may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Prie not into the Lords secrets they belong not unto thee but be wise unto sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the word voluntate approbitionis by way of allowance but not voluntate effectionis intentionis not effectually by way of full intention to worke it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements and exhortations shew what he approves and wils to be done as good but his promises or threatenings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not suddain and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquill and eternall Acts and inclinations of the will according to the different nature of things either contrary or agreable to it There are in man some habituall and perpetuall affections as love and hatred much more hath the Eternall will of God Eternall affections whiles it moves it selfe to the objects without alteration impression and passion God is so farre affected toward particulars as they agree or disagree with the universall and immutable notions and Ideas of good existing in God from eternity so God hates evill and loves good both in the abstract and universall Idaea and also in the concrete in particular subject as farre as it agrees with the Generall CHAP. VIII THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted 1. The object of Gods love 2. The effect or manner of Gods love The primary object of Gods love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himselfe The Father Sonne and Holy Ghost love one another mutually Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The Secondary object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutuall reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestowes Eternity on that which he loves but the other creatures besides the rationall shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a Generall love Matth. 5. 44. 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Sonne John 3. 16. Ephes. 1. 6. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amply reward that joy aud delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hos. 15. 5. He was moved with nothing but his own goodnesse 2. Sure firme and unchangeable Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternall which shall never alter John 3. 16. 3. Effectuall as is declared both by his temporall and eternall blessings 1 John 3 1. 4. Great and ardent Iâ—hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestowes pledges of his love and favour upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts We must love God Appreciativè love him above all things and in all Psal. 73. 24. Math. 10. 37. Intensivè and intellectivè withall our might and strength Affectu effectu love him for himselfe and all things for the Lords sake We should expresse our love to him by our care in keeping his Commandements 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2. 2. 2. Our love should be conformed to Gods in loving the Saints 16. Psal. 3. Gal. 6. 10. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 John 3. 1. For the surenesse greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. He hath given his Sonne for a price his Spirit for a pledge and reserves himselfe for a reward That Tantus so great a God should love tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to â—ove God 1. Begge this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate selfe-love and love of the world 1 Iâ—hn 2. 15. There are many promises made to the love of God 1. Of Temporall blessings Psal. 91. 14. Rom. 8. 28. 2. Spirituall all the comforts of the Gospell 1 Cor. 2. 9. 3. of heavenly and Eternall blessings Jam. 1. 12. and 2. 5. 1. God is maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him 116. Psal. 12. 3. He desires us to love him Deut. 10. 4. Mark 12. 33. 4. this affection onely and joy abide for ever 1. Cor. 13. 20. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evill prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evill so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. 5. 6. Prov. 16. 5.
mystery of the Trinity is necessary to be known and believed of all that shal be saved it was not so plainly revealed to the Jewes of old as it is to us in the new Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers waies of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine attributes three Eternals but three in respect of personall properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents Opera Trinitatis ad extra sunt indivisa the outward workes which concerne the creature belong to one person as wel as the other as to create govern but opera ad intra sunt divisa the personall properties or internall workes are distinguished as the Father begets the Sonne is begotten of the Father and the holy Ghost proceeds from the Father and the Sonne There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another person from the Sonne but yet there is the same nature and Essence of them all They differ not in their natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numericall Essence The Father in some sence is said to be the onely God John 17. 3. that is besides the Divine nature which is common to the three persons there is not another God to be found the word alone is opposed to all faigned Gods to every thing which is not of this Divine nature so when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the Holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partiall causes much lesse as if God the Father were the Principall and these Instrumentall but onely meere order Persona divina est essentiae divinae subsistentia incommunicablis Wendelinus The Essence considered with the manner of subsisting is called a Person A Person is such a subsistence in the Divine nature as is distinguished from every other thing by some speciall or personall property or else it is the God-head restrained with his personall property Or it is a different manner of subsisting in the Godhead as the nature of man doth diversly subsist in Peter JAmes John but these are not all one It differs from the essence as the manner of the thing from the thing it selfe and not as one thing from another one person is distinguisht from another by its personall property and by its manner of working The personall property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the same The Sonne is said to be begotten that is to have the whole substance from the Father by communication The Holy ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called the Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father onely begetteth the Sonne onely is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable In the manner of working they differ for the Father worketh of himselfe by the Sonne and through the holy Ghost the Sonne worketh from the Father by the Holy Ghost the holy Ghost worketh from the Father and the Sonne by himselfe There is so one God as that there are three persons or divers manners of being in that one Godhead the Father Sonne and the holy Ghost 1 Whatsoever absolutely agrees to the Divine nature that doth agree likewise to every person of the Trinity 2 Every person hath not a part but the whole Deity in it selfe A person is one entire distinct subsistence having life understanding will and power by which he is in continuall operation These things are required to a person 1 That it be a substance for accidents are not persons they inhere in another thing a person must subsist 2 A lively and intelligent substance endued with reason and will an house is not a person nor a stone or beast 3 Determinate and singular for mankind is not a person but John and Peter 4 Incommunicable it can not be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular can not be communirated to another 5 Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6 It must not be the part of another therefore the reasonable soule which is a part of man is not a person That there are three persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse testimonies of Scripture Genes 1. 1. Gods created and v. 26. Psalm 33. 6. there three are named the Word the Lord and the Spirit Esay 6.3 Holy Holy Holy But this truth is most clearly taught in the new Testament Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven This is my beloved Sonne the Sonne is baptized in Jordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in columba Aug. tract 6. in Joh. Adde to this the History of Christs transfiguration described Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Sonne the Sonne is transfigured the Holy Ghost manifests himselfe in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Sonne and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that is as â—pposite a place as any for this purpose 1 John 5.
he but as he was God that is true John 10. 38. I and my Faher are one not in union of will as John 17. 21. but in unity of nature See Phil. 2. 6. Ob. Prov. 8. 22. Arrius objected this place Sol. This place much puzled the Fathers for want of skill in the originall Tongue it is in the Hebrew possessed me in the beginning not created me in the beginning See Verse 25. Ob. Col. 1. 15. Christ is called the first-borne of every creature therefore he is a creature Sol. It is a figurative speech Christ had the preheminence over the creatures was Lord over them as the first-borne An Arrian executed at Norwich for blasphemy against Christ in the daies of Q. Elizabeth being moved to repent that Christ might pardon him replied to this effect and is that God of yours so mercifull indeed as to pardon so readily those that blaspheme him then I renounce and defie him The Socinians deny Christ to be God and oppose his merits and satisfaction unto God for our sinnes they hold Christ is God salvo meliori judicio or prout mihi videtur till they can examine it better Many Heretickes denyed the Godhead of Christ as Ebion Cerintbus Arrius the Jewes also and Mahometans some denying him to be God others saying that he was not absolutely God but inferiour to him He is God not by office nor by favour nor by similitude nor in a figure as sometimes Angels and Magistrates are called Gods but by natuâ—e he is equall and coessentiall with his Father there is one Godhead common to all the three persons the Father the Sonne and the Spirit and therefore it is said Phil. 2. 6. that He was in the the forme of God and thought it no robbery to be equall with God Loâ—anequality to God the Father ascribed to him he is not God in any secondery or inferiour manner but is in the very forme of God equall to him the Godhead of all the three Persons being one and the same To beate down Arrius his hereâ—â—e the first Councell of Nice was called the Nicene Creed made The difference between the Councell of Nice and Arrius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. like in essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessentiall to the Father The Arrian hereticke presseth Austin to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture Austin asketh what is Homoousion Consubstantiall but I and my Father are one See of Arrius his heresie and end Heilius Geog. p. 725. 3 That the holy Ghost is also God is proved by the same arguments 1 The names and titles of God are given to him 1 Cor. 3. 16. Acts 5 3 4. Compare Acts 1. 16. with Acts 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. 2 Divine Attributes are given to the Holy Ghost 1 Omniscienâ—e he knoweth all things 1 Cor. 2. 10 11. John 14. 26. 2 Omnipresence Psalm 139. 7. Rom. 8. 9. John 14. 26. 3 Omnipotency Heb. 3. 7. 4 Eternity Heb. 9. 14. 3 The workes of the true God are given to the Holy Ghost 1 Creation Job 26. 13. Psalm 33. 6. 2 Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zach. 4. 6. 3 Redemption 1 Cor. 2. 10. 4 The power of working miracles is ascribed to the holy Ghost Matth. 12. 28. Acts 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the Holy Ghost Rom. 8. 11. 5 Distributing of graces according to his pleasure 1 Cor. 12. 4. 11. instructing of the Prophets 2 Pet. 1. 21. governing of the Church and making Apostles Acts 13. 2. 20. 28. 4 Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 19. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Matth. