holy with him and not one more holy then another Q. Not to stand vpon the old Testament what testimonies are there for the proofe of the God-head of these three persons out of the New ioyntly A. Where the Father from heauen witnesseth of Matth. 28. 19. the Sonne the holy Ghost appearing in the likenes of a Doue And in that we are to bee baptized into the name of the Father the Sonne and the holy Ghost Also where wee are required to pray to the Father to send the holy Ghost and this testimony we haue in hand Q. Hauing shewed the proofes of their God-head ioyntly let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God A. Wee are a Matth. 6. 6. 9. 11. 25. 27. directed to pray to him and hee is said to reueale mysteries and to b Mat. 5. 45. make his sunne to shine on the euill and on the good The Apostle saith c Rom. 1. 7. Grace and peace from God the Father and Christ himselfe saith d Iohn 17. 3. This is life euerlasting to know thee to be the only true God and Iesus Christ whom thou hast sent Q. What proofes are there that the Sonne is God A. That he is called Iehouah and that the essentiall Esay 25. 9. Zach. 2. 10. 11. Prou. 8. 22. Iohn 1. 1. Heb. 1. 10. properties workes and actions of God are giuen to him Q. How proue you that the holy Ghost is God A. For that the Name Properties and actions of Act. 3. 4. Gen. 1. 2. Esay 61. 1. God are giuen to him also as to the Father and the Sonne Q. How are these being three said to be but one A. They are one in Being and Essence but three Persons in subsistence Act. 20. 28. 1. Cor. 12. 4. 5. Deut. 6. 4. Mark 12. 32. 1. Cor. 8. 4. 5. 6. Q. What learne you from this that the Apostle saith That they are three A. That the word Trinity although it be not expressely set downe in the word yet hath it a sufficient ground from thence Q. What learne you from this that they are said to bee three Witnesses A. A Great assurance of the truth of al things that God speaketh whether they be promises or threats seeing all is confirmed by three witnesses against whom no exception lieth Q. What doe they witnesse A. That God hath giuen eternall life vnto vs and that this life is in that his Sonne And thus much of the first part of Diuinity which is of the Nature of God It followeth to speake of his kingdome which is the second Part. CHAP. 5. Of the Kingdome of God and specially of his Decree The Kingdome of God hath two parts his Decree whereof Predestination consisting of Election Reprobation Execution thereof Chap. 6. PSAL. 99. vers 1. 2. 3. 4. 1. The Lord raigneth let the people tremble hee sitteth betweene the Cherubims let the earth be moued 2. The Lord is great in Zion and hee is high aboue all the people 3. Let them praise thy great and terrible Name for it is holy 4. The Kings strength also loueth iudgement thou doest establish equitie thou executest iudgement and righteousnesse in Iacob Q. VVHat learne you from these words the Lord reigneth A. That God alone hath and exerciseth soueraigne and absolute empire ouer all and that hee admitteth no fellow-gouernour with him Q. What is the Kingdome of God A. It is an eternall kingdome appointed and ruled Esay 9. 7. Dan. 3. 33. Esay 40. 13. Rom. 11. 34. 35. 36. Ephes 1. 11. Esay 44 24. 45. 7. 48. 11. Eph. 1. 12. 14. Psal 97. 5. Prou. 16. 4. Rom. 11. 36. by the counsell of his owne will Q. Wherewith doth he raigne and rule A. Principally by his owne powerful Spirit which none can resist Q. What end doth hee propound vnto himselfe in his Kingdome A. His owne glory Q. What is that about which his Kingdome is occupied A. All things visible and inuisible Q. When shall it end A. Neuer either in this world or in the world to Psal 145. 13. come Q. What manner of Kingdome is it A. A righteous Kingdome Q. What instruction learne you from this that God Psal 45. 7. 97. 2. raigneth as is aforesaid A. First that therefore all Nations and sorts of men tremble and stand in greatest awe of him for that he alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought we to tremble vnder the powerfull Kingdome of God who hath more power ouer the greatest Monarches then they haue ouer their basest subiects Q. This trembling doth it stand only in feare A. No but in Reuerence also that that which we Psal 2. comprehend not in this kingdome with our reason we reuerence and adore Q. What learne you thereby further A. That we subiect our selues to his Kingdome erected amongst vs that we presume to know nothing concerning the same but that hee teacheth vs to will nothing but what hee commandeth or alloweth to loue hate feare and affect nothing but as hee requireth Q. What other fruites are there of his Kingdome A. That he ought to be magnified because hee is great and fearfull and yet holy and holinesse it selfe vers 3. Q. What comfort learn you from this that God reigneth A. First that when we are wronged and oppressed by tyrannie of men wee may haue our recourse to the iust and righteous Iudgement of God which is the Ecclesiast 5. 