GOD MADE VISIBLE IN HIS works, OR, A TREATISE OF THE external works of GOD.  
First, in general, out of the words of the Psalmist,  Psal. 135.6. 
Secondly, in Particular of the Creation, out of the words of MOSES, GENESIS,  Chap. 1. and 2. 
Thirdly, of God's actual Providence.  
By George Walker B. of Divinity, and pastor of St. John Evangelists Church in LONDON.  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.  
London, Printed by G.M. for John Bartlet at the sign of the gilt Cup, near S. Austins-gate in Paul's churchyard, 1641.   

TO THE RIGHT worshipful MY much honoured friends Sir Thomas Barrington, Sir Gilbert Gerard, Sir William Massam, and Sir Martin Lumley, Knights and Baronets, now honourable Knights of the house of Commons in the high Court of Parliament, Grace and peace with increase of all blessings temporal and eternal.  
Right worshipful,  
THat undeserved favour and respect which I have found at your hands, and the due respect which I owe to your religious families, do oblige me to show some testimony of my thankfulness, And because I have no better present at this time, but this Treatise of God's external works, composed out of Sermons heretofore preached to mine own little flock, and in the troublesome time of my late bonds brought into this form. I must crave pardon for my boldness in presuming to offer it to your hands; seeing persons of higher place have defamed, and branded these and the rest of my Sermons preached for divers years last past, with the reproachful name of factious and seditious doctrines; and by their grievous accusations have caused me to be shut up as the great troubler of the City wherein I live, and kept in sure hold lest this my manner of preaching might prove dangerous, and a cause of much hurt, and many troubles in these changeable and doubtful times. From these and such crimes and unjust accusations as I have in part purged and cleared myself already in a legal way; so by your help and favour I hope ere long to be openly acquitted and justified before the world. If you shall be pleased to cast a favourable eye upon these my poor labours, and to take a view of them. I doubt not but the precious matter being God's pure word, will abundantly recompense the failing of the composer, and the defects of his skill and workman-Wherfore humbly craving your kind acceptance of this small token of love, and slender acknowledgement of duty and service; and desiring to become more indebted to you, by your favourable respect showed thereunto; I commend your worthy persons and religious families to the grace and blessing of the Almighty whose invisible majesty, even his divine power and godhead is clearly seen from the Creation of the world (which is in this Treatise plainly described) and understood by the things created.  
Yours in all Christian duty and service GEORGE WALKER.   

OF The external Works of GOD in general.  PSALM. 135.6. 
Whatsoever the Lord pleased that did he in Heaven and in Earth, in the sea and all deep places.  
THE external outward works of God which follow in the next place after his internal works, are indeed nothing but his actual execution of his eternal counsel, purpose and decree. For the unfolding of which works in general, and laying open of the nature, use and several kinds of them, I have made choice of this Text. From the words and circumstances whereof, we may easily gather all points of instruction necessary to be known concerning the general nature, use and kinds of them.  
First, here the words of the Psalmist show that he speaks of God's outward works, because he limits them to places and times, to Heaven, Earth, Sea and all deep places.  
Secondly, he speaks of them all in general none excepted, so the Hebrew word ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) which signifies all in general whatsoever, doth plainly show, and also the perfect enumeration of all places which are in the world, and wherein any outward sensible and visible work can be done, to wit: the Heaven, the Earth, the Seas and all deep places.  
Thirdly, he showeth that God is the author of these works, as he is Jehovah, that one eternal God in whom there are three persons, Father, Son and Holy Ghost, for he saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jehovah the Lord doth or hath done.  
Fourthly, he showeth that the Lord doth all these works of himself according to his own will and pleasure, and none of them all by compulsion, unwittingly and unwillingly, but even as he pleased, and after the counsel of his will and pleasure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} whatsoever the Lord pleased.  
Fifthly, he intimates that all these works of God come necessarily, infallibly, inevitably and irresistably to pass, and that none of them all can fail which God hath been pleased to do, but so come to pass as he pleaseth in every respect, even in the same time and place. This he intimates in that he saith every thing whatsoever the Lord pleased, he hath done.  