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Sonne In the first Constantinopolitane Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were 150 Bishops The communion and distinction of these three persons is to be considered 1 Their communion the same numericall essence is common to the three in one God or of one essence there are thre persons by reason of which community of Deity all the three persons remain together and are coeternall delight to themselves Prov. 8. 22. 30. John 14. 10. 2. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things whereof they are manners as degrees of heat from heat and light from light 2 They differ amongst themselves as degrees from degrees as relations in a subject from other relations in the same as for example if three degrees should remaine distinctly in the same heate this is a distinction not of degree state or dignity since all the Persons are equall but in other respects and it is either Internall or Externall Internall is threefold 1 In order the Father is the first person from himselfe not from another both in respect of his Essence and person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternall generation after an ineffable manner and is so called God of God by reason of his Essence he is God himselfe The holy Ghost is the third Person proceeding or flowing coeternally from the Father and the Sonne in respect of his person by reason of his Essence God of himselfe with the Father and Sonne 2 In the personall property unchangeable and incommunicable which is called personality and it is 1 Of the Father paternity and to beget in respect of the Sonne to send out or breath in respect of the holy Ghost 2 Of the Sonne generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. John 3. 16. 5. 18. 1 John 4. 9. Absque ulla essentiae temporis gloriae imparitate Chamier In this generation we must note 1 That the begetter and begotten are together in time 2 He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called the Word of the Father John 1. 1. not a vanishing but an essential word because he is begotten of the Father as the word from the mind He is called the Word of God both internall and conceived that is the Divine understanding reflected upon it selfe from eternity or Gods knowledge of himselfe so also he is the inward wisdome of God Prov. 8. because God knowes himselfe as the first and most worthy object of contemplation and externall
or uttered which hath revealed the councels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image John 1. 18. so also he is the externall wisdome instructing us us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and v. 30. 3 The Property of the Sonne in respect of the Holy Ghost is to send him out Iâ—hn 15 26. Hence arose the Schisme between the Westerne and the Easterne Churches they affirming the procession from the Father and the Sonne these from the Father alone To deny the procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greeke Church had so denied the procession of the Holy Ghost from the Sonne as that they they had made an inequality between the Persons But since their forme of speech is that the Holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantiality of the Persons it is a true though an erroneous Church in this particular divers learned men thinke that à Filio per Filium in the sense of the Greeke Church was but a question in modo loquendi in manner of speech and not fundamentall 3 The personall propriety of the holy Ghost is called procession or emanation John 15. 26. neither hath the word defined nor the Church known a formall difference between this procession and generation The third internall difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internall workes and different and incommunicably proper to every person There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concur to such workes As the manner is of existing so of working in the persons The Father is the originall and principle of action works from himselfe by the Sonne as by his Image and wisdome and by the holy Ghost But he is said to worke by his Sonne not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe as the Artificer workes by an Image of his worke framed in his mind which Image or Idea is not in the instrumentall cause of the worke but his hand To the Sonne is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. John 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne Job 26. 13. 1 Cor. 12. 11. The effects or workes which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. by the worke of Creation joyntly Psalm 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne John 1. 3 10. Col. 1. 16. the holy Ghost Job 33. 4. 2 By the worke of Redemption the Father sends and gives the Son the Son is sent and given by him the holy Ghost perfects the worke of conception and incarnation Luke 1. 35. 3 By the worke of Sanctification the Father sanctifieth John 17. 17. Jude v. 1. the Son Ephes. 5. 26. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25 26. Rom. 9. 1. This is a wonderfull mystery rather to be adored and admired then inquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Sonne and he receives not the Holy Ghost who knowes him not John 14. 17. 2 We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius Creed We must worship God as one in substance and three in Persons as if Thomas John and Matthew had one singular soule and body common to them all and entirely possessed of every one we were baptized in the Name of Father Sonne and Holy Ghost 3 We should praise God for revealing this mystery to us in his word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses The end of the Second Booke A Treatise of Divinitie The third Booke CHAP. I. Of Gods Workes HAving spoken of the Scripture and God the Workes of God in the next place are to bee handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The Works of God whereby he moves himselfe to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kindes of things The Workes of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Susteâ—tation Government and Preservation Or thus Gods Workes are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternitie what he would doe in time We follow the received Phrase of Divines when we call the Decrees the works of God and speake of God after our capacity Therefore we call Decrees of God his Works because the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affaires of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applyed to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his owne Will hath determined with himselfe what he will doe command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30. Or
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
tertic Vide Gerhardi loc-commun de magistratu Zanchius tomâ— secundâ— Miscellin Cap. de Magistratu Aâ—â—tius hath written the Hâ—story of Valmitius Gentilis put to death at Berne There was a Statute against Lollards in England and Hugonots in France Haeretitus egoâ—â—â—tion tu mihi See the Statute 10. ot Q Eliz. c. t. Propriè Heretici vocantur qui ea pertinaciter rejiciunt quae in Satris Scripturu docentur Dav. de judice controver Haeresis est error pugnans cum fundamento religionis Christianae isque pertinax Alâ—ingius Tomo secundo Problem Theol. parâ—e 2. Prob. 14. * Lib. 3. of the Church c. 3. See Dr Prideaux his sermon on â— Coâ— 11. 19. Errours are practicall or doctrinall onely fundamentall or circa-fundamentall or neither of the two * Arrius in Alexandria una scintilla suit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquinas a See M. Clarkes Sermons on Matth. 8. 13. and M. Cranfords Haereseomachia on 2 Tim. 2. 17. b Vbi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singuloruÌ„ sententiae surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem devita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem è vita tollendos Eras. Annotat. in Tit. 3. Rom. 13. 4. * Magistrates in the Scripture in thâ— Hebrew are called Masters of restraint Qui non vetat peecare cum potest jubet Seneca * Mr. Hildersham on Psalm â—1 As all blasphemous Hereticks Levit. 24. 16. so seducing Hâ—reticks are to be put to deâ—th The whole 13 Chapter of Deutrâ—nomy is spent about the seducing of false Prophets Are not Moses morall Lawes of perpetuall equity and therefore to be observed in all ages Is blasphemy more tolerable in the new Testamenâ— Mr. Cotton on 16 of Rev. third Viall We are not obliged saith Beza to the Judiciall Laws as they were given by Moses to one people yet so far we are bound to observe them as they comprehend that generall equity which ought to prevaile every where 1. That there is Divinity Rom. 1. 18â—19 20. 2 14 15. * Omne bonum est sui diffusivuÌ„ ergo maximè bonum est maximâ— sui diffusivum Vt se habet simile ad simâ—le ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou looke after the etymology of the word is a speech of God aâ—d he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Lâ—â—tanius de ira Dei 2. What Divinity is Titus 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vâ—l sapientiâ— rerum divinarum divinitus râ—velata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assignatur Nam illis arridet scientia aliis sapientia aliis prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè 〈◊〉 vere prudentem cum judicamus quâ— verus sincerus est Theologus Wendeliâ—â—s Christ. Theol. â— 1. c. 1. 3. How Divinity is to be taught 1 Discenda est Theolegia imprimis texâ—u alu 2. Systematica seu dâ—gmatica 3 elenâ—tica problematica Veâ—tiuâ— Biblioth Theol. l. 1. c. 6. How Divinity is to bee learned Job 28. 1. 2. Mat. 7. 7. John 20. 21. * Hoc scrutari temeritas credere pietas nosse vita Beru Deut. 29. 29. Rom. 12. 3. 6 7. 2 Tim. 2. 23 Mat. 11. 25. * 2 Prov. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6 The Excellency of divinity a Paul cals it the excellency of the knowledge of Christ Phil 3. 8. Ps. 40. 8. Christ is the principall subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare et eximium id Divinum b Agreeable to which is the French proveâ—â— Ministre nè doit scavoir que sa Bible a Minister must know nothing but his Bible * Ps. 12. â— Mahomet would have had others believe that he learned the Doctrine of his Alcaron from the holy ghost because he caused a pigeon to come to his Eare. Origen saith of the Devills there is no greater tormeÌ„t to them then to see men addicted to the Scriptures â—um â—om 27. in hoc eorum omnis staâ—â—â—a est in hoc uruntur incendio Of the Scripture c The Scripture is called the word of God Eph. 6â— Pet. 1. 15. The counsell of God Acts 2â— 27. The Oracles of God Râ—m 3. 2. The Law of Gâ—d Psal. 1. 2. The minde of God Prov. 1. 23. d It is called word because by it Gods wil is manifested and made known even as a man maketh known his minde and wil by his words It is also said to be the word of God in regard 1. of the Author which is God himselfe 2 Tim. 3. 16. 2. Of the matter which is Gods will Eph. â— 93. Of the end whâ—â— is Gods glory Eph. 3. 10. 4. Of the efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Booke by an excellency t is the onely Book As f August de civit dei l. 15. c. 23. * The principall Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. God the Authour of the Sâ—riptures Inspiration whâ—t it is The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull * Acts 7. 50. 1 Cor. 11. 23. Exod. 4. 12. Deut. 18. 18. 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezech. 12. 25 28. Rom. 1. 2. Esay 58. 14â— Evangelium dicitur sermo Christi 3 Col. 16. utroque respectu Authoris materiae Davonanâ—ius * Rainoldus in Apologia Thâ—sium de sacrâ— Script Eccles. * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros â—anonicos divinos atque â—os ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quae id affirmat ipsos libros mihi in manum tradit secundum est ipsoruus librorum divina materia tertium est interna Spiritus efficacia Episc. Dav. de Judicâ— Controvers c. 6. What the Divine authority of the Scripture is * Formale objectum fidei generaliter absolutè conâ—iderawum est divina revelatio in tota sua amplitudine accepâ—a seu divina authorâ—tas cujuslibet
