proportioned in the outward Elements and inward Graces Q. How doe the outward Elements teach the outward man A. Either in themselues or their vses Q. How in themselues A. Both for substance and qualitie Q. How for substance A. As the bread is the staffe of life and as the wine glads the heart of man Q. How in their qualities A. As they are common and sensible sensible to the eye and cares feeling smelling tasting Q. How in their vse A. Either as they are handled by the minister or by the receiuers Q. How by the Minister A. First in setting them apart Secondly in blessing of them Thirdly in breaking of the bread powring forth of the wine Fourthly in deliuering them to the Communicants Q. How by the receiuers A. First by taking the bread and drinking the wine Secondly by digesting of them first in the stomacke then in the liuer lastly in euery part whereby they are made powerfull to humane duties Q. How doth all this teach the inward man in respect of grace A. In proportioning them to Christ both in himselfe and in his vse Q. How in himselfe A. Both in his nature and qualitie Q. How in his nature A. As his body is the bread of life whereof whosoeuer tasteth shall neuer hunger and his bloud is drinke indeede that for euer makes glad the heart and soule Q. How in the qualitie A. As his bodie and bloud were common with ours in all things sinne onely excepted and that he is made sensible both to the eare bored by the Spirit the eye anointed with eye-salue and to the feeling of the sanctified affection also to the smelling of ioy and tasting of the hungry soule Q. How in the vse A. Either as he is appointed of the Father or receiued of vs. Q. How of God A. First as he is called to this worke Secondly indued with grace Thirdly as his body is crucified for vs and his bloud powred out for the washing of our wounds Fourthly as he is deliuered and giuen to euery beleeuer Q. How receiued of vs A. First he is taken by the hand of faith and his bodie is fed on by meditation and his bloud spiritually drunken to wash our soules then he is digested first in the vnderstanding and then in the will and affections and lastly distributed to euery facultie both of body and soule by which wee are made able to euery good word and worke which is the happy life of euery Christian * ⎠* ERRATA Some faults escaped in Printing which I intreat thee courteous Reader to correct the materiall ones are these following PAge 2. line 33. weakened for wakened p. 6. l. 1. our for the pa. 7. l. 3. at for as p. 22. l. 8. our conuersion for our conuersation p. 43. l. 7. to it selfe for in themselues p. 64.7 most excellent for the most excellent p. 73. l. 36 deadly for dead p. 149. l. 32. as diaptron for as a diaptron p. 153. l. 34. flie for shie p. 189. l. 16. found for sound p. 200 l. 33. art for act p 223. l 3 take out othor p. 232. l. 3. require for acquire p. 256. l. 32. fit for vnfit p. 263. l. 2.9 embatement for embasement l. 34 rigorous for vigorous p. 262 13. receiued for reviewed p. 266. l. 12. authenticall Ierome for authenticall Ierome p. 268. l. 5. babes for bagges p. 292. l. 24. ouercome for ouercome it A MODELL OF DIVINITIE CATECHISTIcally Composed CHAPTER 1. Of Religion Question IS there any thing that is called Religion Answere Rom. 2.14 The Gentiles which haue not the Law doe by nature the things contained in the Law they hauing not the Law are a law vnto themselues which shew the effect of it written in their hearts their Conscience also bearing witnesse and their thoughts accusing one another or excusing Let Pilate heare of a God and he will feare Ioh. 19.18 Felix of judgement and hee will tremble Act. 24.26 So powerfull is conscience to put backe the swellings of the proudest Iorden Iosh 3.19 And dare boldly tell euery man as that stout and resolute Tragedian told proud Pompey the time shall come wherein thou shalt fetch many a deepe and deadly sigh and sorrow desperately because thou sorrowedst no sooner It is the demand of Nature it selfe What shall we doe to haue eternall life and because Natures meanes are not able to resist the force and feare of death no people so sauage which hath not thought vpon some supernaturall helpe though ignorance haue cast them vpon superstition c. Oh that the miserable estate of others which wander in darkenesse and wote not whither they goe could giue vs vnderstanding hearts worthily to esteeme the riches of the mercy of God toward vs before whose eyes the doores of the kingdome of heauen are set wide open Should we offer violence vnto it it offereth violence vnto vs and we gather strength to withstand it It is the fault of corrupt nature and not the least that as she hath dimme eyes so they are for the most part euen in the best things exceedingly misplaced She lookes still either forward to the obiect she desireth or downeward to the meanes she vseth neuer turning her eyes either backward to see what she is or hath beene or vpward to view the true cause of her good Alas What a little sparke and poore peece of Adams old ingenuitie is left aliue in vs like one of Iobs messengers to beare witnes of our great losse and what diuine light is extinguished in vs It can bring vs to the obiect of our confusion vnable to shew vs the least glimpse of the obiect of our consolation O foolish reason how sharpe art thou to see thy mischiefe and yet how blunt how blind art thou to foresee it O poore remnant of pictie onely so much goodnesse left as to make vs languish in our owne euill How are we weakened how are we weakened by these relicks of right reason not to see our misery that wee may implore Gods mercy but despairing in both as if wee were banished from our right wits cast our selues more violently into the iawes of the Prince of hell O curst accursed wits that for ease teach the poore sinner either to drinke downe his damnation with a greedie swallow or else through horror to chocke himselfe with his owne morsels Conscience is not alwaies lowd and clamorous neither are the deadliest enemies euer vp in armes against vs yet with still murmurings and secret twitches it bewryes his mis-likes and for want of true peace euermore workes priuie and hidden vnquietnes in the heart There is a lamentable and odious disease called Ileos or misercre mei Deus Nature in expelling superfluities contracts and gathers it selfe from aboue downeward but being often and againe hindred by inflamation opilation and exulceration the fibres doe from below gather themselues vpwardes against nature and by a peristaltick motion sends backe with violence the excrements by the mouth So
body hangs on the Crosse the soule is yeelded the God-head is eviternally vnited to them both And if Christ be God and by his subsisting working come so neare vs what should dissolue the eternall bonds of our heauenly coniunction with him or the daily influences of grace from him Here are the apples and flagons of holy consolation and it is good for the Spouse to be walking into the Gardens and eating of these fruits Wee cannot hope to be so neare to our God as Christ was vnited personally yet need wee not feare that God should seeme more absent from vs then hee did from his owne sonne Hee was still one with both body and soule when they were devided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will hee bee to our soules when they are at worst He is ours and we are his if our hold seeme loosened his is not when temptations will not let vs see him he sees vs and possesseth vs onely beleeue him against sense aboue hope and though he kill vs yet let vs trust in him Shiloach refresheth Ierusalem Iordan Naaman better then Abanah and Pharphar Cherith dried vp while Eliah dranke of it Iacobs well was stopped vp but this well of liuing water no drought can diminish nor Philistimes stop vp Q. What followes yet in the fift place A. That the three persons are coessentiall as hauing the same essence together and that not devided or by parts but as if I may so speake with reverence three partners in a Ship haue not each a peece of it but wholly and together Father and sonne are often two distinct men haue a common humanitie devided by parts betweene them but here the persons distinguished by relation are vndevided in essence And the reason is because the father cannot beget one lesse then himselfe and therefore he being infinite his sonne must likewise be infinite And that which is infinite admits of no division or distribution Now the three persons being co essentiall are likewise co-equall and co-eternall Ioh. 5.18 Phil. 2.6 1. Ioh. 5.7 He that walketh in the Sunne for pleasure may bee tainted with the heate thereof before he retire so they that are drawne by delight into these cogitations may thereby take the touch of a more deepe impression Papists as I haue read hauing little knowledge of our Ladies countenance fauour haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots so many whose skill is very slender in this mystery out of their owne devotion haue broached many strange conceits of the Trinitie and left them as Oracles for their followers But wee study to expresse these things as neere as wee can with truth of matter and sobriety of speech for truth findeth more easie entrance when it commeth armed with his owne force