Sixtly, he showeth that these outward works tend to make God known, and are of use to bring us to the knowledge of the true God, and in and by them God is known aright and his greatness also. This is manifest by the dependence of this ver. on the former. For having said, I know that the Lord is great and that our Lord is above all gods, he brings in this text as an argument and proof saying, whatsoever the Lord pleased that he hath done, which is in effect all one as if he had said, I know this by his doing of all his outward works, for whatsoever the Lord pleased that he hath done.  
Seventhly and lastly, he shows the several kinds of God's outward works that they are not only creation but also actual providence which concludes in it the government of the world, the fall of man, and the restauration of mankind by the redemption of the world.  
Works of creation he expresseth, vers. 7. and works of his actual providence, as ordering, governing and saving of his people by Christ, which was signified in the deliverance from Egypt, he reckons up in the rest of the psalm both before and after my text, So than it is manifest that this text considered with the circumstances thereof, serves abundantly for the opening of the nature, use and kind of God's outward works.  
In the unfolding whereof, First let us note the order, coherence and scope of it. Secondly, let us take a view of the words and sift out the true sense of them. Thirdly let us observe out of them by way of doctrine, a perfect description of God's outward works in general, and lastly apply for some use the doctrine to our selves.  
The order and coherence is this, First the Prophet in the 3. first verses, exhorts all to praise the Lord and to laud his name, more specially the Lord's servants who are continual professors in his Church. Secondly in the 3, 4, 5. verses he gives some reasons drawn from the Attributes of God and the consideration of his nature, to wit, because the Lord is good and his name pleasant, and because of his own free grace he hath chosen Israel, that is, his elect and faithful Church to be his own peculiar people, and because the Lord is great and is a God above all gods. In testifying and affirming the Lord's goodness and being above all gods, he brings for proof his own knowledge and experience. I know (saith he) that the Lord is great, vers. 5. Thirdly he doth prove God to be such a one, even so good, gracious and great by his outward works, and showeth that by them he knows God to be so, for he saith here in this text, whatsoever the Lord pleased that he hath done, in Heaven and in earth, in the Sea and all deep places. So that it is plain by the order, dependence and scope of the text, That here David extols God's outward works in general, as things proceeding from his own good pleasure, and serving to prove him to be good and gracious, and to make us know him so great and glorious a God as he is.  
In the second place, for the words themselves, they are plain and easy to be understood at the first hearing without any laborious interpretation. They run thus in the Hebrew, All which the Lord pleaseth he hath done, in Heaven, Earth, Sea and all deep places. This word (all) shows that he speaks not of some particular works, but of all in that kind. The word Jehovah is the proper name of God considered in the unity of his essence with all his essential Attributes, and every one of the 3. Persons is called by this name, as they are of the same essence and all one God. The enumeration of all the notable places in the world wherein these works are done discovers the works which he here speaks off, to be outward works which do not abide in God's essence and there only subsist as his eternal counsel, decrees and inward operations do, but are done in time and place and have their subsistence in and among the creatures, such as are creating, ruling, ordering, upholding of all things, and also redeeming and restoring of all mankind. The word [pleaseth] limits the general note or particle (all) unto all works which in themselves are good, or else serve for good use, and so are pleasing to the Lord for the use sake. He doth not say that the Lord doth all things which are done, but all things which he pleaseth, that is, he doth not make men sinful and wicked, neither doth he work rebellion in men, which is displeasing unto him, but he doth whatsoever is pleasing, that is, all things which are agreeable to his nature. And whatsoever is according to his will and good pleasure, that he doth, none can hinder it. This is the true sense and meaning of the words. Now from the text thus opened and the circumstances observed, we may gather a perfect description of them in general showing the nature and use of them.  

The description of God's outward works.  