Saviour did not give the people whole Loaves but distributed them by pieces 4 Such an instructing as acquaints them with the meaning of things and spiritually applyes the same for practice It is not enough to say the Creed and Lords prayer but to understand the sence and apply it to practice 5 An instruction by way of question and answer which is thereby made more plaine and familiar The exercise of catechizing hath been proved to be most ancient and very necessary and usefull and therefore it should be alwaies continued in the Church 1 Because there will alwaies be found Babes which stand in need of Milke not being able to beare strong meate 2 Because as no building can stand without a foundation and none can be expert in an Art except he learne the principles thereof so none can have sound knowledge in Divinity except he be trained up in the grounds thereof The best way to performe this exercise is 1 By short questions and answers the Minister demanding the question the people answering 2 It must be done purely â— Cor. 2. 4. 3 Plainly 2 Cor. 3. 2. Heb. 5. 11. 4 Soundly Titus 2. 7. 5 Orderly 6 Cheerfully and lovingly 2 Tim. 2. 24. praising the forward encouraging the willing patiently bearing with all admonishing such as are unruly Amesius his Christianae eatechesios Sciagraphia is usefull this way and Nowels catechisme in Latine in English there are Bishop Vshers Mr Baines Master Cartwrights Mr Balls Catechismes and Mr Crookes Guide Here is a fault that both teachers and hearers must share betweene them Ministers doe not teach principles sufficiently happy is that man which can say with Paul I have kept backe nothing that was profitable 2 Those are to blame which will not be taught children and servants which are stubborne and unwilling to be catechized some say they are too old to learne but are they too old to repent and be saved some say they are past principles they are not now to be grounded but we may say with the Apostle Whereas they ought to be teachers they had need themselves to be taught Such people rebell against their Minister or Master whose duty it is to teach them and God who commands it Let men be exhorted to practice this duty Ministers Masters Parents Schoolmasters teach the A. B. C. and the Grammer suffer little children to come unto me Consider 1. thou broughtst thy children into the world blind and deformed 2 Thou canst not else have comfort in thy children or servants many are crost in their family for want of this and many at the gallowes will cry out if they had lived where they had been instructed they had never died a dogges death Greenham saith thy children shall follow thee up and down in Hell and cry against thee for not teaching them He that will not provide for his family saith Paul is worse then an Infidell and he that will not teach them is worse then a beast The old Nightingale teacheth the young to sing and the old Eagle her young ones to fly Children ill brought up were devoured by Beares to teach parents that since they have done lesse then Beares who shape their whelpes by much licking and smoothing them though Dr. Browne deny this they therefore by beares were bereft of them It is good therefore to season our children with wholsome truths betime a vessell will long keepe the savour of that with which it is at first seasoned and the devill will begin betime to sow his seed Mr. Bolton upon his death-bead spake unto his children thus I doe believe saith he there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition It will be a great comfort to thee and benefit to them when they are instructed in the points of religion if thy children die yet thou mayst have great hope of them when thou hast acquainted them with the principall grounds of religion The Papists in the preface to the catechisme of the Councell of Trent confesse that all the ground we have got of them is by catechizing and let us looke that we loose not our ground againe for want of it Julian himselfe could not devise a readier meanes to banish Christian Religion then by pulling down the Schooles and places of educating children Egesippus saith that by vertue of catechizing there was never a Kingdome but received alteration in their heathenish religion within forty yeeres after Christs passion All ignorant persons though they be growne in yeeres must be willing to be instructed and catechised See Esay 27. 11. 2 Thess. 1. 8. Theophilus a Noble man and of ripe yeeres was catechized as the Greeke word shewes ignorance bringeth men to the very pit and gulph of destruction Hos. 4. l. and v. 14. 1. Pet. 3. 15. Christians should be ready to give an answer to every man which doth aske them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building The Scriptures are fundamentum quo the fundamentall writings which declare the salvation of Chistians John 5. 39. Christ fundamentum quod the fundamentall meanes and cause which hath purchased and doth give it John 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Esay 28. The doctrinall foundation is the written Word of God which is not onely the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is generall there are some particulars 1 Some things are simply necessary It were a notable worke for one to determine this how much knowledge were required of all 2. not absolutely necessary Some make the foundation too narrow some againe too wide some say that if a man meane well and goe on according to the light he hath though he know not Christ he shall be saved others say that all are bound to know distinctly the Articles of the Creed Fundamentall truths are all such points of doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved These points said a reverend Divine now with God are twelve three concerning God three concerning man three concerning the Redeemer three concerning the meanes of attaining good by this Redeemer Concerning God 1 There is one God which is an Infinite Perfect and Spirituall essence 2 This one God is distinguished into three persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Sonne begotten and the holy Ghost proceeding 3 This one God the Father Sonne and Holy
1. 9. 2. 29. Justice in man is a setled will to doe right in every thing to every person so God hath a setled will to doe right Shall not the Judge of all the world doe right and are not my waies equall God stiles himselfe by this title and gives himselfe this Attribute Zepâ— 3. 5. Gods justice is twofold 1. Disposing by which as a most free Lord and supream Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Lawes upon his creatures commanding and forbidding onely that which is fit for them in right reason to doe and forbear 2. Distributive which renders to every one according to his worke without respect of persons Psal. 62. 12. Iâ—b 34. 11 19. Prov. 24. 12. Jerem. 32. 19. Ezek. 7. 27. Matth. 16. 27. Deut. 16. 17. 2 Chron. 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Matth. 10. 41 42. Marke 9. 41. God bestowes this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose morall actions he rewards with tâ—mporary rewards in this world as the obedience of Jehu the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the equall punishment of eternall death for the least sinne Gen. 2. 17. Rom. 6. 23 which death is begun in this life in divers kindes of miseriâ—s and punishments which for the most part are proportionable to their sinnes Genes 3. 17. 20. 18. but is perfected in the life to come when the full wrath of God is powred upon it John 3. 36. 2 Thess. 1. 6. This justice is so essentiall to God immutable and as I may so speake inexorable that he cannot remit the creatures sinne nor free them from punishment unlesse his justice be satisfied God can not dispence against himselfe because sinnes doe hurt the inward vertue of God and the rule of righteousnes the integrity therefore and perfection of God can not stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. by Christ who hath borne a punishment equivalent to our sinnes for us The Scripture proves the justice of God 1. Affirmatively when it cals him just a revenger holy right and extols his justice Exod. 9. 27. Psal. 11. 7. Jerem. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Job 8. 3. 3 Affectively when it Attributes to him zeale anger fury Exod. 20. 5. 32. 10. Num. 11. 10. which are not in God such passions as they be in us but an act of the immutable justice 4 Symbolically when it cals him a consuming fire Deut. 4 24. compares him to an angry Lyon an armed Souldier Esay 38. 13. 5 Effectively when it affirmes that he renders to every one according to his workes 1 Sam. 26. 23. Gods justice comprehends his righteousnesse and truth he is just in words and deeds Gods justice is considered foure waies 1 As he is free Lord of all and so his decrees are just Rom. 9. 13 14. 2 As he is God of all and so the common workes of preserving both the good and bad are just 1 Tim. 4. 14. Matth. 5. 45. 3 As a Father in Christ and so he is just in performing his promises and infuâ—ing his grace and in bestowing the justice of his Sonne 1 John 1. 5. 4 As Judge of all the world and so his justice is not onely distributive but corrective His justice is 1 Impartiall he will not spare 1 Multitudes all Sodome and Gomorrha and the old world perished 2 Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3 Neernesse the Jewes Gods people formerly are now cast off Moses and David were punished 2 Generall it extends to a mans posterity God will visit the iniquity of fathers upon their children 3 Inexorable no sinners can escape unpunished the sinnes of the godly are punished in their surety Christ and they are afflicted in this life God is justice it selfe justice is essentiall to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He can not be corrupted nor bribed Gods justice comprehendeth two things under it 1 Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to doe promising and threatning fit and due recompences of their obedience and disobedince 2 Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge how can God in justice command a man by his word the performance of that which cannot be done by him without the inward helpe of the Spirit and yet in the meane time God denies this inward grace unto him God may without blemish to his justice command man to performe his duty although he have now no strength to doe it because once he had strength and he hath now lost it It reproves such as live in sinne Exod. 34. 17. Psalm 5. 5. Gal. 6. 6. if God be mercifull that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmur at Gods disposing justice in making us poore and should yeeld to his directing justice obeying his Commandements seem they never so unreasonable We should get Christs righteousnesse to satisfie Gods justice for us and to justifie us The consideration of Gods justice should affright us from hypocrisie sinning in secret keeping bosome sinnes It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psalm 33. 24. It may serve to exhort us to glorifie Gods justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. 51. 15. 4 God is True Truth or veracity is by which God is true as in himselfe so in his sayings and deeds
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
7. For there are â—hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 5. 20. This is very God and St Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God Titus 2. 13. the true God 1 John 5. 20. God over all or blessed above all Rom. 9. 5. the most high Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely Lord Acts 10. 36. the Lord of all 1 Cor. 15. 48. the Lord from Heaven 1 Cor. 2. 8. the Lord of glory 1 Cor. 2. 8. the Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created is very God for Christ and by him all things were created therefore he is very God 2 The worke of preservation and government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerfull word is God so doth Christ therefore he is God 3 The working of Divine miracles raising up the dead by his own power is given to him John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God Laâ—â—ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. The word Father is not there used relatively or personally for the first person in the Trinity but essentially as Mal. 2. is there not one Father of us all and so he is God called Father in regard of his workes ad extrâ—i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then