and adorned with the furniture of words that may best beseeme it Q. What obserue you in the last place from the definition A. That they are one in another and with another mutually delighting and glorifying each other Pro. 8.22.30 Ioh. 1.1.2 and 5.20 and 10.38 and 13.31.32 and 14.10 and 17.5 The Sonne is a delight to the Father in the worke of our Redemption Math. 12.18 and the Spirit a ioy to them both in the worke of our sanctification Pro. 8.30.31 If the sonne had not beene the fathers dayly delight he had never reioyced in the habitable part of the earth nor had his delights with the sonnes of men Behold oh man that standest in the wayes inquiring for life here it is labour thou to delight in them that are delighted in thee and reioyce together to worke out thy saluation Alas how should it pitty our hearts to see many silly Soules runne vp and downe in the common labyrinth of error groaping for the strait and narrow gate of life like the blind Sodomites after Lots doore each man telling his dreame to his neighbour of an imagined happinesse And though they draw and drinke in iniquitie yet will they still dreame of drawing in the easie yoake of a Sauiour when God wotes they were never driuen vnto it Is this the pastime of the blessed Trinitie to sport themselues together in doing vs good and shall wee be intreated like madde men to be good vnto our selues O how many that never tasted of these delights yet thinke themselues in skie and highest sphere of happinesse Alas how many walking Ghosts in the shapes of liuing men applaud themselues like swine in earthly pleasures O the watery pleasures of Epicurean hoggs that satiate themselues with the huskes of vanity and cry out in their madnesse that they haue liued the onely ioviall and iocand life These like Moles in the earth are ever casting vp as restlesse in themselues Surely he goes lightly that wants these loads as loath to lagge in the foulest weather The Bustard by reason of his great body and bulke of bones when he is pursued can hardly get vpon his wings whereas the little Larke mounts presently aloft with ease Oh how should our right conceit of this delight of the Trinitie carry our soules vpon the wing and make them ascend Alas ambitious mindes of ayery honour are but ambitious of their owne destruction who climbing the slippery hill of high preferment measure more then their length in their dangerous downe-falls whereas he that stands on oven-ground is as soone vp as downe O then that the Christian soule would say to it selfe in a word or two how liuest thou know and consider from whom thou drawest thy breath and remember that one day led with the blessed Trinitie is better then an immortalitie of the worlds windie vanities CHAPTER IX Of their Relation Question VVHat meane you by the relatiue properties Answere Two things First that howbeit the Subsistences are the same essence yet not as essence but as it is with the relatiue properties A Scholler or a teacher is a man but not a Scholler or a teacher as a man for as he instructeth he is a teacher and as he learneth a Scholler Which are relatiue properties This mystery cloudeth the clearest of our thoughts yet from so many rayes wee must study to light some little torch to quicken our owne feeble sights It shall be well if we tame our vnbridled vnderstandings and learne with Nazianzene Orat. 40. in S. Baptism I know not how sayth he to thinke of one but that vpon the very instant I shall see my selfe environed with the brightnesse of three neither can I discerne these three except at the very moment I returne vnto one Q. But make you any distinction betweene them and the Essence A. Yes As betweene a man and a Scholler who though he be a man yet not as a Scholler for then should euery man be a Scholler because he is a man But indeed he is a Scholler because he learneth
the spirit Ioh. 15.26 I will send from the father the Comforter even the spirit of truth The same is said to proceed Gal. 4.6 God hath sent forth the spirit of his sonne into your hearts Ioh. 16.8 As the sonne comes from the father to take our nature vpon him so the spirit comes from them both to apply Christ effectually vnto vs and vs vnto Christ But this comming sending proceeding is a worke of counsell not of nature for the Spirit by an imminent act as he comes from father son so he hath his residence in them both and no creature is capable of him but as by a transient act hee passeth the worke of Redemption to vs by application hee is sayd to come to vs and we receiue him in graces and operations By nature he comes from the same persons and rests in them by counsell not by command he comes to vs and is said to dwell with vs and that in spite of Satan all his temptations As fierce Mastiues tyed in a chaine which although they both barke and haue perhaps a good will to bite yet they can make no neerer approach then the chaine doth permit so that Cerberus of hell is chained vp of God and though his malice be great to labour to enter where he is expulsed yet the spirit keepes him out by his presence and safegards our hearts in peace against all his molestations Q. What is the Father A. The first person who by nature begets his sonne who must needs be an onely sonne because the Father cannot haue many images of himselfe Christ is the first begotten Heb. 1.6 and the onely begotten Ioh. 3.16.18 1 Ioh. 4.9 Ioh. 1.14.18 And therefore the relation betwixt the Father and Christ is a speciall and peculiar respect Heb. 1.5 I will be to him a father and he shall be to me a sonne Man was made in the image and likenesse of God and of the three persons by a divine consultation but Christ is the image of his Father or first person by an eternall and everlasting generation Luk. 3.38 Adam is called the sonne of God which is a most free and voluntary act of the Creator in producing man in his owne image This I insist vpon the more that wee may be wary in our conceits in apprehending Gods act vpon vs and the fathers act vpon his sonne It is happinesse enough for vs to come so neare God that his onely sonne may stand betwixt vs him and that wee may be called his brethren by the Fathers choice of vs in him Q. What is the Fathers relatiue propertie A. To beget and not to be begotten and therefore he is the first person in order Psal 2.7 Thou art my sonne this day haue I begotten thee Heb. 1.5 The same words are repeated to proue Christ aboue the Angels who Iob. 2.1 are called the sonnes of God and therefore in another sense that is in regard of Creation and grace both which they obtained by the will and counsell of their Creator who made them and ordained them to stand in that favour from which the reprobate Angels fell but Christ is a naturall and an eternall sonne Prov. 8.25 And therefore to day is as some Fathers expound it put for eternitie seeing all times are present to God to whom a thousand yeares are as one present day Or rather this day being the day of Christs resurrection and exaltation in which he was mightily declared to be the sonne of God Rom. 1.4 is the manifestation of that eternall generation by which hee is preferred before all creatures His conception and natiuitie as he was man belong to his humiliation which as S. Augustine speakes of his passion was the sleepe of his divinitie as his death was the sleepe of his humanitie Yet as the fathers of Chalcedon say truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivisibly inseparably is the God-head of the second person with the whole humane nature and euery part of it still and for ever one and the same person The soule in the agony and vpon the Crosse feeles not the presence of the God-head the body in the graue feeles not the presence of the soule yet vpon the third day both bodie and soule did feele the power of his divine nature death being too weake to dissolue the eternall bonds of this heauenly coniunction And therefore vpon the day of Christs resurrection was there a manifest declaration of the eternall generation of the second person Q. What is the Sonne A. The second person begotten of his father Ioh. 1.14 We beheld his glory the glory of the onely begotten of the Father Vers 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Q. What is the relatiue propertie A. To be begotten and not to beget and because he is from the father alone therefore the second person in order 1. Ioh. 4.9 God sent his onely begotten sonne into the world Heb. 1.5 I will be to him a father and he shall be to me a sonne therefore by the force of relation he must be begotten no begetter otherwise contrary things should bee the same Q. What is the holy Ghost A. The third person proceeding from the Father and the Sonne Ioh. 14.26 The comforter which is the holy Ghost whom the father will send in my name Ioh. 15.26 When the comforter is come whom I will send vnto you from the father c. Ioh. 20.22 Christ breathed on them and saith vnto them receiue yee the holy Ghost he that hath power to breath on his members the gifts of the holy Ghost according to his owne will and counsell hath by nature together with his father an ineffable manner of breathing the spirit for as the three persons worke by counsell so they subsist in the divine essence by nature Q. What is the spirits relatiue propertie A. To proceed and because he is both from the Father and the Sonne therefore the third person in order of subsistence Ioh. 15.26 even the spirit of truth which proceedeth from the father c. Ioh. 16.7 It is expedient for you that I goe away for if I goe not away the comforter will not come vnto you but if I depart I will send him vnto you till the second person haue fully dispensed the worke of Redemption the third person cannot so fully apply it no marvaile then if the times before the death of Christ had more weake meanes of application then now we haue the spirit being more fully giuen Ioh. 12.32 And I if I be lifted vp from the earth will draw all men vnto mee Peter Act. 2.41 conuerted more at one Sermon then Christ did all his life not because he was the better or more powerfull Preacher but because the spirit was then more fully sent both from the father and the sonne to accomplish that which they had begun for the redemption both of Iew and Gentile Q. What is