The outward works of God in general, are all things whatsoever the Lord God Jehovah, that one infinite and eternal God, 3. Persons, Father, Son and Holy Ghost doth according to his eternal purpose, and after the counsel and good pleasure of his will, work, and bring to pass, not within, but without himself in all the world and upon all creatures therein, and that certainly and irresistably in due time and place to the communicating and making of himself known to men and Angels in his infinite and eternal nature and in his goodness, grace, glory, power and all other essential properties, for the salvation and eternal blessedness of his elect in Christ.  
This description truly gathered from this Text, and the scope and order of it and discovering plainly the nature and use of God's outward works in general, I will prove in every part and branch orderly and will conclude with some application.  
The first thing in it is the general matter of God's external works, they are things done; that is, not only actions working and operations, such as Creation, Redemption and the like; but also things or works made, effected and done by those actions, as Heaven, Earth, Angels and other things created. For all these are things done and wrought by God. This Branch is plainly expressed in this word of my Text, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hath done) or doth or hath made, for the Hebrew word signifies all these. And that God's outward works consist in doing and are things not spoken or promised but done and wrought, Divers testimonies of Scripture do show, Psal. 44.1. David calls them works which he hath done: And Isa. 28.21. The Prophet saith, that the Lord doth his work, his strange work. And not to stand in repeating many Scriptures in a point so plain; This in one word is sufficient that the two Hebrew words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which are used in the Scriptures to signify God's outward works are both derived of verbs which signify doing.  
The second branch in this description comprehends in it the author of these works, to wit, the Lord God Jehovah, that one infinite, eternal God and three Persons, Father, son and Holy Ghost: This Branch doth distinguish these works. First, from the works of creatures which are proper to them. Secondly, from the personal operations of God as the eternal begetting of the son which is proper to the Father and is his work only. That God considered in the unity of his essence as he comprehends all the three Persons, is the author of these works, and that they are common to the Father, Son and Holy Ghost, and every one of them hath an hand in every work of this kind; though one more immediately than another: The word Jehovah here used in the Text doth plainly show, where it is said, Whatsoever Jehovah pleased or was willing to do, that he hath done: which word is so proper to God, and signifies One God, that it also agrees to every person in that one God. And this is also confirmed by divers other testimonies of God's word, which show that in divers of these outward actions or works, the Father works by the son and the son by the Father with and by the Spirit. The first great work of this kind, even the work of Creation, which sometimes is attributed to the Father as more peculiar to him, because terminatur in Patre, as the schoolmen speak, that is, it is bounded and termined in the Father, and he is principium & summus terminus creationis, the first beginning and utmost bound of creation, from whom it first proceeded, even this is attributed to the son and Spirit also, as being common to all the Persons, as Psal. 33.6. By the word of the Lord (that is the son) were the Heavens made and all the host of them by the Spirit of his mouth. To which add, Job 33.4. The Spirit of God made me, & John 1.2, 10. & Colos. 1.16. where it is said, that by the eternal word the son all things were made both in Heaven and Earth, visible and invisible, and without him was made nothing of all that was made. So likewise in that outward work of Judgement executed on Sodom and Gomorrah, Gen. 19.24. Jehovah is said to rain down from Jehovah out of Heaven fire and brimstone, that is Jehovah the Son from Jehovah the Father, who are both one and the same God Jehovah; yea that these external works of God are not divided some to one Person and some to another in the Trinity, but are common to all the Persons and proceed from that one common essence, according to that saying of the schoolmen, opera Trinitatis ad extra sunt indivisa. Our Saviour showeth most plainly, Ioh. 5.19, 22. where he saith, that as the son cannot work of himself alone without the Father, but he must have and see the Father working with him, so the Father doth not judge any, that is by his own proper act of judgement, but hath committed all judgement to the son, that he may have a hand in all judgements together with himself, and John 16.13, 14. speaking of that special illumination of men's hearts and inward teaching which seems most proper to the Spirit, he saith it is not of himself alone, but it is what he hath heard and received from the Father and the son. And therefore the second Branch is manifest that the doer of the outward works of God is Jehovah our God, and all the three Persons in God.  