at the parts of any man if borne lame or deformed this is to despise the Workman to murmure at the Potter 3. It shewes that God hath first chiefe absolute and perpetuall soveraignty over all his creatures so that hee can use command and doe with them as in equity seems good to his heavenly wisedome 4. When we behold the Heavens the Earth Aire and Sea how they are filled what use and commodities they have we should contemplate God in these things we see with our eyes 2. We should learne what a one God is 1. Eternall Hee that made heaven and earth is ancienter than both 2. Almighty Great works cannot be brought to passe without great strength he must needs be Infinite in power which made heaven and earth and hangs the earth as a Ball without any pillar to support it 3. Most wise strength separated from wisedome is little worth God knowes all things the nature of the Heavens Earth Water perfectly because he put such a nature into them tell your selves that God is a wise understanding Essence can order all to the best 4. Exceeding good hee hath infused goodnesse into the Heavens Waters Earth they are helpfull and and serviceable to man how much more goodnes is there in God he is good and doth good 5. See his love in making man best of the Creatures here below we should honour God in our mindes account him the chiefest and onely good and his favour the chiefest felicity bring our wills to long after him to desire him above all other things chusing him as our happinesse loving him and desiring to enjoy himfully Learne to feare him above all not daring to offend him and obey and please him what more agreeable to reason then that the Maker of all should be Ruler of all we are more his than a childe his Parents a servant his Masters Wee should also acknowledge that he made us Psalme 100. and praise him Gods great workes call for great praise commend him with our tongues and speak good of his Name Psalme 19. 2. The heavens declare the glory of God i.e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as hee is is not he rich enough to maintaine them wise enough to direct them strong enough to protect them If thou want goodnesse he can create in thee a new heart it may comfort the godly in regard of the resurrectionâ— God can raise them up at the last day 6. It is a great terrour to the wicked which doe not feare but despise him God will hate despise and destroy them God can doe it he made heaven and earth and he will doe it because he is true he hath threatned it oh the misery of that man which hath him for his enemy 7. We may learne from all the Creatures in generall 1. to bewaile our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sun rejoyceth to runne his course the Sea keepeth her bounds the earth stands upon her foundation the heavens keep their motion and declare Gods glorie the very windes and seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before shewed 8. We should make a right use of the creatures use them first devoutly 1 Tim. 4. 5. in faith Rom. 14. 14. and ult with Prayer and Thanksgiving Matth. 15. 36. Acts 27. 35. Secondly soberly 1 Cor. 10. 31. 3. thankfully 1 Tim. 4. 4. Having handled the works of Creation in generall I now proceed according to Moses his Method to a more particular enarration of each dayes worke The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Worke. 3. The approbation of it 1. verse In the beginning of time or being therefore the World was not eternall John begins so and took it hence but beginning there may meane from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noune Plurall and Verbe Singular saith Rivet signifieth not the mysterie of the Trinity but is an idâ—otisme of the Hebrew tongue in which such enallages are frequent as Numb 32. 25. How ever there is no difference in the thing it selfe for the name of Gods being taken here essentially not personally is common to the 3. Persons Gods created is as much as the Father the Son and Holy Ghost created for elsewhere it is manifest from Scripture that not onely the Father but the Sonne and Holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature 1. Ex nihilo fecit quidem potentissime ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roofe of the building Psalme 104. 5. Esay 40. 21 22. The worke of the first day was 1 Heaven under which name are comprehended partly the Empyrâ—an first and immoveable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4 10. 2 Chron. 6. 18. Acts 1. 11. partly the Celestiall Spheres which it is probable were made the first day but without those lights of the Starres with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Duall number may imply both The heavenly Intelligences or Angels the Inhabitants of the Invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super Caelestibus incolis illius spiritualibus formis atque intelligentiis Gen 2. 1. Job 38. 7. Junius in loc 2. The foure first simple things or elements as some think Earth Water Aire Fire and the fitting of them for use by making day and night Though other hold that the aire and fire are comprehended under Firmament the worke of the second day For the earth there is he emphaticall this earth which we dwell in though then unpolished The earth is described in the second verse it was without forme and void informitie and vacuity in the originall without inhabitants and without ornament the earth and waters were joyned together among themselves the waters at first did encompasse and cover the earth round about as it were a cloathing and garment Psalme 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves 3. v. There is an extraordinary light mentioned the ordinary fountaine of light is the Sunne which in what subject it did inhere is not certaine some say water in the thinner parts of the superficies some the Heavenly Spheres others say the Element of fire for that say they is either included under light or we know
Ego ipse odi meos libros sape â—piâ—eâ—s interire quòd â—etuo ne morentur lectores abducanta lâ—ctioneipsius scripturae quae sola omnis sapientiae fonâ— est Lutherus in â—9 c. Genes * Esay 8. 20. Jer. 6. 16. and 18. 15. * Master Buckley of the Gospell Covenant on Zach. 9. 11 p. 14. and 104. The Schoolemen aâ—fiâ—me that tâ—ree things cannot be â—efined 1 God ob summam formositatem 2. Materia prima ab summam informitatem 3. Sinne obsummam deformitatem Psal. 9 9. Mr Carill on Psal. 1 18. 17. 104. Psal. 24. * I may say of some writers in these daies as Tully of the Philosophers that there is nothing so absurd which is not mâ—intained by some of them a Libri quasi liberi * Sir Francis Bacon in his Essayes b Rainoldus de lib. Apoc. tomo primo praelect 4th c Petrus Lombardus propter eminentem intâ—r Pontificios authoritarem magister sententiarum nuncupatus est Rainoldus de lib. Apoc. Petrus Lombardus quem omnes Theâ—lâ—gorum schola singulari quadam venerationis excellentia magistium sententiarum appellant in cujus Theologiae compendium innumerabilia disputationum volumina eruditissimi clarissâ—marum totâ— Christiano orbe Academiarum Theologi celebrarunt Sixtus Senensis Bibl. Sanct. lib. 4 So Scripture signifieth writing in generall but by an excellency the Word of God * De Prideaux Hinc Sementiariorum Quaestionistarum Quodlibetistatum ingens turba qui pro solida Theologia spinosas rixosas disputationes in Christianorum scholas invexerunt Revetendissimus Episcopus Vsserius De Christianarum Ecclesiarum successione statu c. 9. * Solis Canonicis debetur fides coeteris amnibus Judicium Lutherus Lambert in his perambulation of Kent Se Speed in William the Conquerour p. 42. John 12 48. * M. Pemble my learned Tutor Master Wheattly my Reverend Pastor M. Ball my worthy friend * Apostolus baptismorum meminit quiâ— ad statos inter veteres baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptisari consueverant vel quia de plurium baptismo simpliciter loquitur Spanhemius “ Dr Field of the Church l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellarm. cont 3. l 3 c. 23. The Prophetsâ— and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui â—udes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumtum atque denotat illud totius structurae firmamentam in imâ— posi um quâ— sustentatur aedificium quóque subdâ—cto corruit protinus in frusta dilabitur Davenant adhort ad pacâ—m Eccles. c. 2. 1 Sam. 1. 25. Prov 2â— 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family Matth. 3 8. 4. 17. Marke 1. 15. a Acts 2. 5. 10. 13. ch and in their Epistles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word â—orrowed from the making of an impression by a stamp or seale John 21. 15. Acts 20. 20. Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Booke of the Proverbs Gen. 17. 12 13. Omnis Christi actio Christiani instructio Prov. 26. 6. * Chanoc Gen. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia prosua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catech st Hinc Catechumini dicebantur qui Catechismum discebant Catechistae qui Catechismum docâ—bant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae religionis viva docentis voce tradâ—ta à discentibus repetita Altingius * M. Pemble M. Greenham It is to be performed either by the Minister in publique or the Governours in private or some able body in their place * Verba Scripturae non sunt verba legenda sed vivenda said Luâ—â—er Consectaries of reproofe 2 Of Exhortation * Arâ—stot de historia animalium l. 6. c. 6. a Caussins Holy Court eighth reason of his first bookâ— b L 3. c. 6. of his Enquiries Prov. 22 6. * Non minus placet Deo Hosanas pueâ—orum quam Halleluiah virorum The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet as 25 34. 37 119. that parents might teach their children the first elements of Religion as well as learning d Eusebius Eccles. hist. l. 10. c. 32. See M. Pembles Sermon of ignorance Luke 1. 5. Jerem. 10. 25. * Heb. 5 13. One being examined affirmed blindly that none had died or should die for him Another that the Sunne shining in the firmament was the Sonne of God that died for him a The Papists make the Pope their personall foundation See Dâ— Field of the Church l. 3. c. 4 and M. Rous his Catholique Charity Chapters 10 11. Some dislike the beginning of the Athâ—nasian Creed Whosoever will be saved c. Fundamentalem articulum habendum sentio qui ex voluntate Deâ— revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignoratione ac multo magis oppâ—gnatione aetâ—rnae vitae amittendoe manâ—festum periculum incurratur Davenant de pace Ecclesiastica About fundamentall points there may sometimes arise such disputes as are no way fundamentall For instance that God is one in Essence and three in Persons distinguished one from another that the Sonne is begotten of the Father that the hoâ—y Ghost is the Spirit of both Father and Sonne that these three persons are coeternall and coequall all these are reckoned in the number of Fundamentals but those School-nieities touching the manner of the Sonnes generation and the procession of the holy Ghost are not likewise fundamentall and of equall necessity with the former â— Davenants opinion of the Fundamentall points of Râ—ligion Certa semper sunt in paâ—cis saith Tertullian Certaine and undoubted truths are not many and they are such as may be delivered in a few words As there are in points of faith fundamentall Articles so there are in points of practice fundamentall duties M. Raynolds on 14 of Hos. 2 3. Corrolaries * Haeresis est pertinax defensis eâ—rorlâ— in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. There are damnable heresies 2 Pet. 2 1. and errors that are capitall not holding the head Col 2. â—â— * Vide Altingii loc commun parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei pertinaciter defenditur Voetius â—erem 9. 5. Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas pâ—rt 2. quaest â—â—decima Articulo