Father had none to speake vnto but his Sonne let there be is that the word spoken might be done by the Spirit who finisheth what is spoken by both And here we see by what kind of motion the world was made by the least stirring for what is lesse then to effect all by a word And yet what greater then to effect by such a word and spirit Iob 26.13 The Spirit is said to garnish the worke of creation Ioh. 14.26 and 15.26 All that the word hath said or Father promised shall bee taught testified and remembred vnto vs by Gods spirit Rom. 8.10.11 13.14.15.16.26 c. A Spirit of life quickens those mortall bodies that are redeemed by Christ by whom they liue againe and are led in prayer as children of adoption c. 1. Cor. 12.11 All gifts and graces wee haue from the Spirit Rom. 8.9 1. Cor. 3.16 the Spirit is said to dwell for as the Father makes choice of his house and the sonne purchaseth it so the holy Ghost takes possession in casting out Satan and sinne and in keeping and holding the same in spite of all Satans assaults Act. 5.3 A lie against the truth is a speciall sinne against the holy Ghost whose proper worke is to testifie of the veritie he hath receiued from the Father and the Sonne And hence it comes to passe that sinning after the knowledge of the truth is most dangerous because it is opposite to the last act of God further then which he will not goe in the addition of any new supply of grace and goodnesse Q. What may wee learne for conclusion of all this A. That to him the worke is especially giuen in whom the manner of working doth most appeare as Creation to the Father Redemption to the Sonne and Sanctification to the holy Ghost This may a little be manifested vnto vs out of man who is said to doe all things by his wit will and power The first mouer of man to action is will then by wit and wisedome he proceeds and by his power concludes The will workes by wit and power wit workes from the will by power and the power workes from them both Will begins wit dispenseth and power doth finish the action Onely here is the difference that they are not alwayes able to worke inseparably for sometimes a man hath more wit then will Agrippa Act. 26.28 had more wit to be perswaded to be a Christian then will to imbrace so dangerous a profession Sometimes he hath more will then wit as Peter Mat. 16.22 Master spare thy selfe loue made him blind in seeing what was fit for Christ to doe Sometimes againe more will and wit then power as the Devill Mat. 4. in the temptation of our Sauiour he shewed all his wit and will to trap our Sauiour but he had not power thereunto somtimes also there appeares more power then eyther wit or will as in the Legion of vncleane Spirits Math. 8. who carried the whole Herd of Swine head long into the Sea By this wee may see the inseparable co-operation of the three persons as through a crevis or lettice a little glimmering light of their distinct manner of working The Father wills the thing to be done hence in Scripture will is oftner giuen to the Father then any other person Mat. 11.26 Ephes 1.11 Secondly the Sonne being the wisedome of the Father dispenseth what the Father hath willed And here wee vsually call the Sonne the wisedome of the Father and so indeed we finde him to be in our redemption 1. Cor. 1.30 Thirdly the holy Ghost as the power of both doth finish and consummate their works and so the Scripture stiles him the power of the Highest Luk. 1.35 For as the Father did will that his Sonne should take vpon him our flesh and as it was proper to the second person to assume so the finishing of this worke in the last act of it was due to the Spirit for as there is a naturall spirit to vnite the body and soule together so is there a divine spirit equall to the worke to vnite the divinitie and the humanitie of Christ together God wills that his sonne assume and his sonne will not assume but by the worke of the Spirit To conclude nothing is done no not in their most distinct manner of working but they will all haue an hand in it what more proper to the sonne of God then to take our flesh and become our wisedome righteousnesse sanctification and redemption And yet he can doe none of this but from the will of his Father and by the power of his Spirit CHAPTER XII Of the Creation of things immediately made perfect Question HItherto of Gods efficiencie in generall what are the kinds Answere A. Two Creation and providence In the one we see the orderly production of the creatures in the other Gods carefull administration and preservation of them See for this Psalme 104. Of creation to the tenth verse of government to the 27. verse of preservation to the end Nehe. 9.6 Thou hast made the heauen with all their host c. Thou presoruest them all and they worship thee in regard of their Government Q. What is Creation A. It is the first part of Gods externall efficiencie whereby he made the world of nothing originally good Gen. 1.1 In the beginning God made Heb. 11.3 of things which did not appeare Gen. 1.3 and they were very good Psal 33.6.7.8.9 and 146.6 Ier. 10.11.12 Act. 17.24 All which places testifie of a Creator and his power wisedome and discretion in framing them so excellently and that minimo motu by his word and breath Q. What is here generally to be obserued A. That because things here originally had their beginning therefore the Fathers manner of working doth here pruicipally appeare to whom the originall of all things is giuen 1. Cor. 8.6 All are said to be of the Father so are they of the Sonne as God but as a person he is not the originall for in the same place it is said by the sonne And so in the Creed we giue all personally to the Father vntill wee come to the worke of redemption and here we are to learne that the Apostasie of Adam was especially against the Father and therefore could not he by way of satisfaction be our Redeemer for the person properly offended cannot satisfie himselfe by himselfe but by some other that must come betwixt the Father and vs and thus agrees it with the iustice of God that we should be reconciled by a second person Q. Did God make the world all at one instant A. No but in the space of sixe times 24. houres that wee might more distinctly consider all his workes And Aquinas giues a good rule Successiverum non simul est esse perfectio God could haue created all at once but in his wisedome he tooke daies for it Some glimps of reason hereof we may aime at thus as some creatures were to begin with the first instant
his first inhabitants In the resurrection of the dead they neither marry nor are giuen in mariage but are as the Angels of God in beauen Q. When were these things created A. In the first moment of time for as they had no succession of time for the receiuing of their essentiall parts so God tooke the very first beginning for their creation The succession of time being left to other creatures of a cleane contrary nature Angels are not simply eternall because they haue a beginning yet they are immortall because nature can never sever their parts or divide them asunder Gen. 1.1 In the beginning he made the heauen c. Perfect for forme and that it might not be voyd like the earth filled it with most excellent inhabitants Q. What are the things so made A. The third heaven and the Angels Colos 1.16 Heaven and all things therein as thrones dominions principalities powers c. were created of the Father by his Sonne Angels no sooner opened the eyes of their reason then they saw themselues in skie and highest sphere of happinesse Q. What is the creation of the third heaven A. Whereby it was made perfect immediately of nothing to be a most excellent place replenished with all pleasures that belong to eternall happinesse where his Maiestie is seene face to face and therefore aboue all other places is called the Habitacle of holinesse 2 Chron. 