7. 3. 16. 17. righteous Iudge of the world and that it is not in the power of any tyrant to keepe vs from him Secondly that although all the world roare and Psal 93. 10. 11. 97. 1. fret yet we should not feare because the Lord is greater and more powerfull then they all Q. What learne you of that the Prophet saith He is high aboue all people A. That which himselfe teacheth vers 5. that wee extoll him with praises Psal 145. 12. Q. What are the parts of his Kingdome A. Two 1. His decree 2. The execution of his decree ver 4. Q. What is Gods decree A. It is an action of his most perfect will whereby Ephes 1. 11. from all eternity hee hath freely determined of all things that euer haue been are or shall be which maketh the thing he decreeth perfectly good Q. Seeing his Decree is defined by his will what must we consider therein A. We must not subiect it to our shallow and base Rom. 11. 33. 34. capacity to measure it by our reason considering that the wil of God from whence the Decree commeth is vnsearchable Q. What gather you from that fourth verse A. That hee hath not onely decreed the things Act. 27. 20. 21. 22. 23. 24. 25. 26. 27. 31. 32. 34. 44. themselues but also their circumstances of place and time so
32. Not according to the couenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall bee the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 34. And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and I will remember their sinne no more Q. THus much of the Couenant of Workes called the Law the Couenant of Grace followeth What doth this Scripture call it A. A new Couenant Q. Why is it called a new Couenant A. Because it succeedeth the former Couenant Heb. 8. 13. and was made vpon the breach thereof Q. Doth then the making of this Couenant disable the former A. Yea for the latter Couenant had not been Heb. 8 7. Rom. 3. 23. Galath 3. 21. made if the former had not bin broken so become insufficient And therefore they are conuinced of impiety by the very making of this couenant who seeke Iustification by the old Couenant Q. What is this new Couenant A. A free contract or Couenant betweene God Act. 16. 30. 31. Iohn 3. 16. 17. 18. and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus Q. When did this Couenant begin A. Immediately after the Fall Gen. 3. 15. Q. What is specially to be considered in this Couenant A. First the parts and sorts thereof secondly the ground and foundation Q. What are the parts thereof A. The mutuall acts betweene God and a sinner Q. What is the act on Gods part A. A free offer of saluation vnto a sinner vpon this Iohn 3. 14. Act. 10. 43. condition that he will beleeue in Christ Q. What is the act on the sinners part A. An acceptance of this offer by submitting to the condition Q. What followeth hereupon A. That hee will be their God who are vnder this Exod. 3. 15. Couenant and will be surnamed by them and therefore in the third of Exodus a Heb. 11. 16. and else where he is called the God of our Fathers which noteth the singular priuiledge and glory of Gods people in that hee is content to be surnamed by them otherwise the proper name of God would bee fearfull vnto vs without the addition of some such Sur-name Q. Of how many sorts is this Couenant A. In substance it is but one but in regard of circumstance it is two the Old Testament and the New Q. What is the Old Testament A. It is the couenant of God a Heb. 8. 4. 5. which vnder types figures and shadowes did set forth Christ before his comming in the flesh and by vertue whereof life euerlasting was giuen by faith in Christ that was to come Q. What is the new Testament A. It is the couenant of God which since the comming of Christ in the flesh hath abolished those shadowes giueth life euerlasting by faith in Christ that is come by meanes whereof it is in a speciall respect called the Gospell Coloss 2. 16. 17. 20. Hebr. 9. 1. 2. 