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.
supreme dominion and power over all creatures to order them as he pleaseth Job 9. 12. Jer. 16. 6. Isay 45. 9. Dan. 6. 26. Dominion in the generall is two fold 1. Of jurisdiction whereby he ruleth all subject to him as he pleaseth 2. Of propriety whereby he having a right to every creature may order it as he pleaseth The first is implyed in that of JAmes there is one Law-giver who is able to save and to destroy The second in that he is called the Lord of the Earth and all the beasts of the field are said to be his Gods dominion is that absolute right and power whereby he possesseth all things as his own and disposeth of them as he pleaseth Reason The supreame excellencie of his nature whereby he is infinitely above not onely those things which are actuall but likewise possible Gods first dominion of jurisdiction hath these parts 1. To Command 2. To forbid as Adam the eating of the Tree 3 To permit thus he suffers sinne to be being Supreame Lord. 4. To punish or reward Secondly his dominion of propriety consists in these particulars 1. That he can order every thing as he pleaseth for his honour and glory Psal. 8. 1. the strange punishments laid on Pharaoh were for this God raised him up to shew his glory 2. He is bound to give none account of what he doth that is true of God which the Papists attribute falsely to the Pope none may say to him cur ita facis 3. He can change and alter things as he pleaseth Dan. 2. 21. as when he bid Ahraham kill his Sonne and the Israelites take the Egyptians goods 4. Can distribute his goods unequally to whom and when he pleaseth to one health sicknesse to another The adjuncts of this dominion 1. It is Independent he hath this dominion of himselfe as he is God of himselfe 2. Universall it comprehends all places times this kingdome is everlasting God rules in heaven earth hell 3. Full and Perfect 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others 4. It extends to the soule and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first preferre God abâ—ve all things the Greatest person in any society is set before the rest The Sunne is respected above other Starres the King above other persons we should highly esteem his favour 40. Isay 12. there is a lofty description of Gods Greatnesse Secondly We should performe all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly feare him greatly praise him with all our might yeeld unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised in one Psalme and to be feared in another Thirdly It is a terrour to all those to whom this Great God is an enemy the wrath of a Great King is terrible he must needs inflict great punishments on such as rebell against him Fourthly Here is great consolation to those to whom he is a friend and Father he will do great things for their good they shall have great happinesse We should choose the Lord to be our Portion for in him alone is true happinesse and contendednesse to be found in our wants we should confidently goe to him for help he being Perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him be Perfect as our Heavenly Father is perfect Let Patience have her perfect worke let us perfect holinesse in his feare Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow Paul pressed on forward labour first to be perfect in heart Psal. 119. 80. then in your ways This may serve also to comfort the godly against their weaknesses God will make his workes perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants beare with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot doe better then he doth he makes all things perfect Eccles. every thing beautifull in its season this is the most perfect State and Condition for thee and so account it God hath perfect wisedom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintaine merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather if I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderfull great farre exceeding the power of all creatures either to do the lik to them or to stop hinder them Let all the men on earth lay their hands heads together let all Kings unite their counsells and their forces can they make an Earth-quake a Whirle-wind can they make the thunder to roare can they cause the flashes of lightening to flame out It is not a mortall worm to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindring thereof 2. Gods works are unsearchable and past finding out Job 5. 9. who can dive into the secrets of nature and tell us the true reason of the winde the Earth-quake the Thunder the raine the Snow We cannot dive into the bottom of Gods works nor find them out by any Study or Wisedome 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his works see his goodnesse greatnesse wisdome power in them and so we shall profit much in the knowledge of him The exaltation of God is a terrour to those who will needs be his Enemies and slight and dis-esteem him as the greatest part of men do O how unhappy are they that have so high and so great a person to be their Enemie seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our minds these thoughts how high is God and making them familiar with him O how
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
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
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