The third Branch comprehends in it the outward moving cause of all these outward works: namely, God's own will and pleasure, for he is said to do them according to his eternal purpose, and after the counsel of his own will. This is expressed in the description and in the words of the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Whatsoever the Lord pleased, that is, whatsoever is according to the Lord's will and pleasure that he hath done, and this is testified in other Scriptures, as Psal. 115.3. where it is said, that the Lord doth whatsoever pleaseth him, and Isa. 46.10. where the Lord saith I will do all my pleasure, and Jonah 1.14. All which places show that first the Lord hath a mind and pleasure to do such things, and thereupon he doth them. Also, Ephes. 1.11. It is said he doth work all things after the counsel of his will. And Acts 2.23. & 4.28. the work of our Redemption by Christ, and all that he did and suffered is said to be done by the determinate counsel of God. therefore this Branch is manifest, namely, That God's will and pleasure is the only inward moving cause of all his outward works, and that they are nothing but the execution of his eternal will and decree.  
The fourth Branch by which these outward works are specially distinguished from his inward operation, comprehends in it the subject wherein these works do subsist and the circumstance of time and place wherein they are done. For these works are not done within God himself, neither do they subsist in his Essence, as his inward operations do, but they are, Extra Dei essentiam, without God's essence, they are done in all the world, and upon the creatures, some in Heaven and some in Earth, others in the Sea and all deep places (as my Text saith) and they have their circumstances of time and place, as God hath appointed from all eternity. The Creation was in the first beginning of time in the first six days of the world, Gen. 1. The Redemption wrought by Christ in the midst of years between the Law and the gospel, Hab. 3.2. and upon the mountain where Jerusalem stood, Isa. 25.6, 7. The great execution shall be at the end of the world in the last day of Judgement, and the works of God's government and actual providence as they are divers, so they are done at divers times, and in divers places of the world, as experience teacheth, on the very day which the Lord appointed did the flood come upon the old world, Gen. 7.11. In the same day which God had foretold was Israel delivered out of Egypt, Exod. 21.41. And howsoever the words of the Apostle, Act. 17.18. intimate that in God (and not without him) We live, move and have our being, yet we are not thus to understand that these things are, and that we subsist in God's Essence, and that we are so in God as his inward operations and eternal decrees are: But that we all are compassed about with God's presence and essential power, which are everywhere, and by him as by the chief efficient cause and author of life, motion and being are sustained and upheld in life, being and motion continually. For to be in God, that is, to subsist in his essence, doth necessarily imply coeternity and consubstantiality with God. Quicquid est in Deo Deus est, nothing can be within his Essence, but it must be coeternal with God and of the same Substance with him. He who denies this must needs deny God to be immutable and most simple, free from all composition. Therefore this Branch also is most manifest and doth contain in it nothing but solid Truth.  
The fifth Branch contains in it the manner of God's outward works, to wit; that in respect of God himself, they are done with such power as cannot be resisted, and in respect of the event, they are certain, infallible and cannot fail. This is truly collected from the Text: For it is said that all Whatsoever the Lord pleaseth he doth, or hath done, which shows that not one jot of his will and pleasure fails but comes to pass. If his will or pleasure could be resisted or any thing prevented which he willeth to work, surely the devil who is so cunning, watchful and malicious would in some things have defeated God, or this either by himself or some of his instruments: But this Text affirms the contrary, that whatsoever the Lord pleased he hath done in all the world. Therefore in respect of God they are all unresistible, and in respect of the event infallible. And this David testifieth, Psal. 115.3. saying, The Lord doth whatsoever pleaseth him. And Isa. 46.10. my counsel shall stand, and I will perform all my pleasure, yea because these are voluntary works of God and are willed and decreed in his secret counsel from all eternity (as I have noted before) therefore they must needs be unresistible, for Who can resist his will, Rom. 9.19.  