3. c. CHAP. 28. Of Christs person In Christ is to be considered his Person Consisting of two natures Diuine Humane Conioyned in one person Office Chap. 29. IOHN chap. 1. vers 14. And the Word was made flesh and dwelt among vs and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth Q. THus much of the parts and sorts of the Couenant of Grace what is the ground and foundation thereof A. Christ Iesus aforesaid Ioh. 3. 14. Act. 10. 43. Q. Who is Christ Iesus A. The a Luk. 2. 11. 1. Tim. 2. 5. eternall Sonne of God the second person in the Trinitie that b Joh. 1. 45. 8. 56. Messias whom the Fathers vnder the Law expected and the Prophets foretold of Q. What are we more particularly to consider in him A. First his Person secondly his Office Q. What is to be considered in the Person of Christ A. The diuersitie of natures and vnion of them Q. What are the natures of Christ A. Two his Diuine and Humane Q. What haue you learned concerning the Diuine nature of Christ A. That he is the onely begotten and naturall Son Iohn 3. 16. 18. 1. 1. Heb. 1. 3. Coloss 1. 15. of God his Word Character and Image God co-essentiall and Coequall with the Father and the holy Ghost Ioh. 10. 30. Rom. 9. 5. 1. Ioh. 5. 20. Q. What is the Humane nature of Christ A. That nature by which he is also true man Q. Is Christ Iesus true man also A. a Gen. 3. 15. 1. Tim. 2. 5. Yea in all things b 1. Ioh. 2. 1. Matth. 1. 18. 20. sinne onely excepted Q. How did he become man A. Hee was conceiued by the holy Ghost in the wombe of the Virgin Mary and was afterward borne and brought forth into the world after the manner of other men Q. Did he not passe through the Virgin Mary without taking any thing of her substance A. No for hee is called the seed of the woman Gen. 3. 15. He is said to be made of the seed of Dauid according to the flesh Rom. 1. 3. To bee made of a woman Galath 4. 4. To be a plant that sprang out of the root of Iesse Esa 11. 1. 10. Q. How is he said to be conceiued by the holy Ghost A. Because the holy Ghost by his incomprehensible Mat. 1. 18. 20. power wrought his conception supernaturally Q. Is he then the Sonne of God in respect of his Humane nature A. No for first the Apostle saith Hee is without Father and without mother that is without father as hee Heb. 7. 3. is man without mother as God Secondly then there should be in the person of Christ two sonnes one of the Father another of the holy Ghost Q. But is he not therefore called the Sonne of the highest Luk. 1. 32. because he was conceiued by the holy Ghost A. No but onely because hee that was so conceiued was the naturall sonne of God Q. Doth the humane nature of Christ consist of a reasonable soule as well as a body or was the God-head in stead of the soule vnto him A. It consisteth also of a reasonable soule as appeareth by that which he said My soule is heauie to the very Mat. 26. 38. death And our soules should haue perished euerlastingly except our Sauiour Christ had had a soule and had suffered in soule Q. Thus much of the two natures
astonishment And specially in beholding euen with their bodily eyes the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels Iohn 17. 24. 1. John 3. 2. Reuel 22. 4. we shall delight in as also the Father and holy Ghost with the eyes of their soules Q. Hitherto of the happinesse and good without them What is that which is in themselues A. In their bodies and then in their soules Q. How shall they be in their bodies A. They shall be made conformable vnto the glorious body of our Sauiour Christ whose glory hath Philip. 3. 21. been told before And therfore they are said that they shall shine as the Sunne So that Absaloms beautifull Mat. 13. 43. 2. Sam. 14. 25. bodie which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beautie and comelinesse that shall be in the bodies of the Saints Q. How in their soules A. Their knowledge shall be perfect for wee shall 1. Cor. 13. 10. 12. know as we are knowne Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe and as knowledge of a plaine speech from that which is a riddle And as the knowledge is perfect so the vnderstanding and memorie Q. How further A. Their holinesse shall be perfect and also their loue 1. Cor. 13. 12. Q. What is the measure and quantity of this good which all the elect shall enioy A. It is vnspeakably great such as neither eye hath seene eare hath heard not hath entred into the minde Esay 64. 4. 1. Cor. 2. 9. Reuel 2. 17. of any and which none but God knoweth and hee which doth enioy them Q. Hitherto of the felicity common to all VVhat is that which is speciall A. It is described in the third verse where hee saith Dan. 12. 