for holy men wrote as they were moved by Gods Spirit 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Jeremy 5. Some say that Zachariah being Instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spake it by Zachariah which might be true because it is said in the Text as was spoken by Jeremy not written But sixthly the most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having 2 names which was very usuall among the Jewes as Salomon was called Jedidiah Iehoiacim Jeconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So farre Junius and Doctor Taylor See Mr. Robert Baily on Zach. 3. 1. 2. p. 11. and last large Annotat. The best of the Popish writers cannot deny but that the name Jeremy the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more but that it might be fulfilled which was spoken by the Prophet as both Iansâ—nius and Maldmate in loc doe confesse 1 Chamier distinguisheth of a twofold depravation one of Interpretation herein we excuse not nor defend the Jewes Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their authority The Hebrew Edition then notwithstanding these and such like frivolous objections is sincere and uncorrupt and if any errours crept in through negligence or Ignorance of the Pennien which Copyed out the Bookes yet Bellarimine himselfe granteth they arâ— of no great moment in matters pertaining to saith and manners saith he there is nothing wanting in the integrity of the Scriptures Haud negare ausim temporum injuria descriptorum iucuria errata quadam sphalmata in textum hebraum irrepsisse Amâ—ma Antibarb bibl What reasons can the Jesuites alledge why the Hebrew and the Greeke which kept their integrity 400 yeares together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet loose not their beauty onely but their Chastity also And we marvell that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith it is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the purity of the Greeke Text in the New Testament Ob. They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmerond the Jesuite confesseth serving the Lord and it appeareth in the Syriacke translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should admit the other reading we must not understand the Apostle as if he commanded us to be temporizaers or to apply our selves to the corrupt customes and manners of the times but to keep time in all our actions and doe them in the fittest season as Col. 4. 5. Ephes. 5. 16. Ob. Erasmus the best translator of all the later by the judgement of Beza saith that the Greek sometimes hath superstuities corruptly added to the Text of holy Scripture as Matth. 6. The doxologie for thine is the Kingdome the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Jerome and Augustine doe expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be magnificam illam quidem sanctificam a most high and holy forme of expression sed irrepsisse in contextum quae in vetustissimis aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the university Library of Cambridge that Copy perhaps was corrupted by the Heretickes It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they doe Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had beene taken out of the Book of Chronicles written by the penne of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some Abridgement of the Prophets words 3. That cannot be superstuous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had beene wanting there had wanted a forme of that Prayer which standeth in praise and thanksgiving 4. If to give a substantiall reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alleadge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostome Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospell which Luke hath not Salmeron reproves Cajetan for calling this Multilâ—quium since there is a notable confession of 4 properties of God his Kingdome Power Glory and Eternity I should now shew that neither the translation of the Seventy nor of the vulgar Latine are authenticall but there are two questions of great moment first to be discussed The first is whether any Bookes of the Scripture be lost The second whether the Scripture of the Old Testament was punctata from the beginning To the first question that we may give a right answer we must distinguish of the Bookes of Scripture some were Historicall Ethicall or Physicall others Dogmaticall The former might perish and fall away but not the latter Therefore that common objection of divers Books mentioned in the Old Testament whereof we finde none so
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
descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 1. 7 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written 1. Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and compleat unto every worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We doe not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
holy Scripture in many places as well of the New Testament as the Old 2. The Fathers Doctores scil probati antiquae ecclesiae qui scriptis suis fidem illustrarunt as Voetius speakes For the Fathers Jerome among the Latines and Origen among the Greekes were learned in the Hebrew saith Chamier Jerome was the chiefest among them for skill in the Hebrew Chaldee Greeke Latine tongue and the most diligent searcher of the Jewish affaires he spared no labour cost nor time that he might attaine to skill in that tongue He made use of the Jewes for that purpose and the skilfullest amongst them Whose labour he purchased with a great deale of Money this he often witnesseth of himselfe 5 times saith Morinus he made use of them That one labour of his deserveth eternall praise that he translated the Scripture out of the Hebrew into Latine That was a most laborious worke of Origens in gathering together divers Editions of Scripture 1. The Greeke of Aquila Symmachus the Septuagint and Theodosion into one Volume distinguisht by 4 Columnes called Tetrapla to which he after added 2 more one in Hebrew the other in Greeke Characters and called it his Hexapla at last he joyned two other Editions and then called it Octapla by them one might have compared the