argument of doing good to us His name is the more magnified by how much we are more vile We should ascribe unto his Name all the mercies we enjoy giving all the praise from our selves wholy to him God for his Names sake hath made and redeemed us * Hereby we may judge which is the true Religion what Doctrine is sound pure and of God and what corrupt and from men That Doctrine which setteth forth the praise of God commeth from Heaven but that which is from men advanceth the power pride and merit of man John 7. 18. Ephes. 1. 6. 2. 4. Rom. 3. 21. * Duobus modis referâ—i aliquid ad Dei gloriam dicitur Primum formaliter explicitè quando aliquis cogitat cum animo hoc sibi agendum esse quia nomini divino sit gloriâ—sum Deinde virtualiter implicitè cum quis divinae studens gloriae eoque nihil facere decernens nisi quod legi congruat ad hoc gratiam Dei quotidie exposcens boni quippiam facit de universali fine actu non cogitans sed solùm particularis finis bonum intendens Vossâ—us in Thesibus Though we can not actually intend Gods glory alwaies in every thing yet we should virtually To glorifie is to manifest ones excellency as appeares John 17. 4. compared with verse 6. See of glorifying God Church his miscelanies p. 11. to 18. * 1 Cor. 15. 42 43. There is say the Schooles beatitudo objectiva so whatever is the chiefest good of the soule is the soules blessednesse 2 Formalis when the soule and its beatifying object are united as the fruition of God The soule is here united to God remorely and imperfectly there immediately and perfectly 2 Sam 22. 47. 1 Kings 1. 48. Paul intitleth him God blessed for ever the onely blessed Potentate Vide Amesium Psalm 1. 1. * Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol Phil. 1 Tim. 6. 15. * He that is the cause of all welfare to other things and makes them in their severall kinds happy he must needs be therefore most happie himselfe God is the auâ—â—our of all blessednesse Psalm 132. 1 2. Aristotle Happinesse is taken two waies 1 Octjectively for the object wherein one is happy as Gods infinite essence is the object both of Gods Angels and mens happinesse 2 Formally for those acts whereby we possesse that object God is happy formally because he knoweth loveth and enjoyeth himselfe therefore it is said our goodnesse extendeth not to him so Angels and men are formally happy when they know and enjoy God We should praise God 1. Intensivè Psalm 36. 10. 103. 1. 3. Extensive with all praise Psalm 9. 14. and for all mercies Psalm 71. 7 8. Dicique beatus aâ—te obitum nemo supremaque funera possit Consectaries from Gods Blessednesse The happinesse of man consists in the enjoying of God All other things are no otherwise means of happinesse or helpes to it then as we see and taste God in them We must account our selves happy in this thing wholy and onely in that God is ours Happinesse is the enjoyment of good commensâ—â—ate to our desires * Bish. Lake a Man in the state of blessednesse can not see God absolutely as he is in himselfe for that which is Infinite can not be comprehended of that which is limited Visio beatifica est cognitio non comprehensiva sed quidditativa But God doth manifest himselfe so farre forth as a creatuâ—e is able to know him As a vessell may be filled with the water of the Sea but it can not containe all the water in the Sea The Apostle saith we shall know God even as he also is knowne But as is not a note of equality but of likenesse As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity * The Word â—ssence or Trinity are not found in Scripture but Essence is duely derived thence for seeing God saith that he is Essence is fitly ascribed to him Trinity hath a sufficient ground there are three that beare witnesse in Heaven 1 John 5. 7. The word person is extant Heb. 1. 3. therefore these words are rightly used in the Church Ephes. 1. 17 18. Par on Rom. 11. 23. Exod. 33. 20. 1 Cor. 13. 9. * Si rectè dicuntur tres Elohim etiam rectè dici possit tres Dii nam Elohim Latinè sonat Dii vel Deuâ— Drusius de quaefiâ—â—s per Epistolam Epist. 6â— Sic concidit gravis querela expostulatio viri Dâ—cti adversus libri cujusdam titulu De tribus Elohim Non n. voluit author libri illius voce Elohim propriè significare Personas ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Divinis cum Scriptura aperiè contra flet que â—estatur Deum nostrum esse Deum unum Non â—ic erravit aut cecutiit doctus ille Theologus ut diceret doceres Tres esse propâ—ie loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc resciciem eò volâ—s in libri quem de S. S. Trinitate scribebat titulâ— alludere catachâ—esi non infrequenti sed â—â—ainaria Capel Davidis Lyra. * Matth. 28. 19. John 5. 26 27. The Father is the fountaine and originall of all the Deity and the cause of the Sonne which the very woâ—d Father signifieth therefore he is said to be unbegotten and hence the name God is often peculâ—arly and by an excellency given to the Father in Scripture Psalm 2. 17. proves that the Father begets and the Sonne is begotten of the Father Galat. 4. 6. See John 15. 26. 14. 26. Haec est differentia inter essentiam divinam personam divinam Essentia divina est communu pluribus divinitatis personis Persona autem una alteri non est communicabilis Vnde Pater non est Filius nec Filius Pater 2 Essentia divina est una Personae plures Wendelinus * Persona est individuum subsistens vivum intelligens in communicabile non sustentatum ab alio nec pars alterius Persona igitur non est â—ssentia quae pluribus est communicabilis Personae vox non hic sigâ—sicat ossicium aut relâ—tionem ut persona principis vel vultum visibilem speciem gestum vel formam alterius representamem ut Personae in drammate sed modum quo essentia divina subsistit Quinescis Triâ—â—tem ito ad Jordanem See John 15. 26. The Hereticks that are Antitrinitarians See John 8. 58. Psalm 2. 12. Paulus Samosetanus more fitly Semisathanas held Christ was but a meere man Matth. 6. 6. See Acts 4 24. 25 26 27. John 8. 54. God purchased his Church with his blood Acts 20. 28. John 1. 1 2. 1 Cor. 8. 6. By the Apostle Christ is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine
must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofes of its necessity 1 It is the doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2 It is a foundation which beares up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keepes them firme from wavering 3 This course is most agreeable 1. To Art all Arts proceed from principles Physitians have their principles Lawyers their maximes Philosophers their chiefe sentences 2 To nature which first formes the vitall parts then the more remote 3. It is sutable to reason Principles are 1. easiest in themselves 2. Facilitate other matters 3. Are the most necessary doctrines of all the rest they beare up all the rest 4. Are of continuall and constant use Prinâ—ipia sunt minima quantitate maxima virtute 4. Gods order and practise hath been still to lay principles things might easily passe from one to another at first they lived so long Cains and Abels sacrificing is an evidence of catechising before the flood there was no word written then therefore it is like their fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen 24. 63. and servant Gen. 12. 26. God himselfe writes a Catechisme for the Jewes describing a short compendium of religion in the two authentique tables of the Law Hannah delivered Samuel to Eli his instructor so soon as he was weaned Jehoida taught the young King Jehoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psalm 34. 11. Prov. 4. 4. 31. 1. and Salomon himselfe seeme to give that precept out of the experience of his owne most excellent education Teach a child the trade of his way and when he is old he shall not depart from it though himselfe scarce did so and Eccles. 12. 23. he drawes all which he had said in his whole booke to two heads Feare God and keep his Commandements Catechising was also practised by Christ and his Apostles Luke 2. 46. Acts 22. 3. Heb. 6. 1 2 3. Christ at twelve yeeres old submitted himselfe to be catechised Luke 1. 4. and allowed of Hosanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. John and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechised Luke 1. 4. Apollos Acts 18. 23. Timothy 1 Tim. 3 15. 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patterne of wholsome doctrine which he cals a form of doctrine Rom. 6. 17. and the analogy of faith Rom. 12. 6. This duty principally belongs to Ministers their Office is set down under the name of catechising Let him which is catechised make him that catechiseth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheepe they are compared to Nurses wise Stewards skilfull builders it must be performed by housholders also Ephes. 6. 4. God chargeth parents to performe this duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often goe over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord children were to be taught the meaning of the Passover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the family and they his family as appeareth because he did eate the Passeover together with them and the Law appoints that every family should celebrate that feast together The reason why God specifieth not this point in the masters duty is because if it be performed by the father it shall be needlesse seeing it is done to the masters hand but if the father neglect it surely the master which succeeds in the fathers roome and hath his authority must see it done For as a father in Israel was bound to see his owne sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his child to know what circumcision meaned And what Christ did as a master of a family that must every master of family doe seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jewes did use catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his paedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Austin his Euchiridion his bookes de doctrina Christiana and de catechizandis rudibus Catechizing is institutio viva voce a kind of familiar conference The Hebrew verbe Chanach signifieth to instruct or traine up even from childhood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the feare of God The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or resound as by an eccho and is applied even by Heathen writers unto that kinde of teaching which is by word of mouth sounding in the eare of him that is taught and especially unto the teaching of the first rudiments of any science whatsoever It signifieth any kind of vocall instruction Acts 21. 21 24. viz. that whereby the principles of Christian doctrine are made known unto the hearers as Luke 1. 4. instructed or catechized Gal 6. 6. taught or catechised See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19. Catechizing is a plaine and easie instructing of the ignorant in the grounds of Religion or concerning the fundamentall principles familiarly by questions and answers and a spirituall applying the same for practice What ever the catechizing in the Primitive Church was in private for the publique it seems not to have been Dialogue-wise by question and answer but in a continued speech with much plainnesse and familiarnesse Catechizing differs from preaching preaching is the dilating of one member of Religion into a just Treatise catechizing is a contracting of the whole into a summe preaching is to all sorts catechizing to the young and rude Catechizing is 1. plaine that none might excuse themselves that the most illiterate might not say at the day of judgement O Lord thy waies were too hard for us 2 That the manner of the teaching might be sutable to the hearers 3 That no Governours might pretend the difficulty of it 2 Instructing which implyeth that originall ignorance and blindnesse we were borne with 3 It is such an instructing which is by way of distilling things in a familiar manner our