3. that those that haue taught many and iustified many or as the Apostle speaketh saued many that is haue 1. Tim. 4. 16. been the Lords good instruments to saue many shall shine as the firmament and as the principall starres be preferred before those whom they haue taught for if the skill of interpreting a matter do lighten and Eccles 8. 1. cause the face to shine in this life it will much more cause it to shine in the life to come Q. Shall all teachers haue one glory A. No for as here it is said that the Ministers shall 1. Cor. 3. 8. excell others so it is elsewhere declared that one Teacher shall haue greater glory then another as hee that planteth and layeth the ground-worke more then hee that watereth and buildeth vpon it Q. But amongst those that are no Ministers shall not there be difference of glory A. Yes as the Martyrs shall bee preferred before the rest for euery one shall not bee a pillar in the Reuel 3. 12. Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall Luk. 19. 17. 18. receiue his reward more or lesse Q. But it seemeth this doctrine should argue some want in those that haue lesse A. None at all for all shall bee full of glory although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot bee as beautifull as the hand although it haue not so much beauty in it as the hand which would be no grace in the body Q. But this doctrine seemeth necessarily to draw merit with it A. Net so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater glory in the life to come vpon one more then another is not to be esteemed to doe it for merit but that which hee doth is onely of meere and free grace in Iesus Christ in and through whose merits hee bestoweth vpon his elect the degrees of blessednesse aforesaid as it hath been formerly taught vnto vs Wherefore to him alone and to his meere mercy bee giuen all the praise and glory for euer Amen FINIS THE DOCTRINE OF CHRISTIAN RELIGION CONTRACTED into a short Catechisme by the Author himselfe Question WHat is Catechising A. It is a Heb. 5. 12. 13. 14. 6. 1. 2. an Instruction especially of the ignorant in the grounds of Religion Q. What are the parts of a Catechisme A. They b Act. 8. 12. 28. 23. are either of GOD or of his kingdome Q. What is God A. God is an c Exod. 3. 14. Iohn 8. 58. essence that hath his being from himselfe Q. What doe you consider in God A. First his attributes secondly the persons that are in God Q. What is an attribute of God A. Whatsoeuer is attributed and giuen vnto God d 1. Pet. 3. 12. 1. Ioh. 4. 16. Psal 145. in the Scriptures according to the diuers manner of his working Q. What is a person in God A. It is Ioh. 15. 1. 14. 16. a distinct subsistence f Iohn 14. 9. 17. 21. Coloss 2. 9. hauing the whole God head in iâ— Q. How many persons are there A. g Mat. 28. 19. 1. John 5. 7. Three the Sonne Holy Ghost Q. What is the Father A. The first person in h Psal 2. 7. John 14. 1. Heb. 1. 3. God that of himselfe eternally hath begotten his onely Sonne Q. What is the Sonne A. The second Person in i As before by relation Prou. 8. God that is eternally begotten of the substance of his Father Q. What is the holy Ghost A. He is the third person in a Iohn 14. 26. Rom. 8. 9. God proceeding eternally from the Father and the Sonne Q. These three being euery one the true and euer liuing God are they any more then one God A. b Deut. 6. 4. 1. John 5 7. 1. Cor. 8. 5. 6. No. Q. Hitherto of God what is the kingdome of God A. A c Esay 97. Dan. 2. 44. 3. 33. Luk. 1. 33. kingdom appointed and ruled by the counsell d Rom. 11. 34. Psal 11. 5. 3. of his owne will Q. What are the parts of his kingdome A. e 1. Cor. 2. 16. Ephes 1. 11. Psal 90. 4. Act. 4. 28. His decree and the execution thereof Q. What is his decree A. It is his most perfect f Psal 99. 4. Ephes 1. 11. will concerning euery thing which also maketh it most perfectly good Q. What decree of God is that which is especially to bee