The sixth Branch contains the principal use and effects of God's outward works: namely, the making of himself known in his nature and essential attributes and so communicating himself to his elect. That God's external works do all serve for this use and do work this effect we may gather from the dependence and inference of this Text. For the Psalmist having professed that he knows the Lord to be great and that he is the only true God above all gods, that is, who hath all the essential properties of the true God, he proves it by and from his works, and showeth that by means of them he knoweth it. And other Scriptures and experience confirm the same, Psal. 19.1. It is said, that the heavens declare the glory of God, and the firmament showeth his handy work, day unto day uttereth speech, and night unto night showeth knowledge, and Rom. 1.20. The visible things of God are seen from the creation of the world, clearly being understood by the things which were made: Even his divine Power and godhead. So the works of God's actual providence in governing and upholding the world, and in moving the Heavens and the stars in order, do show his infinite wisdom and supercelestial glory, Psal. 8.1. His overthrowing of his enemies and the persecutors of his Church, as in the flood of Noah, and in the drowning of Pharaoh and his host do show his power. His giving of Christ his Son for a Redeemer abundantly testifieth his infinite goodness and bounty; his punishing our sins in Christ to the full, shows his infinite Justice, and his pardoning of believers by Christ's satisfaction, freely given and communicated to them, shows his infinite mercy and free grace, as the Scriptures often testify, and our own consciences within us do witness and our daily sense and experience do prove. And in our Redemption and application of it we see discovered the Trinity of Persons in one God. And while we in these things, as in a glass behold the glory of God with open face (the veil of ignorance being removed) we are changed into the same Image from glory to glory, and so come to have communion with God, and the fruition of him, 2 Cor. 3.18.  
The seventh and last Branch sets before us the utmost end of all God's outward works, to wit the eternal blessedness of the elect, by the communion, vision and fruition of God in all his glorious attributes, as wisdom, power, goodness, mercy, justice, and the rest. The Text itself intimates this Truth to us; saying, that all these works of God proceed from his good will and pleasure. For the good pleasure and will of God consists chiefly and principally in willing that his elect shall be brought to perfect communion of himself and of his glory for their eternal happiness. And what God willeth according to his own good pleasure, and doth because he is pleased so to do, it must needs aim at the blessedness of his elect by the sight and fruition of him and his glory. Now therefore all God's outward works proceeding from God's pleasure must needs tend to this end, and this is confirmed, Rom. 8.28. & 1 Cor. 3.21, 22, 23. where we read that all things work together for good to them that love God and are the called according to his purpose, and that all things are the elects, the world, life and death, things present, and things to come, and they are Christ's and Christ is God's, also Col. 1.16. all things visible and invisible were created as by Christ so for him, that they might serve him for the salvation of his elect, and for this end and purpose angels, principalities and powers are said to be made subject to Christ, 1 Pet. 3.22. And their office and ministry and the great wonders which God doth by them are said to be for them, who shall be heirs of salvation, Heb. 1.14. To these testimonies many reasons might be added, I will only call to mind that which I have else where abundantly declared and proved, to wit, that for this end the world is upheld by Christ, and for his sake and through his mediation ever since man's fall, and for this end the wicked live, even the barbarous and savage nations, either that they may serve for some use to God's people, or for the elects sake whom God will raise up out of them, or that God may show his justice and power on them being fitted for destruction, to the greater glory of his elect, even the judgements of God on the wicked, and their damnation serve for this end, to increase the blessedness of the Saints.  
The doctrine of this description serves for to stir us up in imitation of God our Creator, 
use 1.  not to content ourselves with saying, purposing and promising, or with making a show of doing good works, but to be real, true, constant and faithful in performance of them. For so doth God, whatsoever he promiseth or purposeth or is pleased to do, that he doth in Heaven and Earth. Sluggards who delight in idleness doing nothing, and Hypocrites who say and promise and make great show of doing, but are barren of the fruits of good works, as they are most unlike to God and contrary to him, so they are hateful and abominable in the sight of God, and they only are accepted of God who are active Christians, always doing good and abounding in the work of the Lord, their labour shall not be in vain, but every one shall receive reward according to his works which are evidences of his communion with Christ, and of his faith, justification and sanctification; wherefore seeing God is always reaching forth his mighty hand to work in Heaven, in Earth, in the Sea and all deep places for our profit: let us be always doing and studying to do good for his glory.  