30.27.1 King 8.30 Deut. 26.15 Gods house full of excellent Mansions Ioh. 14.2 Abrahams bosome Luk. 16.22 The third and highest heaven 2. Cor. 12.2 Psal 113.5 The habitation of Iehovah where are fulnesse of ioy and pleasures for euermore Psal 16.11 and 33.14 This onely hath the immoueable foundation Heb. 11.10 And is as folide as stone but cleare as Cristall Rev. 21.11 Iob sayes it is strong and firme as being stretched and spread out to the vtmost extension and as transparent in brightnesse as a molten looking glasse Iob 37.18 This onely is to be called Firmament as not penetrable by any creature whereas the other two heavens vnder it are to be passed through by the grossest bodies This heaven is without all pores and cannot possibly extend or contract it selfe into a larger or straiter compasse it opens to the very Angels Gen. 28.12 Ioh. 1.51 who though they be able to penetrate all things vnder it yet are they no more able to enter that body then they are to passe into one anothers natures Hence it comes to passe that the third heaven giues way to Angels the soules and bodies of men to enter by miracle God making way by his power where nature yeelds no passage This heaven is more firme and solide then the earth more bright and glorious then the Sunne in his strength c. Q. What is the Creation of the Angels A. Whereby he created them at once and together in the third heaven immediately of nothing with the greatest perfections of nature to the end they might praise him together and become his ministring Spirits and Messengers as he should haue occasion to send them Heb. 1.7 He made them for perfection of nature Spirits and for office his most immediate Ministers and for execution more ready then any flame of fire ver 14. Yea and so prompt to minister to the heires of saluation that they are all ready to be commanded Iob 38.7 They are called morning Starres by reason of their admirable brightnesse of nature such as the eye of flesh cannot behold Colos 1.16 Q. With what properties hath he enriched them A. With the greatest perspicuitie of reason and acutenesse of wit libertie of will strength and speed of motion that is possible or incident to created nature Mat. 18.10 They are sayd alwayes to behold the face of God so cleare vnderstandings that they quickly perceiue what God would haue done yet of some things are they ignorant Mar 13.32 And whatsoever they know is by reflection either of Gods face vpon the glasse of their mindes or the beames of it as they shine in the creatures the one is by immediate revelation the other by inquisition and discourse Eph. 3.10 1. Pet. 1.12 It is true that Angels see both the face of God and the face of things and then the face of themselues and hence it is that they know nothing in themselues but either God reveales it or themselues doe finde it in the creatures and by meanes hereof they learne much in beholding God and his workes and hauing so neere a presence with his Maiesty must needs out-strip others that are further off I meane in respect of divine Revelation As for freedome of will it was most excellent by nature and is now growne better by grace and hath confirmed them for ever in glory as for strength and a gilitie of motion read these Texts Gen. 32.2 2 Sam. 24.16 2 King 19.35 Act. 1.10 and 5.19 and 12.7.8.9.10 Q. What are their offices A. To celebrate the praises of God and to execute his commands Dan. 7.10 Thousand thousands ministred vnto him and ten thousand thousands stood before him Luk. 1.19 I am Gabriel that stand in the presence of God and am sent to speake vnto thee c. Psal 103.20 and 148. 2. Ready are the Angels both in their attendance vpon God and performance of his will to his creatures Psal 91.11 Isa 6.3 Rev. 7.11.12 They are as a gard to the Church Q. Where is their speciall abode A. In the third heauen Math. 18 10. Their Angels in heaven Mar. 12.25 When wee arisefrom the dead wee shall be as the Angels in heaven Psal 68.17 The Chariots of the Lord are twentie thousand thousand Angels and the Lord is among them as in the Sanctuary of Sinai They are the proper inhabitants of heaven and there is of them an innumerable company Heb. 12.22 Yet their number is not infinite though to vs it be indefinite Q. Are there any degrees of Angels A. Yes but to determine what and how many is without warrant from Gods word for ought I can finde Q. Doth not Scripture favour their opinion that make nine severall orders of Angels A. Col. 1.16 Ephe. â— 21. and 3.10 S. Paul here giueth distinct titles to the inhabitants of heauenly places But whether hereby are signified distinct orders offices or gifts it doth not appeare And whenas it is supposed that those nine orders are set downe by a disciple of S. Paul it is well proued that the alledged Dionysius is of a far newer stamp and baser mettall Nor can I see how it can agree with Scripture that the Seraphim Cherubim and thâ—ones haue never any other employment then immediate attending vpon the presence of God whereas Heb. 1.14 the Angels are said to be all ministring Spirits for the good of the elect Isa 6.6 CHAPTER XIII Of the first matter and foure Elements Question HItherto of things immediately perfected what is the creation of those things that were perfected by degrees An. It is whereby he made them of a
made a law to haue them purified before he would haue them vsed Num. 31.22.23 c. Hence it is abominable of these things to make Idoll gods Ezek. 16.17 Ioel. 3.5 Q. What are the elementaries with life A. Whereby they were created of a body and soule for life is nothing but the act of the soule vpon the body and the soule saue onely the reasonable is compounded of the foure elements and is nothing but the Spirits of them or that which is most formall and actiue in them Hence fire and ayre are most predominant in these spirits for as by extraction we haue the spirits of things taken from the masse and body by resolution of the composition so in the composition those spirits were as the soule of that liuing thing Wine is pressed from the grape which is the fruit of a vegetable plant and because it carries away with it the more formall elements and leaues the grosser and more materiall behind wee say it is generous and full of Spirits yea and out of this againe by Art are taken the Spirits of wine which are very liuely and of a quickning nature In all plants Ayre is most formall and therefore the vegetatiue life consists most in moysture and the spirit of it but in the Sensatiue and Motiue life fire and the spirit thereof is most predominant These Spirits which are the soules of Plants and Beasts are but the band or tye of the reasonable soule and body hence death in man is nothing but the extinguishing or consuming of these Spirits for as this claspe vnlooseth or knot vntieth so body and soule separate asunder Agues they consume and backe these Spirits within our bodies and so consequently kill vs colds and watery distempers doe not so much wast as weary and tyre them and at last extinguish them as a brand in a puddle of water Gen. 1.20.21.24.28 c. we read of life and Gen. 7.22 wee heare how God extinguished the same againe Q. What are the kinds A. Either such as liue a single life or a compound life Some creatures haue their Spirits or Soules from some one element formally others from more As for example all Plants liue most by the Spirit and moysture of the ayre Starres of the fire men and beasts by both They grow by the one haue sense and motion by the other Q. What is this single life A. Whereby he made some creatures to line by the formall and act itâ—e Spirits of some one element Q. What are their kinds A. Plants and lights the one with a growing and springing life the other with a stirring or mouing life Gen. 1.11 with 14. The first being more imperfect as ayre is lesse formall then fire is first handled Q. What is the Creation of the Plants A. Whereby the earth brought them forth with aspringing life onely Gen. 1.11.12.13 They were compounded of the foure elements but the earth doth predominate or beare rule in the body as ayre doth in the Soule and euery thing is placed in that element which beares greatest sway in the body or materiall substance of it Q. How were they created A. According to their kinds yeelding seed both the lesser and greater the lesser as grasse herbes flowers shrubbes the greater fruitfull trees and the rest without fruit All which the earth brought forth by the commandement of God and as it is the mother and breeder of them so is it the Nurse and foster-mother of them ever after Gen. 1.14 The act of the soule in plants is vegitation and they haue as it were a mouth to draw nourishment and prepare it for the stomacke and a kind of liuer and heart for concoction Now this facultie to nourish hath foure companions to waite on it First Attraction the Spirits drawing a portion to euery part Secondly Retention whereby the part keepes and holds what it hath gotten Thirdly Concoction to digest and convert what it hath gotten into it selfe Fourthly Expulsion whereby it reiecteth and electeth whatsoeuer is superfluous Now the seed is an excrement of the last concoction and therefore is from the assimulation of the nourishment which makes it like euery part Hence from simular parts it begets simular parts and out of so little a part being full of Spirits are begotten all other creatures In seed and food consists all vegitable life and a hurt in either is dangerous and often deadly From nutrition proceed augmentation and generation the one for extension of the same thing the other for preservation of it in others Extention is by heat hence females are lesse then males because their heat is lesse