A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euil seeing he hath power to destroy Q. What is Gods Goodnesse A. It is an Attribute of God whereby is noted Mark 10. 18. Iam. 1. 17. that hee is infinitely good in and of himselfe and consequently that he is the Chiefest Good Q. Is nothing then good but God A. Nothing of it selfe howbeit all creatures haue their being and many good things which are not of themselues but from God Q. What learne you hereby A. That hee is the fountaine from which all goodnesse doth streame and that whatsoeuer hee doth is good yea perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and seeing God is good to vs we ought to be good one towards another Q. What is his Iustice A. It is an Attribute whereby is noted that God Psal 119. 137. 145. 17. is iust in himselfe and of himselfe and exerciseth iustice towards all creatures Q. VVhat is the rule of this Iustice A. His will for because he willeth it therefore Ephes 1. 11. Psal 115. 3. Matth. 20. 15. it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God Q. VVhat learne you from hence A. Not to call into question or to murmure and repine at or to refuse to doe any thing that hee willeth seeing that cannot but be most iust equall which proceedeth frō his will how hard vnreasonable soeuer it may seeme to our naturall dispositiō Q. VVhat is the Graciousnesse of God A. It is an Attribute whereby hee is of himselfe Exod. 34. 6. Ioel 2. 13. most gracious and amiable Q. Is he onely Gracious A. Onely in and of himselfe for whatsoeuer else is gracious and amiable it is so from him Q. VVhat learne you from this A. That wee ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnesse and amiablenesse Q. VVhat is his Loue A. It is an Attribute of God whereby is noted that he loueth himselfe aboue all others for himselfe Q. VVhat learne you from hence A. That we should loue him dearly and all other things for him Q. Seeing his Mercy followeth of his Loue what is his Mercy A. It is an Attribute of God whereby he is ready Iudg. 2. 18. 10. 16. meerely of himselfe to helpe them that be in misery Q. VVhat learne you from hence A. In all our miseries and distresses to seeke vnto him who is infinite in Mercy and Compassion and able to helpe vs and therefore will assuredly doe it Q. VVhat is his Holinesse A. It is an Attribute generally noting the Vertues Exod. 15. 11. Psal 145. 17. of God as his Truth Iustice Mercy c. Q. VVhat learne you from hence A. First that as euery one commeth nearer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our hearts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions concerning God which rise in our hearts seeing that in him that is Holinesse it selfe there can be no iniquitie Q. You haue shewed me the first Attributes of God now tell me what Attributes arise from thence A. Two Perfection and Happinesse Q. VVhat is Perfection A. Perfection is an Attribute of God wherby whatsoeuer is in God is perfect Q. VVhat learne you from hence A. That he is to seeke his owne glory and not the glory of any in al that he willeth or willeth not Prou. 16. 4. Rom. 11. 36. doth or leaueth vndone whence they are confuted who thinke that God is moued to will or nill things in respect of the creatures as men who seeing a miserable man are moued to pitie whereas God of himselfe and in himselfe is moued to saue It is to be vnderstood of reprobation not of condemnation or reiect to receiue some and to cast away others Whence also is to be noted that all which hee doth is perfect howsoeuer he deale with vs. Q. Hitherto of the Perfection of God what of his Felicity A. It is the Attribute of God whereby hee hath all fulnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him blessed and happie Q. VVhat learne you hence A. To expect and looke for happinesse onely in our vnion with him and fruition of him and not in any thing else whatsoeuer CHAP. 4. Of the Trinitie The Trinity is the Father Sonne Holy Ghost 1. IOH. 5. vers 7. For there are three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one Q. THE Essence and Attributes of God being already spoken of what remaineth to be spoken of touching God A. The Trinitie of the Persons subsisting in the vnitie of the God-head which is a mysterie in it selfe most incomprehensible Q. VVhat is a Person A. It is a distinct subsistence hauing the whole Iohn 11. 22. 14. 16. God-head in it Q. How is it distinguished A. Into the Father and of the Father Iohn 14. 9. Coloss 2. 3. 9. Q. VVhat is the Father A. He is the first Person in the Trinitie who hath Iohn 20. 17. by communication of his Essence eternally begotten his only beloued Sonne of himselfe Q. VVhat is of the Father A. The Sonne and Holy Ghost Q. VVhat is the Sonne A. The Person begotten by the Father who is also called the Word John 1. 