Secondly it serves to move and direct us in and through the outward works of God to see and behold the infinite, 
use 2.  eternal and omnipotent God, and his divine power and godhead, and in the unity of God's essence, the sacred Trinity of persons, because all the persons have a hand in every work, and that one God who is three persons is the author and worker of every divine outward work, as this doctrine teacheth. It is a common custom among men when they see and behold the handy work of any person, to remember the person, to be put in mind of him by the work, especially if he have known the person before, and bear the love and affection to him of a friend and a beloved one. So let it be with us, so often as we see and behold the visible outward works of God, let us in them behold the face of God, and remember his glorious attributes. Let us in the great works of Creation behold the wisdom and power of God the Creator, in the work of Redemption the mercy, bounty and love of God, in our Sanctification, the love and the holiness of God, and in them all let us behold the three glorious Persons in that one God who worketh all things after the counsel of his own will. The Father by his eternal Word and Spirit creating all things. The son sent forth by the Father in our nature, and sanctified by the Spirit, redeeming us and paying our ransom. The Holy Ghost shed on us by God the Father through the son Christ in our regeneration. And all three conspiring together to purge, sanctify and justify us, and to make us eternally blessed in our communion with them, and in our fruition of God in grace and glory. And let us take heed and beware of idle and vain speculation of God's great works which show his glory and proclaim his glorious Attributes, wisdom, Power and goodness, lest by such idle negligence we become guilty of taking the name of the Lord our God in vain.  
Thirdly from this description we may easily gather and conclude, 
use 3.  that sinful actions as they are evil and sinful are not God's works; for God is pleased with those things which he doth, and his works are according to his pleasure, but God is not pleased with sinful actions and evil works, he hath no pleasure in iniquity, Psal. 5.4. If any ask, How then can it be done if he will not and be not pleased? I answer, That in them there is to be considered, 1. A natural motion or action proceeding from some created power, and so from God the Creator, and this is good and of God and according to his will as it willeth things properly. 2. There is a corruption, perverseness and crookedness of the action, this is of the devil and man's corruption: this God hateth; but because actions thus corrupted and stained make way for God and give him occasion to show his wisdom and power in overruling them and disposing them by his hand to a good end and his justice in punishing them; therefore God is pleased to continue that natural power to the wicked which they pervert and abuse, and to overrule such wicked works and to raise light out of that darkness. And therefore let us not impute any evil and sinful works to God, as they are evil and sinful, nor wickedly imagine that he is the author of sin. His hand is never in any sinful work, otherwise then to overrule, order and dispose the sinfulness and evil thereof to some good end and purpose.  
Fourthly we are hereby admonished not to impute any work done in the world to fortune or chance, 
use 4.  as worldly Epicures do, but to ascribe all works and every thing which comes to pass to the certain will, purpose and determinate counsel of God. It is true that in respect of second causes and purposes of men, many things come to pass accidentally and by chance, no man purposing or intending any such thing, but in respect of God they are certain and infallible, they all happen according to his will, and without it not an hair can fall from our heads nor a Sparrow fall to the earth, all power and motion is of him, and the abuse of the power and motion which is from the devil and man's corruption he willingly permitted, and doth overrule and dispose by his wisdom and providence to a good end. And therefore in all casualties and accidents let us comfort ourselves and rest content and be patient knowing that they come not but by his will and pleasure.  