It consists of 28 Chapters in which the person of Christ and his three Offices of Prophet Priest and King are described The best Expositors on it are Hilary Musculus Paraeus Calvin Marke He was the Disciple of Peter and wrote his Gospell from him in the fourth yeere of Claudius Caesar say some He wrote not in Latine as Bellarmine saith but in Greeke Concerning the Archetypall Language in which the Gospels of Marke and Luke were written see Mr Selden in Eutichii orig It consists of 16 Chapters in which Christs threefold Office is also explained The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius Luke He was for Countrey of Antioch for profession a Physitian there is mention made of him Col. 4. 14. 2 Tim. 4. 11. Philem. 24. He was companion to Paul the Apostle in his travels and in prison He onely makes a Preface before his Gospell that he may briefly shew the cause which induced him to write The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius John In Hebrew signifieth the grace of God he soareth higher then the other Evangelists to our Saviours Divinity therefore as Nazianzen among the Fathers he is called the Divine by an Excellency because he hath so graphically gravely described the divinity of the Sonne and hath written also of things most divine and Theologicall He hath the Eagle for his Ensigne assigned him by the Ancients He was called Presbyter by reason of his age being the longest liver of all the Apostles He wrote the last of all when he returned from the Isle Patmos therefore there is something more in every Chapter of John then any other of the Evangelists He alone describeth the admirable Sermon which our Saviour made at his last Supper and his Prayer It consists of 21 Chapters in which the person of Christ consisting of the Divine and humane nature is described In his Gospell is described first Christs person in the first Chapter 2. His Office in the second Chapter to the twelfth 3. His death from the twelfth to the end The best Expositors on him are Calvin Beza Piscator Rollock Tarnovius Musculus Acts Luke in the proem of it makes mention of the Gospell written by him that he might professe himselfe to be the Author of both It consists of 28 Chapters Luke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their sufferings The best Expositors on it are Brentius de Deiu Calvin The 13 Epistles of Paul one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothy one to Titus and one to Philemon the Primitive Church unanimously received into the Canon and never doubted being of their Apostolicall They have their name Epistles à fornia Epistolari qua conscriptae sunt A Lapide Estius Grotius and Vorstius have done well on all the Epistles Imprimis Estius ex Pontificiis saith Vâ—etius The Epistles are for the most part written in this order they have 1. An Inscription wherein is the name of the writer and of them to whom he writes and his wish 2. The matters of the Epistle which are sometimes meerly religious concerning certaine Articles of faith or piety of life or about the use of things indifferent or else familiar things witnessing their mutuall good will 3. The conclusion in which are exhortations salutations wishes or other familiar matters There are 21 Epistles 14 written by Paul and seven more written by Peter John JAmes and Jude Concerning the time and place in which the severall Epistles were written it is not easie to determine I will premise something about the order of the Epistles before I speake of them particularly Some of Pauls Epistles were written before his imprisonment some in his bonds both former and latter Before his imprisonment the first of all that was written were both the Epistles to Thessalonians they were written from Corinth the 8th or 9th yeere of Claudius Titus was written by Paul in those two yeeres that he staied at Ephesus Galatians At the end of the two yeeres that Paul was at Ephesus the Epistle to the Galathians seemes to be written 1 Cor. 16. 2. by which words the Apostle seems to intimate that this Epistle to the Galathians was written before that to the Corinthians Corinthians Paul living two yeeres at Ephesus in the 11th and 12th yeere of Claudius the Corinthians wrote to him 1 Cor 7. 1 and that by Stephanus and Fortunatus which they sent to him Ch. 16 17. by whom Paul seemeth to have written backe the first Epistle to the Corinthians for in that he exceedingly commends them of Corinth It was not written from Philippi as the Greeke superscription hath it but from Ephesus as the Arabicke interpreter hath it as is manifest Chap. 16. v. 8. The second Epiâ—â—ile to the Corinthians and the first of Timâ—thy strive for priority sub judice lis est Both of them were written a little after Paul departed from Ephesus and while he travelled to Macedonia but it is not manifest which was the first First Epistle to Timothy Some thinke that this Epistle was written by Paul in his bonds but not rightly for he makes no mention of his bonds in it It is probable that it was written from Athens as it is in the Arabicke subscription when he came from Macedonia to Greece and so it was written after the first Epistle to the Corinthians Romans The Epistle to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Jerusalem that there he might gather the collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were twofold former and latter One onely viz. the latter to Timothy seems to be written in the latter bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helpes for the preserving of his life as appeares by the 2d chapter and 25 verse of that Epistle and the 4th chapter 10. and 18. verses Paul sent him backe againe to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Jerusalem Chap. 4. vers 22. The Epistles to the Colossians Ephesians Philippians and
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions which are delivered in the forme of a Precept that Easter is to bee celebrated on the Lords Day Free which are delivered in the forme of counsell as sprinkling of holy water Objection The Scripture it not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes Junius in his paralels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yeelding to the time least the Gospell otherwise should have beene prejudicâ—d but Bezas opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertooke to correct this Text according to the translation of the Seventy Interpreters For in an Ancient manuscript which Beza followed this word Cainaan was not to be found therefore he omitted it in his translation and so hath our great English Bible Ob. There is something found in the Scripture against the Commandement of God Deut. 4. 2. therefore there is excesse as well as defect for many Bookes which we beleeve to be Canonicall are added Sol. He doth not forbid adding by Gods Command but from the will of man for God himselfe added afterward The Papists arguments for Traditions answered Ob. Bellarmine saith Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely without the Pope of Rome but also without Baptisme and the Lords Supper with the like institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary Secondly it is false that Religion was preserved all that while by ordinary Tradition onely for the living voyce of God sounded most perpetually in the Church and the doctrine of Religion was conveighed successivly from the Father to the Sonne which living voyce of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voyce had before Ob. Whatsoever things are commended from Scripture are necessary but so are Traditions ergo they are necessary Joh 16. 12. I have yet many things to say unto you but ye cannot beare them now therefore say they the Lord spake many things which are not written Sol. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of for it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had beene taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithfull Stewards and revealing the whole Counsell of God unto the people 4. It hath been the practise of Hereticks as Austine affirmeth at all times to cover their dreames and phantasies with this sentence of our Saviour Christ. Lastly if it be asked what were those grave and great mysteries which the Apostles could not for their rudenesse beare they are forsooth Oyle and Spittle in Baptisme Candles light at noone dayes which was not in the darker time of the Law Baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Ob. 2 Thess. 2. 15. Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appeares that all things were not written nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refraine in their translations from the Ecclesiasticall and most usuall word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greeke word but when it â—oundeth in their fond fantasie againâ—â— the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—onstitutions Ordinances and what they can invent else to hide the truth from the Rimple or unwarry Reader whose translations have none other end but to be guile such by art and conveighance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some doctrines which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly how followeth this argument Paul wrote not all the doctrines of God unto the Thessalonians therefore they are not all written in the Propheticall and Evangelicall writings whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly the Apostle himself in this very place calling verse 14. whatsoever he taught by word or wrote by the name of
first and principall cause which is the true cause of all the rest and of all those effects which proceede from all of them then the first cause can be nothing else but God for what can that be which giveth being unto all things but only God All motion depends on some mover the motion of sublunary things depends on the motion of the Heavens and their motion must needs be caused by some supreame first mover Therefore we must necessarily come at last to some first mover which is moved of no other and that is God Others adde these reasons to prove that there is a God 1. The heroick motions and prosperous successe of some famous men in undertaking and acting those things which exceede the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men Familes and Kingdomes for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword If we speake of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the World as simply and constantly to deny God The name of an Atheist in this sense is nomen â—ciosunt a name without a thing It wee speake of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not beene past two or three If wee speake of Atheists in the largest sense meaning such as denied Gods providence justice goodnesse though they have done it but weakely rather upon some sodaine passion then any setled resolution their number hath scarcely amounted to a score I meane of such open Atheists as have made any publike profession of their Atheisme though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish Gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Deos ridere quam Deum negare Hee rather derided false Gods then denied the true that hee was not a meere Atheist appeareth in that hee thus began his Poeme Quod a numine summâ— reguntur omnia The Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Booke hee propounded this Probleme De diis quidem statuere nequeo neque an sint nec ne For this the Athenians banished him and decreed that his Bookes should be publikely burned Theodoras who for his notable prophanesse was surnamed Atheos though at the first he was noted of Atheisme yet at the last hee fell into Autotheisme professing himselfe a God as Laertius reporteth though carrying God in the name hee was an Atheist in his opinion saith Fuller in his prophane state of this Theodorus A Pope dying said now I shall bee resolved of three things 1. Whether there be a God 2. Whether the soule be immortall 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epicurus who denied not Gods Essence but onely his Providence He granted that there was a God though he thought him to be such an one as did neither evill nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth He is a most observing God and will reward or punish men according to their actions 1. This serves to blame and condemne the miserable corruption of our evill hearts which are so farre overrun with Atheisme though this be the very first Truth which God hath ingraven into the soule of a man that there is a God yet we weakely hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheisme wee should be humbled for our thoughts of Atheisme for saying in our hearts that there is no God the Devill in judgement never was an Atheist we should take notice of and bewaile this foule vice Though the Atheist did never so carefully or cunningly dissemble it yet he could not but inwardly know that there was a God 2. We should oppose this Atheisme and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle that God is meditate and ponder of his Works and be perfect in those Lessons which the common Booke of nature teacheth pray to God to cleare the eye of our minde and to imprint a right knowledge of himselfe in us The Papist is a make-God and the Atheist is a mock-God The Papist deludeth his conscience and the Atheist derideth his â—onscience Popery comforteth the flesh and Atheisme suppresseth the spirit As the Heathen Emperours tooke upon them the Title of God so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3 2. 