1. Q. VVhy is the Sonne and second person called the VVord A. First because hee is so often spoken of and promised in the Scriptures and is in a manner the whole subiect of the Scriptures Secondly because as man doth make knowne his will to man by word so doth God make knowne his will to man onely in and by his Sonne Q. VVhat is the holy Ghost A. The Person proceeding from the Father and the Sonne Q. VVhy is the third person called the holy Spirit more then the Father and the Sonne which are Spirits as well as he and infinitely holy as he A. Because he is as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Q. VVhy is he called Holy rather then the Father and the Sonne A. Because hee sanctifieth and maketh holy the children of God Q. Why doth not the Father and the Sonne sanctifie also A. Yea verily but they doe it by him mediately and he from them immediately and therfore he hath the title of Holy peculiarly attributed vnto him otherwise the Father and the Sonne are equally
as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
borne of the seed of man Seuenthly of Nestorius who taught that as there was two natures in Christ so also there was two persons Eighthly of Eutiches that held that the humane nature after the vnion with the Diuine did partake of the properties of the Diuine Neare vnto which is the errour of the Vbiquitaries which attribute to the humanitie of Christ certaine essentiall properties of the Diuinitie viz. presence in all places c. CHAP. 29. Of the Office of Christ The Office of Christ is his mediatorship wherin is to be considered First That hee is the onely Mediatour Secōdly His Calling thereunto Faithfull discharge therof The parts thereof 1. TIM chap. 2. vers 5. For there is one God and one Mediator betweene God and men the man Christ Iesus Q. HItherto of the Person of our Sauiour Christ What is his office A. To be the onely Mediator betweene God and a sinner for the pardon of his sinne and life euerlasting 1. Tim. 2. 5. Q. Could not this be effected without Mediation A. No verily Q. Is Christ Iesus the onely Mediator betweene God and a sinner A. Yea verily as appeareth expressely by the text Q. How pooue you it otherwise A. First there is but one God and therefore but one Mediator as the text also affirmeth Secondly he onely is fit to be Mediator that partaketh of both their natures that are to bee reconciled and consequently hee onely that is both God and man Thirdly this was shadowed by the types of Moses who alone was in the mountaine and of Aaron or the high Priest who onely might enter in the holy of Holies Exod. 24. 2. Leuit. 16. 17. Heb. 9. 7. Fourthly this is set forth by diuers similitudes as where he saith a Ioh. 10. 9. 10. I am the way I am the doore Also hee is the b Gen. 28. 12. ladder whereby the Angels ascend and descend Fifthly hee onely c Heb. 7. 25. 9. 14. 1. Sam. 2. 25. is able to effect their saluation fully a that come vnto him Q. Then no man that is a man onely can bee Mediator betweene God and man Q. No verily for as Ely saith If one man sin against another the Iudge shall iudge him but if a man sin against the Lord who shall entreat for him viz. when one man shall offend against another the matter may be accorded by Iudges which are but men but if a man offend against God there is no meere man can make his peace Q. Is Christ then Mediator in respect of both natures A. Yea in respect of both ioyntly first because though he consist of two distinct natures Diuine and Humane yet hee is God and man onely in one and the same person Secondly because he that is our Mediator is a priest after the order of Melchizedeck without father and without mother which could not bee said if he were Mediator either in respect of his Diuine nature alone or of his Humane Thirdly seeing hee is by his office to reconcile God to man and man to God both natures ioyntly are necessarie to this worke hee hauing by that meanes affinity to both Fourthly the workes of his Mediation being of such an infinite price and value as they are with God they must needs bee the workes both of God and man Fifthly none could satisfie God for the sins of men but God and none ought to satisfie for them but man Therefore Christ that hath by his Mediation effected this being both God and man in one person is in and according vnto both those natures conioyned a Mediator betweene God and man Q. VVas hee not then a Mediator before hee became man A. Yes for though at the first hee had not actually taken our nature vpon him yet with God things to come being as if they were present or past he was in Heb. 13. 8. 1. Pet. 1. 