use 5.  Lastly let us rejoice in all the great works which we see done in the world, and honour them as means tending to our salvation, if we be God's faithful people, and with care and conscience walk before him according to his word, and let the sight of them put us in mind for our comfort, that our God in whom we trust doth not lie idle, nor slumber or sleep, but by a mighty hand and stretched out arm hath done all these great things, and is continually doing and working for us, to bring us at length out of all troubles and dangers, and to set us and establish us for ever in eternal rest, glory and blessedness.  
The next thing which in order followeth after the description of God's outward works in general, is the unfolding and distinct handling of the several sorts and kinds of them. And because the right dividing of them into heads, and the reducing of all the particulars unto their proper and natural heads, is a main ground of light, and a sure way to the distinct handling and understanding of them, I will therefore (before I proceed any further) labour to divide them aright into their natural heads according to the rules of reason and truth, and so will proceed to that which is the first in time, and by the course and order of nature, namely the creation of the world and all things in it. The learned though they all acknowledge every kind of God's outward works, and do not differ in the kinds and numbers of them: yet they are at variance about the true division of them into their first and principal heads.  
Some divide the works of God into the works of Creation and the works of Redemption. But this is no perfect division, the two members of it do not contain all the outward works of God, for over and besides them there are works of preservation and of judgement and revenge.  
Others divide all God's outward works into the works of nature and the works of grace. The works of nature they divide into two sorts, 1. The works which concern the first beginning of nature, that is, the works of creation, 2. The works, which concern the preservation, which they call the works of God's providence. The works of grace they hold to be the works of Redemption and restauration of mankind, by which God brings supernatural blessings to men: But this division fails in divers respects. First, It makes a difference between works of nature and works of grace, whereas indeed creation and preservation, which they account works of nature, are in some sense, works of grace. For God of his own free grace created man in his own Image: And now and ever since the first sin of Adam, which brought death and destruction into the world, all works of preservation by which God preserveth men in being and life, are works of free grace, and the preserving of his Elect unto his heavenly kingdom is a work of supernatural grace in Christ. Secondly, they err in distinguishing between the works of God's providence, and the works of Redemption and restauration, whereas Redemption and restauration are principal works of God's providence, by which God provides for his elect in Christ, such things as neither eye hath seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2.9.  
A third sort there are who divide all God's outward works into these two heads only; namely, the works of Creation, and the works of actual providence. This I take to be the best and most perfect division. First, because under these heads are all God's outward works contained, and there is not any one which may not be reduced under one of these two. For whatsoever God doth, or hath done, or can do for the giving of the first being to all things may be reduced to Creation. And whatsoever God doth, or can do for the ordering, preserving and disposing of things created, and of their being and well-being, may be brought under the works of his actual providence. Secondly, there is a perfect distinction and difference between the works of creation and the works of actual providence: So far as man's substance differs from man's misery and man's felicity, so far doth every proper work of Creation differ from the works of God's actual providence in their objects. And although God in the creating of things in order did show his providence for man, in that he first made a place of habitation for him, and all things which may serve for his use, as plants, trees, fruits, light and other necessaries before he created him, yet this breeds no confusion between the works of creation and the works of preservation, for two things may go together in time and place, and may be in the same subject (as we see, sense and understanding, hearing and seeing in one man at the same time, and heat and light in fire) and yet they may be different in themselves.  
This order therefore I do purpose to follow hereafter by God's assistance in prosecuting the body of Divinity. First, I will begin with the Creation, and will labour to unfold the nature of it in general. And then I will proceed to the handling of all the special works thereof, every one distinctly by itself in particular.  
Secondly, I will pass from thence to the works of God's actual providence, under which comes the government and preservation of the world, and of all things created, and the ordering and disposing of every thing to the proper end of it. More especially, the fall of man into sin, misery, and guilt of damnation. And the Redemption of man from misery and his Restauration to grace and glory by the application and fruition of Redemption, and by true spiritual union and communion with Christ the Redeemer, and with God the Father in him by the inhabitation of the Holy Ghost.  
Thus much for the general doctrine of God's outward works laid down in this Text, and for the division of them in their several heads and kinds, unto which all the particular outward works may be reduced.  
FINIS.