11. 4. And his decretall Epistles are equalled to the Canonicall Epistles Deale with thy heart as Junius his Father dealt with him he seeing his sonne was Atheisticall he laid a Bible in every Rome that his son could looke in no Rome but behold a Bible haunted him upbraiding him wilt thou not reade me Atheist wilt thou not reade me And so at last he read it and was converted from his Atheisme The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. the Scripture is the Word of God That God which made Heaven and earth is the onely true God we must believe that this God which we reade of in Scripture is the onely true God so it is not enough to believe there is a Scripture but that the Scripture of the old and new Testament is the Word of God CHAP. II. What God is IN him consider First his Nature Secondly his Workes In his Nature two things are considerable First his Essence Secondly the distinction of persons in that essence 1. Of Gods Essence God is an Infinite Essence which is of Himselfe and gives being to all other things Some things have their being wholly in another as accidents whitenes in the Wall Wisdome in the minde 2. Some things have a being by themselves not inhering in another as substances which are of two kindes 1 Bodily substances which have dimensions length bredth and thicknesse possessing a place by commensuration of parts 2. Spirituall freed from dimensions and from all circumscription of place God is not an accident that is the most weake and imperfect being nearest to a not being and most easily reduced into nothing as if the Grasse and Flower fade then the colour and fashion of it commeth soon to nothing God is not in any other
thing but all things are in him God is a Spirit a being voyd of all dimensions circumscriptions and divisiblenesse of parts Other Spirits are compounded of substance and accidents at least and exist in a place by limitation of Essence by which they are here and not there but God is an Essence altogether simple and immateriall utterly free from all manner of composition any way in whom are no qualities nor any limitation of essence Hee is a Spirituall Simple and Immateriall essence His essence is substantiall an essence which hath a being in it selfe not in another simply and wholly immateriall Hee is one most pure and meere Act but incomprehensible goes quite beyond our knowledge so that wee cannot comprehend his essence nor know it as it is He only perfectly knowes himselfe but he may be known in some sort 1. By his Names 2. By his Attributes The word God is attributed First properly to him who is essentially God Esay 42. 8. 1 Cor. 8. 6. and either personally commonly without a determination of a certaine Person John 4. 24. Or singularly to some one person by a Synecdoche John 3. 16. Acts 20. 28. 1 Tim. 3. 16. Secondly improperly to those which by nature are not God 1 Cor. 8. 5. Gal. 4. 8. and that name is given to these either from Gods ordination for the dignity and excellency of their office as to Angels Psal. 8. 6. to Magistrates Psal. 82. 6. to Moses Ex. 4. 16. or from their owne unjust usurpation as to the Devill who is called the God of the World 2 Cor. 4. 9. or from the erroneous perswasion of men as to Idoles 1 Cor. 8. 4 5. For the ten Hebrew names of God having handled them in another place I shall say but little of them here The name Jehovah Jah Ehejeb signifie Gods Perfect Absolute and simple being of and by himselfe 2. Such a being as giveth being to other things and upon whom they depend 3. Such a God as is true and constant in his promises ready to make good whatsoever he hath spoken His names El Elohim Schaddai Adonai signifie a God all-sufficient in himselfe strong and powerfull able to blesse protect and punish The Jewes in Pronouncing or writing the Names of God were reverent even to superstition D. Fulk against Martin In the new Testament Gods most frequent Names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord. He is also called the Father of lights JAmes 1. 17. The essentiall names of God are 1. Proper which agree to no Creature not Analogically 2. Common which are applied to others but agree to God principally by way of excellency as God King and good The Name of God is used five wayes in Scripture First essentially for God himselfe Esay 30. 27. Secondly for the power and efficacy which comes from God Ps. 118. 10 11 12. Thirdly for the command and authority of God 1 Sam. 17. 45. Fourthly passively for those actions whereby he is acknowledged by us Mat. 18. 19. that is nothing but worshiping and calling upon the Father Sonne and Holy Ghost for assistance Lastly for that Word whereby he is distinguished from creatures and by which we are to have our thoughts directed about him 2. God may be known by his Attributes and essentiall properties of which some shew what he is in himselfe 2. What he is to us They are called Attributes because they are rather said to be attributed to God that we might by them better conceive what he is then to be in him They are that one most pure God diversly apprehended and the same with the Divine essence but for the weaknesse of our capacity they are diversly distinguished They are called properties because they are peculiar to his Majesty and are so in him as they are not in any Creature Some doe distinguish of Gods Attributes and Properties Attributes are those which belong to the Essence and Properties to the Persons themselves A property in God is an essentiall Attribute in him whereby his nature is knowne in it selfe and is distinguished from all other things Some Rules are to bee observed in attributing these to God First they are all essentiall to God for in him is no accident at all whatsoever is in God the same is God All these are also one in him his Mercy is his Justice and his Justice is his Mercy and each are his essence onely they differ in our apprehension Secondly they are all absolute properties in God and so distinguished from those respective properties whereby every person in the Trinity hath his own subsistence Thirdly they are all equall to all the three Persons and alike affirmed of all The Father Eternall most Holy Almighty mercifull so is the Sonne and Holy Ghost Fourthly these Attributes are altogether in God alone and that in the highest degree and measure yea above all degree and measure they are eternall and infinite in him Hee alone is good Mat. 19. 17. and only wise Rom. 16. 27. And Kings of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract Hee is not onely wise and good but wisdome and goodnesse it selfe Life and Justice it selfe Fifthly they are all actually and operatively in God He doth and will his holinesse makes us holy 6. All these are in God objectively and finally our holinesse lookes upon his holinesse as the face in the looking-glasse on the man whose representation it is and our holinesse ends in his 7. The attributes of God are everlasting constant and unchangeable for ever in him at one time as well as another This may minister comfort to Gods people Gods attributes are not mutable accidents but his very essence his love and mercy are like himselfe infinite immutable and eternall 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Matth. 5. 48. These attributes are diversly divided 1. They are Affirmative and Negative as Good Just Invisible Immortall Incorporeall Proper and Figurative as God is good wise members and humane affections are also attributed to him Absolute and Relative without any relation to the creatures as when God is said to be Immense Eternall he is likewise said to be a Creator King Judge Some describe God as he is in himselfe he is an essence Spirituall Invisible most Simple Infinite Immutable and Immortall Some as he is to us he is omnipotent most good just wise and true Some declare Gods own sufficiency so he is said to be Almighty infinite perfect unchangeable eternall others his efficiency as the working of his power justice and goodnesse over the creatures so he is said to be patient just mercifull Some are incommunicable and agree to God alone as when he is said to be eternall infinite Others are communicable in a sort with the creatures as when he is said to be wise
out of the company of the faithfull and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture 6. Whether the Devills may appear 1 Sam. 28. He which appeared was 1. subject to the witches power therefore it was not the true Samuel 2. If Samuel had been sent of God hee would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practise to the Magicke art 4. True Samuel would not have suffered himselfe to be worshipped as this did 5. Saul never came to bee with the soule of Samuel in blisse yet he saith to morrow shalt thou be with me 6. God refused to answer Saul by Prophet vision Vrim or Thummim therefore hee would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lye nor sin Heb. 12. 23. He said Saul caused him to ascend and troubled him if hee had beene the true Samuel Saul could not have caused him to ascend if not hee lied in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living why is this reason given of the denyall of the rich mans request to have one sent from the dead because if they would not beleeve Moses the Prophets they would not beleeve though one rose from the dead In so doing the Lord should seem to go against his owne order The soules of Saints which are at rest with the Lord are not subject to the power or inchantment of a witch but Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth that Samuel came not by the command of the witch but by the command of God and that rather impeached then approved Art magicke which he proveth because the witch was troubled But the Scriptsre expresly sheweth that her trouble was because it was the King who having lately suppressed Witches had now in disguised aparrell set her on worke and so deceived her Bellarmine objecteth the Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they beare the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceite and opinion of others The Angels which appeared to the Patriarks are called men the Idols of the Heathen are called Gods 1. Wee must walke warily and watchfully against Satans temptations We should be sober 1 Thes. 5. 6. 8. strong 1 Cor. 16. 13. 1 Pet. 5. 8 9. Watchfull 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise Heb. 5. 14. Prov. 2. 9 10. and of good courage Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God Ephes. 6. 12 13 14. that wee may be able to stand in the evill day 2. Beleeve not Satan though he flatter 2 Cor. 11. 3. 1 Tim. 2. 14. feare him not though be rage 1 Pet. 5. 8 9. hearken not to him though he tell the truth 2 Cor. 11. 14. Acts 16. 17. for if he transforme himselfe into an Angel of light it is to seduce 3. See Gods great goodnesse who offers us repentance and Christ when he absolutely refused the Devills 4. See the exact justice of God no greatnesse can priviledg one from punishment none can be greater nearer holier then Angels yet if they sin they shall be tumbled out of heaven Therefore we must leave all sinne if wee desire to goe to heaven it would not hold the Devils when they had sinned no uncleane thing shall come thither 5. Be not like the Devils then thou art one of his children wicked men are called sons of Belial Certaine particular sinnes make us like the Devill a lyer or murderer is like him John 8. 44. 2. A slanderer or an accuser of another 3. Envious and malicious persons as witches 4. He that tempts others or perswades them to sinne the Devil is called the tempter Eve spoke for the Devill therefore she hath two punishments more then man sorrow in childe-bed and subjection to her Husband 5. He that goes about to hinder others from godlinesse as Elimas Acts 13. Thou child of the Devil 6. A drunkard 1 Sam. 1. 