20. Apoc. 13. 8. the eye and knowledge of God and in his acceptance as if hee had been from the beginning both God and man actually Hence hee is said to be a Lambe slaine from the beginning of the world Q. Wherein consists the office of his mediation A. In the performance of those workes whereby Rom. 8. 33. 34. 5. 1. 10. God is reconciled to sinners Whereupon dependeth the whole merit of their saluation Q. What are we more specially to consider in the mediation of Christ A. First his calling thereunto and his faithfull discharge thereof Secondly the parts Q. Who called him vnto this office A. a Esay 42. 1. 6. Heb. 5. 4. 5. 6. God Q. What learne you from hence A. Matter of great comfort vnto vs in that hee thrust not himselfe into this office but entred vpon the same by the will and appointment of God wherby wee may bee the more assured of the good will of God to saue vs seeing his Sonne hath performed nothing herein but what hee did being called thereunto by him and therefore he will certainly accept of all that hee hath done for vs as that which himselfe hath ordained Q. How did God call him thereunto A. By annointing him with an especiall oyntment By meanes whereof he is called * Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoynt CHRIST which signifieth one annointed Which was a a 1. Sam. 24. 7. 2. Sam. 1. 14. Psal 105. 15. name also common to them that were types of any part of his Mediator-ship who also were annointed though not with the same oyntment Q. What was the oyntment wherewith hee was annointed A. The Spirit of God which was powred vpon Psal 45. 7. 8. Esay 61. 1. him without measure Q. VVherein consists his faithfull discharge of his calling A. In this that hee hath left nothing vndone that may be effectuall for our reconciliation with God in which respect he is compared with Moses who is said Heb 3. to be faithfull in all the house of God CHAP. 30. Of the parts of Christs mediation and in speciall of his Propheticall office The parts of Christs Mediation are First his Propheticall office Priesthood Chap. 29. Secondly his Kingdome HEBR. chap. 3. vers 7. 8. 9. 10. 11. 12. 13. 7. Wherefore as the holy Ghost saith Today if ye will heare his voice 8. Harden not your hearts as in the prouocation in the day of tentation in the wildernesse 9. When your fathers tempted mee proued mee and saw my workes fortie yeeres 10. Wherfore I was griened with that generation and said They doe alway erre in their hearts they haue not knowne my waies 11. So I sware in my wrath they shall not enter into my rest 12. Take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne Q. HOw many parts are there of his Mediation A. Two first his Propheticall office and his
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost
giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him 3. And this is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Q. WHat principall matter doe you learne out of this Scripture Answ I learne what is the chiefest most necessary knowledge Q. What knowledge is that A. The Christian Religion heere called the Knowledge of God and in the Schooles commonly called Theologie or Diuinitie Q. What is the Christian Religion A. A holy doctrine concerning God reuealed and taught by Christ shewing the principal meanes to glorifie God and thereby to come to life euerlasting and true Blessednesse Q. What are the parts of this doctrine concerning God A. They are two the first treateth of the Nature of God the other of his Kingdome Q. What is the Nature of God A. An absolutenesse of perfection infinitely excelling all other things Consisting in vnity of Essence and Trinity of Persons Q. Is there then but one God A. No verily but one only true God As sufficiently Exod. 20. 2. Deut. 5. 4. Psal 18. 32. 1. Cor. 8. 4. 5. appeareth by the third verse of this Scripture This is life eternall that they might know thee the onely true God And wheras this title is giuen to more then to one it is either abusiuely to Idols or false gods which are no gods or tropically and by a grace of speech to Magistrates who are the speciall deputies and Lief-tenants of God here vpon earth Q. What are we more specially to consider concerning the Nature of this one only true God A. His Essence and Attributes CHAP. 2. Of the Essence of God Herein consider his Name Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. Deriuatiue IAH IEHOVAH Speciall Essence expressed by that name EXOD. Chap. 3. vers 13. 14. 15. 