though often they haue more moysture Generation is by seed which receiues from plants and all other things the soule and substance of euery part Hence is it able to giue the kind that yeelds it And therefore the Lord sayes euery Plant yeelding seed after his kind Gen. 1.12 Teaching vs thereby that the seed vertually and potentially answeres the creature in euery part and member of it Q. When were these made A. The same day wherein the waters and earth were created Gen. 1.13 And so by succession of an evening and morning was there a third day or 24. houres In creation of the elements God began in the top of the matter but in the elementaries he began in the bottome first creating the Mineralls and then the Plants For God is a God of order and so passeth on in his worke from imperfection to perfection I meane where there is a succession of parts otherwise God begins with the best first For the Lord did not in the vniverse as men doe in building rake first in the earth to lay the foundation and adde the roofe last but he first laid on the roofe and last of all came to the foundation First heaven then fire next ayre and last of all water and earth Yet being the God of Art followed an exact methode in all for being come to the earth hee first makes things spring then moue after spring moue and walke by sense Lastly as an Epitome of all the rest he comes to man which growes moues walkes and aboue all the rest liues by reason Q. What is the Creation of the lights A. Whereby he made them in the element of fire with a motiue life to runne round carrying the same side still forward that they may bring light vpon the earth and separate betweene day and night and be for fignes and seasons dayes and yeeres Gen. 1.14.15 Iob 38.31.32.33 Psal 8.2.4 Psal 19.2.3.4.5.6.7 and 136.7.8.9 Ier. 31.35 Amos. 5.8 c. False and fabulous Phylosophie makes this doctrine a wonder and they that bring Moses to Aristotle laugh at this lesson Starres to liue is against reason for they are not nourished neither doe they increase or generate c. I may reply againe vpon Divines from Moses by a probable argument they were created after liuing things therefore they haue life c. Aristotles obiection is easily answered
which is a kind of feeling for both must haue their obiects present Now it is made by the passing down of the sensitiue spirit from the brain to the tongue c. Sight is made by conveiance of sensitiue spirits to the eyes where they are met with the light without that first comes to the watery humor which is as lead to a looking glasse that stayes the light then it comes to the glassie humor and there is gathered together then it comes to the crystaline or clearest humor and is carried vp vnto the braine by the sensitiue spirit that meetes it Hence Hippocrates saies that these sensitiue Spirits are a drie brightnesse and that is because fire is here predominant as wee may see by a blow vpon the eye the Spirits redoubled are made visible as fire Those that haue the brightest eyes as Catts c. see better in darkenesse then other creatures and worse in the light because the greater light darkens the lesser Hearing is a fourth sense and meets with the noyse in the eares there it centers for noyse is made by a circle in the ayre not much vnlike vnto that which wee see in the water when wee cast a stone into it Hence it comes to passe as many as stand within the circle or circumference of the sound made in the ayre heare it and the reason is because any point or center within the circle of the sound is potentially in euery part of it one point is enough to bring it to our eares yet we cannot see so for when we but looke at a thing that is round wee cannot see it all at once But I must not play the Phylosopher too much it is my desire that God for his workes may haue the due glory Smelling is the last sense and serues wonderfully to refresh the braine The inward senses that looke through these outward are fancie cogitation and memory and they are a little resemblance of reason which comes in the last place For fancie hath in it a kind of invention cogitation of iudgement and memory of methode And this is the sensatiue life wherein God shewes his owne act more eminently Q. How many sorts of creatures liue by sense A. Two either such as liue by it onely or haue beside all these a reasonable life This onely passeth Elements both formall and materiall yet the finest Spirits serue to knit it with the rest and so wee handle that life amongst Elementaries otherwise it is angelicall and purely of nothing by the power of the Creator Q. How many kinds haue we of the first life A. Either fishes and foules or beasts All which were made according to their kinds and were mightily to increase through Gods blessing and to fill their places with daily of-spring Q. What is the creation of the fishes A. Whereby the Lord caused the waters to bring them forth in abundance wherein also they increase and multiplie and replenish the waters Gen. 1.20.21.22 Iob 40.20 41.1 Q. What is the creation of the fowles A. Whereby he made them to flie in the ayre and to multiplie vpon the earth Gen. 1.20 Q. When were the fish and fowle made A. In the sift day or 24. houres Gen 1.23 These were more imperfect then the beasts of the field and therefore conclude a dayes worke by themselues God willing vs to take notice how exact he was in ascending vp to mans perfection Q. What is the creation of the beasts A. Whereby he caused the earth to bring them forth after their kinds and they are either walkers or creepers walkers cattell and beasts that is wild and tame creatures Gen. 1.24.25 Thus God formed and filled that first matter and prepared it as an habitation for man who though hee came naked out of the wombe of the earth was even then so rich that all things were his heaven was his roofe earth his floare the Sea his pond the Sunne Moone his torches all creatures his vassalls They that looke into some great Pond may see the bankes full though they see not the severall springs whence the water riseth so wee may eye the world but can never come to see the excellencie of it much more of the maker himselfe Kings erect not cottages but set forth their magnificence in sumptuous buildings so God hath made a world to shew his admirable glory And if the lowest pauement of that third heaven be so glorious what shall wee finde within Who would thinke that all these should be made for one and that one well-neere the least of all Sure I am the last with him therefore let vs conclude this worke of Creation CHAPTER XV. Of Mans Creation Question VVHat is the creation of things with a reasonable life Answere Whereby he made them of a body and soule immortall Gen. 1.26 Other creatures were made by a simple command Man not without a divine consultation Others at once Man he did first forme then inspire others in severall shapes like to none but themselues Man after his owne image others with qualities fit for seruice Man for dominion His bodie and soule are both immortall for death is an enemie 1. Cor. 15.26 And therefore no consequent of nature but a companion of sinne yet this is true that euery elementary is corruptible and resoluble and so is the body of man being taken out of the dust but as it was made a companion of an immortall soule immediately made of nothing so is it fit that it should be aboue its own nature elevated to be one though not per vim contactus yet per vnionem personae immortall and eternall Almighty God after he had drawne the large and reall map of the world abridged it into this little table of Man as Dioptron Microcosmicum which alone consists of heaven and earth soule and body In his soule is the nature of Angels though not so extensiue and actiue as wee may see in a little and great man c. In his bodie are the foure elements the Meteors and Mineralls as may appeare both by vapours and fumes and spirits He liues the life of a Plant he hath the senses of beasts and aboue all the addition of reason His body is more exquisitely made then any other as may appeare by the nakednesse of it For others that are clothed with feathers and haires c. shew that they are fuller of excrements The Lord brought him vpon the stage fully prepared that he might be both an actor and a spectator He had a body with hands for action and an head for contemplation Q. How did God create him A. In his owne likenesse and image Gen. 1.26 Colos 3.10 And it is so called because man was furnished in euery point to resemble the wisedome holinesse and righteousnesse of God not onely in this frame and perfection of body and soule but also by his actions and government of the creatures and this was naturall vnto man The Papists thinke that this image was supernaturall