15 16. 7. A proud person especially take heed of pride in spirituall illuminations and gifts 6. See the folly of those who doe the Devill service how ill will he repay them Never did any trust in the Devill but he deceived him even for the base things of this life Witnesse all witches his most devoted and professed servants if ever he made any one of them wealthy all ages are not able to shew one 7. Satans great businesse in the world is to studie men hast thou considered my servant Job when he comes neare to us in his temptations there is something in us to take part with him 1 John 5. 6. there is abundance of selfe-love selfe-flattery and naturall blindnesse 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us they are called fiery darts fire will quickly take we are led captive to do his will He comes to us sometimes in the name of God and can transform himself into an Angel of light 2 Cor. 11. 14. he can raise up in mens Spirits strange ravishments and can swallow them up with joy as well as sorrow CHAP. VIII 2. Of Man WHen God had created heaven earth he rested not in heaven nor any heavenly thing neither in earth nor any earthly thing but only in man because he is a heavenly thing for his soule and earthly in regard of his bodie Man is a living creature made after the image of God Gen. 1. 26. The efficient cause of man was the Holy trinity God the Father Son and holy Ghost In the Creation of man 3. things are considerable 1. The consultation of the Trinity let us make man Gen. 1. 26. quia rationalis creatura quasi cum consilio facta videretur 2. The worke made not an Hermophradite as some would have it though Adam comprehended both sexes but hee is distinguished into both sexes thus it followes after male and female 3. The pattern of it the image of God 1 Cor. 11. 7. Col. 3. 10. Bellarmine distinguisheth between an age and similitude the first saith he consists in naturall endowments the other in supernaturall graces rather image and similitude represent an exact likenesse These two words are in an inverted order joyned together 5 ch ver 3 JAmes 3. ch 9. v. mentions only likenesse leaving out image which is a certaine
woâ—ks He governes his Church Ephes. 4. 11. 1 Pet. 3. 19. Matth. 8. 2. compared with 2 Kings 5. 9. Christ cured those that were borne blind John 10. 28. See Rev. 2. 23. John 17. 5. Psalm 45. 11. John 5. 22. * Juvenis iste quamvis in Jesu majus homine nihil agnosceret sperabat tamen co monstrante se per venturum ad possessionâ—m ejus boni quo vita aeterna paratur quasi ad eam rem monstratore tantum egeret Caetera per se consecturus At Jesus occurrens huis errori simulque moâ—â—stiae nobis pâ—oebens exemplum ait non esse multos boni 〈◊〉 sed unicum Deum scilicet hâ—o ipso indicans non satis esse bonum nobis monstrati nisi Deus mentem illustrans vires nobis suggerat Grotius in loc * Arrius stumbleth at the Greeke Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature In the first Nicene Councell gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would thinke that there were but small difference it is but a little Iota between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dâ— Prideauâ— Ephesus 〈◊〉 He is called the Spirit of truth John 14. 26. the Spirit of adopâ—ion Rom. 8. 15. the Spirit of sanctification Rom. 1. 4 the Spirit of renewing Titus 3. 5. Rom. 9. 1. All the moderne Socinians and Photinians deny the holy Ghost to be God and a distinct person from the Father Proprieâ—â—â—es Patris personales quibus à Filio distinguitur Spiritu fancto 〈◊〉 duae 1 Esse à se Peter enim ab alio 〈◊〉 â—st 2 Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wendelinus Dâ— Field somewhat qualifieth this opinion of the Graecians and saith they differ but modo loquendi they held saith he that the Holy Ghost was not à Patre Filio but à Patre per Filium See Dr Hals Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1 2 3. John â— 23. 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omnipotentiam et se cundum consilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterâ—â— quae ex rebus possibilibus atque indefiniâ—is ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suoe judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex consilio proposito suae voluntatis omnia omniumque rerum circumstantiâ—â— omnes ab aeterno in se certo immutabiliter tamen liberè definiens Acts 2. 23. 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. * Habet rationem boni triplici respectu 1â— ut est poena peccati poena enim est bonum morale quiâ— justitiae opus est 2â— ut est mera actio ab ipsa creatura producta 3â— ut est castigatio atque exercitium fidei ut Martyrium vel satisfactio pro peccatis ut mors Christi * To Predestinate signifieth to Decree Appoint and Define a thing before it come to passe and also to separate a thing to this or that use Praedestinare nihil aut majus aut minus significat quam destinare Chamierus Eph. 1. 4. 6. Rom. 9. 22 23. 2 Tim. 1. 9. Acts 1. 25. * Praedestinatio quatenus pro objecto habet hemines est aeternum immutabile Dei decreâ—um de â—uturo hominum statu aeterno Wendelinus Matth. 24. 24. John 10. 15. Dan. 12. 1. Ezek. 13. 9. Exod. 33. 19. John 13. 18. 2 Pet. 1. 10. That is a full place for Election Ephes 1. 3 4 5 6. Rom 11. 22. Mal. 1. 2 3. Joh 3. 16. â—â— 9. 23 Eph. 2. 14. Titus 3. 5. The Doctrine of Election is 1. one part of Gods Counsell Acts 20. 27. 2. It will support us in trouble to consider that every thing falls out by Gods Decree yet it ought to bee taught wisely Rom. 12. 3. Psalme 105. 6. 1 Thes. 1. 4. Ephes. 1. 11. Rom. 9. 11. Eph. 1. 4 5 6. * Electio est praedestinatio hominum quorundam ad vi tam aeternam in Christo per fidem obtinendam ex solo Dei beneplacito ad declarandam in iis miserecordiam divinam Wendelinus * Quare Deus hunc trahat illam non trahat noli velle judicare si non vis errare August Some men whether fallen or not fallen * Dr. Twisse If men extend the Decree of Election to the Creation of man and the permission of his fall then man created and fallen could not bee the object of Election so called but the effect of it rather * Finis electionis est patefactio divinae misericordiae in gratuita quorundam peccatorum salute Wendelinus Ephes. 1. 4. 2 Tim. 1. 7. 2. 19. * Seâ—el electus semper dilectus No regenerate man can fall totus a toto in totum not the whole man with full con-sent from all grace for altogether to the end * A man is elected say they on foresight that such a man will beleeve and persevere in this and if he doe not so he shall not be elected * Laudet misericordiam Dei qui liberatur non culpet judicium qui punitur August Eepist 106. See Rom. 9. 16. and 11. 35. Rom. 11. 5. 6. * Elegit qui è multis aliquos legit The very word Election signifieth a separating and culling out of some from the rest John 15. 19. 2 The. 3. 2. Matth. 8. 11. Rom. 5. 19. Rev. 7. 9. Hebr. 2. 10. * Reprobatio est praedestinatio quorundam ad aeternam mortem propter peccata infligendam ad declarandam justitiam divinam Wendelinus Reprobavit Deus propter voluntatem damnavit propter peccatum Rom. 9. 22. * Qui quos vis homines vult servari That any of his Elect should perish Consectaries of Gods Decree Psalm 115. 3. 135. 6. Jam. 1. 14. Consectaries of Predestination Ephes. 1. 4. Consectaries of Gods election and reprobation Austin some others which have written largely of election write sparingly of reprobation because there appeares more seeming offensive harshnesse in the Doctrine of reprobation then in that of election 2. the first being known gives light to the other This Doctrine of absolute election is very comfortable and usefull Eph. 15. 6. 11. The Apostle there inculcats it 3. times in one Chapter Rom. 8. 33. It is absolute as it opposeth cause or condition in us not as it opposeth meanes It is the dutie of Christians to make their Election sure by their calling 2 Per.
Christ Ephes 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome in many curious passages 1 Pet. 1. 12. the very Angels desire to prie into this mystery and indeed here was so much wisdome that if the understanding of all men and Angels had been put together they could not have devised a possible way for mans salvation 8. In the Church in the Oracles of Scripture exceeding all sharpnesse of humane wit in the originall progresse change and migration of the Church and other mysteries of the Gospell the profound and immense wisdom of Gods councels shines 9. In the particular passages of his Providence to his Children about their outward condition in taking David from the sheep-fold to be a King but how much misery did he undergoe before he was setled So to Jacob Abraham and Paul in doing them good by their sinnes making them wary 10. In Heaven in which the Councels acts decrees and promises of God all obscurity being removed shall be most clearly unfolded Dost thou want wisdome go to this fountain Jam. 1. 5. Psal. 94. 10. all the wisdome of men and Angels comes from him The godly have a most wise teacher Job 36. 22. 2. Take heed of trusting in thy own crafty wisdome 1 Cor 3. 18. 3. Gods wisdom cals for our feare the people feared Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knowes best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdome is unsearchable and his Counsell like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practise Gods Prescience or fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necâ—ssity upon events yet it is necessary for all things to happen so as God hath foretold because God so fore-knows as he hath decreed and wil'd it shall be but his decree gives existence So much for Gods understanding his will follows by which God freely immutably and efficaciously wils and approves of Good and that onely both the chiefest and first viz. himself and his own glory as the end and also the Secondary inferiour and subordinate good viz. that of the creature asfarre as it hath an Image of that chiefest good and tends as a meane to that ultimate end God wills 1. Most freely for as liberty is essentiall to every will so it is chiefely proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily and naturally Good and that which he once willed he always wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his will Dan. 4. 32. Rom. 9. 19. voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine Will is taken 1. For a faculty or power of the soule whereby we will so we say there are these faculties in the soule the understanding and the will 2. For the act of willing called volitio 3 The object or thing willed so John 6. this is the will of my Father that is that which he willeth and hath decreed So we say it is the Princes will that is that which the Prince willâ—th But Gods will is his essence whereby he freely willeth good and nilleth evill or it is a faculty whereby God chooseth all and onely good and refuseth all and onely evill The will of God is 1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isay 8. 20. 2. Eternall Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem bene placâ— ti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by hâ—mselfe he intends their end and meanes Ephes. 1. 5. but evill and evill effects as they are evill he nils disapproves and dislikes Yet he voluntarily permits evill and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evill Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us withont any condition in us 2. Conditionall when he wils some condition being put in us so God would have all men saved on this condition if they can beleeve The first of these is by another name called voluntas beneplaciti the last voluntas signi Gods will is 1. Secret that whereby he hath absolutely and freely determined with himself what he will doe permit or hinder 2. Revealed that whereby God hath manifested what he would have beleeved done or left undone by his reasonable creatures Marke 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. 2. To exhort us to sobriety in our judgement of Gods works He is a most free agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli. 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God we should be carefull 1. To doe his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have dye one