severall Greeke Editions together and with the Hebrew Text. It was said of him Vbi benè nemo melius Vbi malè nemo pejus Quod attinet ad Originem mea certè nihil interest quid ille senserit quem scio Theologum fuisse audaciorem quam saniorem Chamierus Salmasius Whitaker Sixtus Senensis and others say Origen was skilfull in the Hebrew He wrote so many Books that Jerome saith Quis nostrum tanta potest legere quanta ille conscripsit Vir tantae fuit eruditionis in genij ut ei parem doctissima Graecia faelicissimâ—rum ingeniorum parens nunquam habuerit Sixtus Senensis Bibliothecae sanctae l. quarto He saith much more there in his commendation Tantum in scripturas divinas habuerit studium ut etiam Haebraeam linguam contra aetatis gentisque suae naturam edisceret Hieronymus de viris illustribus Austen for the Latine Church and Golden-mouth'd Chrysosostome for the Greek Church were most famous He is abridged by Theophylact. A Father so Ancient so learned so godly so skilfull in the Scriptures saith Rainolds of Chrysâ—stome Austen for disputations Jerome for the tongues Gregory for Morals Augustine Vir supra omnes qui ante eum post eum huc usque fuerunt mortales admirabili ingenij acumine praeditus omnibus liberalibus disciplinis instructus Divinis scripturis longè omnium eruditissimus in earum explanatione ultra quam dici queat incomparabili subtilitate sublimis omnes Latinae ecclesiae scriptores scribendi labore lucubrationum multitudine superavit Sixtus Senensis Biblioth Sanct. lib. quarto Subtilissimus Patâ—um Augustinus Dr. Prideaux lectione quarta Gregory Nazianzene for his excellencie in divine knowledge was sirnamed the Divine Irenaeus saith Capellus was almost the ancientest of all the Fathers whose genuine writings are extant He was Polycarpus his Disciple Tertullian was one of the Latine Fathers most Ancient and very neere the Apostles flourishing in the raigne of Severus the Emperour about 200 yeares after Christs Birth and not past one hundred after the death of John the Evangelist Jerome being urged with his authority said De Tertulliano nihil aliud respondâ—o quamecclesiae hominem illum non fuisse In Graecia celebres agnosco Patres Clementem Athanasium Cyrillum Damascenum Montacutius Analect Eccles. exercit 1. Sect. 6. Cyprian the Martyr was of great authority amongst all for his holinesse of life He was so diligent a reader of Tertullian that he intermitted no day but would call to have his Master meaning Tertullian given him Doctor Hall cals Lactantius the Christian Cicero Jerome cals him eloquentiae Tullianae Flievium Epist. ad Paul tom 1. and Mr. Selden de Dis Syris cals him Politissimum Patrum Sententious Tertullian grave Cyprian resolute Hierome * flowing Chrysostome divine Ambrose devout Bernard heavenly Augustine Bish. Hals 4th Decade of Epist. Epist. third One saith he that looks upon the Fathers works would think they did nothing but write he that looks on their devotions would thinke they did nothing but pray he that lookes on their learning would think they did nothing but read Bernard was a worthy man in the corrupt age in which he lived but Bernardus non vidit omnia say the Papists Bernardum non admitto ut pote recentiorem longè post confirmatam Romani Pontificis tyrannidem scribentem ex more errore sui temporis Chamierus de Canone l. 3. c. 3. c. 5. Dandâ— venia bonis illis sanctis patribus qui ignorantia linguarum multae saepe aliena à germana scriptura senserunt pia alioquin attulerunt 3. For Protestant Interpreters Calvin is not onely commended by our own writers but by the very Papists See Watson in his Quodlibets I would content my selfe among the new writers with Mr. Calvin who performeth best of all other that which he of himselfe professeth that a man in reading his expositions reapeth this benefit that for the shortnesse he useth he departeth not farre from the Text it selfe Cartw. letter to Mr. Hildersham Piscator hath done well in his Scholia on all the Bible He follows Junius for the Old Testament and Beza for the New and in his Aphorismes he follows Calvins Institutions Bucer also was an excellent Divine He hath written a twofold Exposition on all the Psalmes one more large and Paraphrasticall the other briefer and ad verbum Francis Junius the very Oracle of Textuall and Scholasticall Divinity as Dr. Hall cals him Epist. 7. Deead 1. Vatablus his Annotations upon the Old Testament and Bezas on the New are commended by Zanchie in his Miscellanies But Arnoldus Boot in his Jndex Autorum before his Animadversiones Sacrae saith Robert Stephens and not Vatablus was the Authour of those Scholia which are in Vatablus his Bible Quid hac phrasi denotetur optimè exposuit D. Beza suis in novum Testamentum nunquam satis laudatis notis Constantin L' Empereur in Dan. c. 2 v. 8. See more of him in Zanchies Epistles Amania Paulus Fagius Drusius Ludovicus Capellus Livelie Cameron Ludoviâ—us de Dieu have beene Great lights and by their skill in the tongues have excellently interpreted Scripture Peter Martyr Lavater Musculus Zanchie Pareus Rollock Rivet are sound Expositors Ex omnibus antiquis recentioribus medullam variarum interpretationum circa eos disceptationem collegit Willetus in hexaplis ad Genesin Exodum Leviticum Danielem Epistolam ad Romanos in libros Samuelis sibi dissimilis est compendio atque alia plane methodo commentatur optandum esset telam illam à Willeto tam faeliciter câ—â—ptam eadem methodo in
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
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
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
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
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
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
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.