but vntruely seeing it was of his created perfection hauing the greatest excellencies of all things here below For an image is a speciall kinde of similitude and so man after a more speciall sort then all other creatures resembles the maiestie of his Creator even as it were a stature or image of him yet must we take heed of the error of the Authropomorphoi and Papists who metamorphize God into the shape of a Man old and auncient For the likenesse stands not in hauing a body and soule but in the hability of both to worke answerably to the righteousnesse and holinesse of God And image beside similitude which is the generall containes two things more expression and representation First it must either be expressed by another thing or else exemplarily formed to such a patterne and pattent and as it were the very copie and countenance of it Hence one egge though it be the similitude of another yet is it not the image and so one man is like another in shape but not his image yet is the sonne the image of his father and my face in a glasse the image of my naturall face so is the stamp in brasse waxe c. the image of the seale and the picture of Caesar the image of Caesar Secondly It must represent specifically either the substance or accidents of the thing whereof it is an image Hence the sonne is the image of his father essentially and a picture mans image accidentally and by this it appeares that an egge is not the image of an Hen though it be expressed by her or a worme of a man though it be engendered in or out of his body The image of God by naturall expression and representation is the onely sonne of God Heb. 1.3 He alone is of the father by nature and essentially as it were his very forme and figure c. But man is an image by counsell Iam. 1.18 And more specially from God then other creatures Gen. 1.26 Let vs make It was enough for other creatures to be but man is not without speciall counsell and in speciall manner is made a fit subiect for the three persons to declare their workes in him No doubt the Father Sonne and holy Ghost did even now consult according to their eternall act to produce man as he might bee fittest to declare severally the righteousnesse and holinesse of each person Ephes 4.24 Col. 3.10 The new man is Christs the putting on of him is the Spirits and the creation of him the Fathers Surely he that did loue his owne image without an obiect did also loue it when he had created it and was so carefull of it that when man had destroyed it he would haue it repaired againe by his Sonne and his elect invested into it by his spirit He that can loue without an obiect can hate without an obiect and yet hate nothing but the opposite of his owne image His loue begins at himselfe as an affection of vnion and so doth his hatred as an affection of separation And God doth never separate where he once loues Hee condemnes euery sinner but the hatred of condemnation is not alwayes the hatred of separation It pleaseth God to loue himselfe and his owne image and to loue it constantly in his owne Sonne and who shall complaine that he is separated from this loue Sinne makes a separation in all in regard of condemnation Farre be it from the iust Iudge to favour either sinne or sinner yet notwithstanding the vnion of loue remaines still for either he loues his owne image in the elect or the elect in the image of his sonne Q. Wherein consists this image A. Either in conformation or domination first he is to expresse Gods image in his conformitie with the holinesse and righteousnesse of his Creator Secondly in his dominion and rule over the creatures As God is holy in his nature righteous in his actions and Lord in his commands so man was made most pure and holy filled with originall righteousnesse for all righteous actions and made a pettie Lord or Lord deputy over all the creatures Ephes 4.24 Gen. 1.26 Q. Wherein consists his conformitie with God A. Both in his body and soule for that which executes is to be holy as well as that which acts 1. Thes 5.23 Rom. 6.12.13 and 12.1 These places shew plainely that the body and members being instruments of the soule are to be so tuned and touched that there may be an excellent harmony betwixt the will of God and the whole man For wee are made of God both in body and soule to glorifie God in vsing all faculties and members parts and powers as instruments of righteousnesse and true holinesse 1. Corinthians 6.20 Q. Whereof and how was the body made A. Of the finer dust of the earth with the rest of the elements hence it was possible for man to die yet that it might enioy health and never sicken the Lord made it of a most excellent temper and by the vse of wholesome food and his blessing therein to continue and hold out and thereupon it was possible for man not to die Besides the Lord furnished it with most excellent instruments absolutely composed both for beautie and dutie in all the workes of holinesse and righteousnesse Gen. 2.7.25 Psal 8.5 139.14 Rom. 6.13 The matter of mans body though basest as earth yet finest and purest as the dust For as Moates in the Sunne are nearest pure ayre so is dust neerest their nature being as it were the sifting of the earth and being layed by water was red earth Mans body then had the purest portion of earth For the forme it was erect and straight and this was done because he was to speake to others as likewise to God and therefore was not to looke vpon the ground as if that should haue beene his obiect c. The body all over is vncovered that it might be a fitter habitation for the reasonable soule which is much hindered by abundance of excrements In euery part beautie strength convenience meete together His head is round and fuller of braines then any other creature that it might be the throne and seat of reason and because his attendants are there I meane the senses it can turne any wayes for reason to over-looke them Within the braine are many cells or cellars for the Spirits to goe in and as messengers to be dispatched vp and downe for reasons vse which are not in other creatures As he hath a head for contemplation so hands for execution differing from beasts Againe all the internall parts are of more excellent matter and forme then those in beasts Hence mans braine makes finer spirits then theirs his liner and heart finer bloud and better concocted and all for the exercise of the reasonable soule His head is neerest heaven for place figure and ghests there dwell the maiesticall powers of reason which make him a man and not a beast The senses here take their originall most
the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ⧠The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue
Diuinitie would haue our workes to vsher in our Iustification nay as parents to beget it Whereas they are in very deed the companions and pages or honorable attendants of faith and the righteousnesse it holdeth Faith is both the mindes testimony in regard of the word and the wills Amen in regard of the spirit Creed comes of credo which signifies to see a thing certainely and yeeld to it affiance It is compounded of cernere and dare Pro certo videre pro certo dare Hence Faiths motto Caco nulli By faith wee know whom wee haue beleeued 2. Tim. 1.12 And our Creed puts vs in mind of knowledge and affiance in faith so the word it selfe teacheth no lesse for Faith comes of Fides and fides of fiat dictum where we haue God to say the word and we say Amen vnto it The auncient Romanes at the very gate of their Pantheon pictured faith with two hands closed together intimating that there was no comming to God but by the hand of faith And Grace which scorneth not to learne of Nature any good though not Athens but Ierusalem must teach this lesson can take this advice as Moses heard the good counsell of a Midianite that he that commeth to God must beleeue that God is and that hee is a rewarder of all them that seeke him diligently Heb. 11.6 That faith is the first part is cleare Ier. 31.33.34 and 32.40 First God writes in vs this principle of life and then we obey him Ezek. 11.19.20 and 36.26 First he puts in his spirit and then causeth vs to walke in his statutes Such is the servile or rather bruitish nature of man that he can neither be stirred or stayed in any good course except there go a new forming of his heart before there be any reforming of his life As dead bodies are rubbed without heat so doe wee in vaine force vpon our selues an heartlesse Religion without faith all our life here is but a vitall death without it till wee liue that life wee doe but carry our carcasses vp and downe carelesly and doe nothing pleasing vnto God Heb. 11.6 secondly that faith is from knowledge appeares Ioh. 6.69 and 16.30 and 17.3 Heb. 11.1 and that with affiance in God Psal 40.4 Mark 11.22 hence faith is a confidence in God vpon a particular assurance from God that he is my God Mark 9.24 Rom. 4.20.21.2 Tim. 1.12 Faith layes not hold of God as we take hold of a tree or some such like sencelesse thing but as we vse to doe in our salutations when there is a mutuall imbracing and kissing of each other aspasamenoi Heb. 12.13 Q. Seeing faith solely rests vpon God what is God A. God in regard of himselfe onely knows himslefe as dwelling in the light vnaprochable whom neuer man saw neither can see 1. Tim. 6.16 Ioh. 1.18 1. Ioh. 4.12 The Sunne and the fire say of themselues come not too neere how much more the light which none can atraine vnto Here the well is not onely deepe but wee want a bucket to draw withall God to Moses Exod. 33.20 giues both the rule and the reason thou canst not see my face and liue for there shall none see me and liue I must contract my meditations least the Art grow too big with amplifications It would be an excellent worke to write a booke by it selfe of the