13. And Moses said vnto God Behold when I come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you and they shall say to me what is his Name what shall I say vnto them 14. And God said vnto Moses I AM THAT I AM and he said thus shalt thou say vnto the children of Israel I AM hath sent me vnto you 15. And God said more ouer vnto Moses Thus shalt thou say vnto the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my Name for euer and this is my memoriall vnto all generations Q. VVHat learne you out of this Scripture principally A. I learne in the first place two generall duties which are to be obserued in the question of Moses vers 13. One that we be carefull to be instructed in all things concerning our calling thereby to be able to answere al doubts that may be moued the other that being desirous to learne any thing concerning God we enquire it of God himselfe And because now hee vseth not to speake but in the Scriptures 2. Cor. 5. 20. Hos 12. 10. and by his Ministers interpretors of the Scriptures we must haue our recourse vnto them Q. What learne you else A. I learne more specially what the proper name of God is Q. What is that A. I am that I am or as the Hebrew soundeth I will bee that I will bee sauing that the Hebrewes vse the future time for the present as that which noteth a continuance Q. What is meant by these words A. Hereby is set forth the manner of the Being and Essence of God farre otherwise then is vsuall in the proper names of men which declare either nothing or very little of their nature and being Q. Is there nothing of God to be knowne besides that which is signified by this Name A. Nothing as touching the speciall manner of his Being falling vnder our weake and shallow capacity Q. What Names of God in the Scripture are deriued from these words A. Two the name Iehouah and the name Iah both which being drawne from the description of God doe set forth the manner of his Essence and Being Q. Can you from hence define what God is A. Hee must haue the Art and Logicke of God himselfe that can giue a perfect definition of God but he may in such sort be described as hee may bee discerned from all false gods and all creatures whatsoeuer Q. What is that description A. God is a Spirit which hath his being of himselfe Q. What meane you by that addition of himselfe A. It hath a secret opposition to all creatures which hath a being but not of themselues wheras God alone is hee in whom wee liue and moue and Act. 17. 28. haue our being which proueth that hee alone hath his Being of himselfe and therefore all other things haue no being in comparison whence the Prophet saith that all nations before him are nothing Esa 40. 17. yea to him lesse then nothing and if men be nothing for whom the whole world was made how much more are all other creatures in heauen and earth nothing before him and to him lesse then nothing Hitherto of the Essence of God it followeth to treate of his Properties and Attributes CHAP. 3. Of the Attributes and Properties of God The Properties or Attributes of God are either First and they Principall as Simplenesse Infinitenesse in Quantity as Immensity c. Quality as Time Secondarie Life Knowledge Will. Power Goodnesse Iustice Graciousnesse Loue. Mercy Holinesse Arising from the first Perfection Happinesse PSAL. 145. 1. I will extoll thee my God O King and I will blesse thy Name for euer and euer 2. Euery day will I blesse thee and I will praise thy Name for euer and euer 3. Great is the Lord and greatly to bee praised and his greatnesse is vnsearchable 4. One generation shall praise thy workes to another and shall declare thy mighty acts 5. I will speake of the glorious honour of thy maiesty and of thy wondrous workes 6. And men shall speake of the might of thy terrible acts and I will declare thy greatnesse 7. They shall abundantly vtter the memory of thy great goodnesse and shall sing of thy righteousnesse 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are ouer all his workes 10. All thy workes shall praise thee O Lord and thy Saints shall blesse thee 11. They shall speake of the glory of thy kingdome and talke of thy power 12. To make knowne to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome 13. Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations 14. The Lord vpholdeth all that fall and raiseth vp all those that be bowed downe 15. The eyes of all waite vpon thee and thou giuest them their meate in due season 16 Thou openest thine hand