knowledge of Iehovah Elohim It shall now be sufficient to lay downe the precepts with short expositions and as pregnant proofes as we can Q. What followes from hence A. That God is both incomprehensible by reason and vnnameable by words and consequently aboue all Arts for Grammar and Logicke are the most generall and goe before all other sciences nothing being to be conceiued without them Iob 11.7.8.9 God is not to be found out by reason therefore he cannot be measured by quantitie Iob 36.26 too great for the finite vnderstanding God being the first is most intelligible for prioritie of nature ever goes with perspicuitie of apprehension But this is in God himselfe who best knowes his owne being yea better then any thing beside it although man better knowes other things then himselfe Gen. 32.29 Iudg. 13.18 Gods name as his nature is secret and not be sought and this doth wonderfully strengthen faith for if God were not greater then our apprehension he could not helpe vs infinitely The holding of God by faith is better then our beholding him by reason Ephe. 3.20 God is able to doe exceeding abundantly aboue all we can aske by words or thinke by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. May wee then inquire nothing A. Duet 29.29 Secret things belong to the Lord our God but things revealed belong to vs and our children for euer Exod 19.12 The people may not goe vp into the Mount yet may they stand at the foote to heare God speake vnto them Exod. 33.20.23 We may see Gods back-parts but not his face Rom. 1.19 that which may be knowne of God some-thing is not to be knowne as being too subtile for the eye of any creature The beames of the Sunne are made visible by reflection and letters being refracted and broken in a paire of spectacles are made liable to a dimme eye so Almightie God by his word and workes shining in his creatures as in a glasse is seene of vs. Psal 19.1.7 104.24 and 119.105 Rom. 1.20 Iam. 1.23.25 but most of all by the eye of faith looking in both Heb. 11.3.27 Wee cannot looke vpon the body of the Sunne neither can we see at all without the light of it so as wee cannot looke vpon the face and essence of God so neither can we see any thing at all without him hee therefore must name himselfe and so describe himselfe as wee may apprehend him by his owne Logicke and Grammar It was well and modestly spoken by that Emperour to Ambrose Wee speake of these things not as wee ought but as wee can I haue euer thought with my selfe that here a foolish wisedome is better then a wise ignorance and that it is sufficient to be one of Gods Court though I may be none of his counsell I will labour to know all that I need and all that I may without prying into Gods Arke assuring my selfe that he that is thus content to dwell with his poore servants in these smoky cottages of their mortality where we through our vnquiet corruptions will not suffer our selues to haue the full fruition of him shall haue wonderfull happinesse in our dwellings with him in those eternall Tabernacles that are aboue Alas whiles the shadow of our sinfull masse hides his beautie from our eyes it is well if we can see any thing This earthly Moone of the Church hath her fulls and wainings and must haue so long as she wadeth in this planetary world It is enough when shee is fixed aboue to be in the full of her glory Here wee haue but the dim shadowes of our future blessednesse Onely at the
it will be farre more easie to fill the belly of faith then the eye of reason That faith may therefore be as the elbow for a heauy Soule to leane on wee will vnder prop it with both these pillars I know that as the Sea receiueth all streames and yet hath proper water in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfection doth infinitely exceed them Wee are to meddle with the first with the presence whereof all the powers of the minde shall be filled all the senses of the body shall be satiated in so much as they shall neither in desire seeke nor in hope aspire nor in imagination faine any greater pleasure Q. What is God A. God is a spirit hauing life in himselfe or of himselfe He is as wee haue heard both being and Act Ioh. 4.24 With 5.26 2. Cor. 3.17 now wee see both in our definition not that hee is compounded of them but expressed by them In euery creature there is a composition of matter and forme out of which it hath his essence and action so in God spirit is as the matter life as the forme I say expressing not compounding his nature And the reason is liuely for God must be the most excellent nature and the most eminent act Spirit is the purest nature and life the quickest act Obserue but in nature and you shall find that much matter and little forme make things grosse and corporall much forme and little matter fine and spirituall Earth is more grosse then water water then ayre ayre then fire bodies then soules men then Angels Angels then God There is no creature free from matter for then should it be as spirituall as God He onely is without matter and therefore most spirituall and consequently most actiue as if he were all forme Hence he is stiled the liuing God Ier. 10.10 1. Tim. 4.10 Deut. 32.40 Iudg. 8.19 Ruth 3.13 Ezek. 33.11 Dan. 4.37 by whose life wee are to sweare as hauing most intelligence of the truth and greatest power to punish the liar Being a spirit hee must needs be strong and subtile to enter where he will being life it selfe he must needs quicken and quiet all desires and appetites Act. 17.28 Ioh. 1.4 And 5.21.26 Alas then how miserable are all those that want this God or haue prouoked him by their sinnes As one that floateth halfe choaked and wearied in the middest of the Sea ceaseth not to wrestle with the waues to cast forth his hands euery way although he graspeth nothing but thinne and weake water which continually deceiueth his paines so they that both swim and sinke in this depth of death shall alwayes striue and struggle therewith although they neither finde nor hope for any helpe O deadly life O immortall death if the paine were no greater then the stinging of Ants or of Fleas eternitie were enough to make it intolerable Ioh. 5.21.24 2 Cor. 4.11 Gal. 2.19.20 Lord quicken me from this death and make me by faith to passe from it vnto life purposed and promised in thine owne beloued Happie are all they that beleeue and in beleeuing serue this spirit of life in spirit and truth Ioh. 4.24 Luk. 1.75 all the dayes of their life Q. What are the attributes that shew vs who he is A. His essentiall properties And here the field is large for the describing of God Simonides being asked of Hiero the King what God was demanded a dayes respite then two dayes afterwards three and being asked the reason answered that the longer he thought what God should bee the lesse he vnderstood of him And another heathen said It is hard to find a God Plato but to vnderstand him impossible No wonder these men had but the light of Nature yet thus farre they aymed right Quò enim prius eo notius naturâ and shot neere that God the most intelligible was least vnderstood of vs and that the infinite vnderstanding was not within the compasse and fadome of the finite but in helping that default by their owne imaginations went themselues exceeding wide and came not neere the marke which I ascribe not to any defect of eye sight in those sharpe sighted Eagles of Nature but onely to the want of fixed contemplations in the book of the world and more especially their vtter ignorance of the word of God Wee therefore that enioy the sacred Scriptures may see farre further into this mystery Remembring alwayes that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd and that the Bible is the best man of counsell for the greatest Clarke in the world containing more then all the Divines of the Heathen ever saw the shadow of All which will best appeare by the opening of this rich Cabinet of Gods Attributes and viewing the severall Iewels in it by this torch-light or rather Sunne of the little world And it should be a shame for Christians if it were not better knowne of them then Lipsius his Bee-hiue or Machiavels Spider-web about which many wits like a Dor end their flights in a Dung-hill Rom. 3.4 Exod. 23.19 Psal 46.1 With 70.5 Exod. 34.6 And here I might enter an ample harvest of properties affirmatiue negatiue proper and figuratiue absolute and Relatiue But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures as all negatiue figuratiue and relatiue properties doe Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs which is that God is content to take properties most improper as a body in respect of all the members of it head face eyes eye-lids apple of the eye mouth eares necke hand arme right hand fingers feete heart bowels c. Dan. 7.9 Exod. 33.20.23 2. Chron. 16.9 Psal 11.4 Deut. 32.10 Iosh 9.14 Psal 31.2 2. Sam. 22.9 Ier. 18.17 Act. 4.28 Exod. 6.6 and 15.6 and 31.18 Psal 110.1 1. Sam. 2.35 Ier. 31.20 So likewise a soule coupled with the body and members Isa 1.14 so the senses that rise from the vnion both inward and outward as memory forgetfulnesse hearing seeing smelling c. Psal 136.23 Isa 49.14 Psal 14.2 and 5.1.2 Gen. 8.21 In briefe he assumeth the very affections and passions of the soule as ioy sorrow anger zeale Ielousie c. Iudg. 9.13 Gen. 6.6 Rom. 1.18 Nay yet hee goes lower and by the wings of birds hornes of beasts the Sunne the light their very shadow the fire rockes and stones he speakes vnto vs. Psal 91.4.2 Sam. 22.3 Psal 84.11.1 Ioh. 1.5 Psal 91.1 Deut. 4.24 Psal 71.3 yea and to goe to the lowest by the works of mans hands as shields and bucklers c. Psal 2.3 and 144.2 yet we are to vnderstand that all these are attributed vnto God improperly and by way of his gracious condiscending vnto and sympathizing with mans nature because being literally taken they are derogatory vnto his
Taverne Tyrants in their houses and Cheators in their shops He sees those daintie Dames that vnder a cloke of modesty and devotion can hide their pride and fiendishnesse It will not be long ere thou wilt iudge all our secrecies with severitie The sunne of my sinnefull life hath passed the meridian and I am now in the after-noone of my age The night of nature will come fast vpon mee when death as Gods sergeant will arrest my body vpon debt due vnto nature my soule vpon trespasse committed against my all-seeing Creator The one must be bound hand and foote and committed close prysoner to the ground the other arraigned in the high Court of heauen where he that hath seene me sinne shall be both party and judge to answere to all obiections as well of ignorance as of contempt Onely this is my stay and staffe that hee will both forgiue and forget yea put himselfe out of office if I betimes judge my selfe and repent of my evill Q. What as his Will A. That whereby he wills most freely what is good Exod. 33.19 Psal 5.4 and 115.3 and 135.6 And here might something be sayd of diverse affections attributed to God But they will appeare better vpon the occasions they manifest themselues and for which they are giuen to God And here must wee learne our counsell and comfort Counsell to submit to whatsoeuer he commandeth and comfort to admit whatsoever he promiseth Oh vaine studies of men how to walke thorow streets all day in the shade how to square circles how to salue the celestiall motions how to correct mishapen copies to fetch vp old words from forgetfulnesse and a thousand other points of idle skill whiles the maine care of knowing Gods will is neglected This makes the best of all these inferiour creatures to liue in more sorrow and discontentment then the worst of them yea that very reason wherein he excells them by which he might advantage his life is abused to suspicious distrust of God and his will How many haue wee found of the fowles of the ayre lying dead in our way for want of provision they can eate rest sing c. onely man toyleth careth loatheth and lamenteth his present O the coldnes of care in casting it vpon God as if he wanted will to prouide best for them for whom he hath prouided all things I will so depend on my makers will that my trust therein may not exclude my labour and so labour vpon my confidence thereon as that my endevour may be voyd of vexation Math. 10. Q. What are Gods Vertues A. The qualities whereby he is absolutely good Math. 19.17 Why callest thou me good there is none goad but God Deut. 32.4 He is a rocke his worke is perfect for all his workes are iudgement a God of truth and without iniquitie iust and right is he 2. Sam. 22.31 God must needs haue all vertues because he wants no perfection As the Ocean receiueth all streames and yet hath proper waters in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfections doe infinitely exceed them What are the pleasures of this life to our drinking of his pleasures as out of a ryver Psal 36.8 At the best they are but as beames of that sunne sparkles of that fire which most purely and perfectly are contained in him Yet as we haue made them they are as a smoakie fire in cold weather whereof the smoake is more noysome then the heat is comfortable O giue me of that abundance which both in cause and continuance plentie and place so farre excells the other Q. What are the sorts of these Vertues A. Two either his intellectuall or morall vertues God must haue the best vnderstanding and the best will and therefore must needs enioy the vertues of both Rom. 3.4 Let God be true and euery man a liar Psal 51.4 God is iust when he speaketh and pure when he iudgeth his will and vnderstanding are purely good By this our hearts being ravished with the loue admiration of this light which so brightly shineth vnto vs as men with the Sunne who are newly drawne from dungeon and bottome of basenesse should readily follow him who carrieth so faire a lampe before vs. Shall the marchant refuse no adventure for hope of gaine the hunter shrinke at no weather for loue of game the Souldier decline no danger for desire either of glory or spoyle And shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing the meanes whereby we attaine both immeasurable and immortall glory pleasure and gaine I know as the proverbe is a dead woman will haue foure to carry her forth so we cannot easily be beaten out of our homes to hasten to this inheritance laid vp for the Saints in light Q. What are his intellectuall Vertues A. Whereby he is most prompt in vnderstanding all his purposes most exactly and distinctly Psal 139.4 There is not a word in my tongue but thou knowest it wholly Rom. 11.33 and 16.27 Onely wise and a depth of wisedome and knowledge is to be found in God Iob 21.1 Act. 15.8 1 Ioh. 3.20 His deepe iudgement hath waded and weighed all considerations and the way he taketh is ever best The minde of man is weighed as euery wind of passion dooth puffe Lust and pride desire to spend avarice to spare envie to detract feare or favour to extoll ambition to adventure suspition to hold backe wrath sweetneth revenge with delight deceit cloaketh it with dissimulation Onely God is exact and distinct in all his enterprises Q. What are his morall vertues A. Whereby most holily readily and purely he performes the act of his will Gen. 18.15 Shall not the Iudge of all the world doe iustly Deut. 32.4 A God of truth and without iniquitie iust and right is he in all his wayes According to these two heads of vertues were all things created The whole world manifesteth the wisedome of God and all his intellectuall vertues Men and Angels his iustice and mercy the top of all his morall vertues But the particular handling of these vertues we leaue to the places where they doe most manifest themselues O my Soule thou art pent within the clay-walles of my body and mayest often looke through the grates in thy busie thoughts when this holy God will send for thee Surely to be dissolved is best of all onely he that gaue our soules their mittimus into our bodies must giue them a re-delivery with returne yee sonnes of Adam If in the interim he crosse vs in our bodies yet haue we no cause to complaine as long as wee haue him in feeling in faith in earnest and pledges yea in possession O the madde insolence of nature that dares controll where it were more fit to wonder Should presumptuous clay be bold to check the potter Me thinkes this should ingender a very curious advantagious warinesse in all
the beleife of that which hath beene spoken A. I beleeue in God who is one essence most simple pure and absolute and being essentially indivisible is personally distinguished into the Father Sonne and holy Ghost and is therefore called Vnitie in Trinitie and Trinitie in Vnitie or Vnitrinitie and Trinunitie How to conceiue of this in our prayers and meditations is both the deepest point of all Christianitie and the most necessary so deepe that if wee wade into it wee may easily drowne never finde the bottome so necessary that without it our selues our seruices are prophane irreligious wee are all borne Idolaters naturally prone to fashion God to some forme of our owne Away then with all wicked thoughts and grosse devotions and with Iacob bury all strange gods vnder the oake of Shechem ere we offer to set vp Gods Altar at Bethel without all mentall reservations conceiue of our God purely simply spiritually as of an absolute being without forme without matter without composition yea an infinite without all limits of thoughts Thinke of him as not to be thought of as one whose wisedome is his iustice whose iustice is his power whose power is his mercy and all himselfe Good without qualitie great without quantitie everlasting without time present euery where without place containing all things without extent If this shall giue our devotions any light it is well the least glimpse of this knowledge is worth all the full gleames of humane and earthly skill After this weake direction let vs still study to conceiue aright that we may pray aright and still pray that we may conceiue and meditate more and more that we may doe both And the father sonne and holy Ghost direct vs inable vs that wee may doe all Amen CHAPTER XI Of the workes of Iehovah-Elohim in generall Question HItherto we haue heard of Gods sufficiencie what is his efficiencie Answere That whereby he worketh all things and all in all things 1. Cor. 12.6 It is the same God that worketh all in all Rom. 11.36 Of him for him and through him are all things Deut. 34.4 Act. 14.17 Q. What is here generally to be considered of vs A. Something concerning the essence and something the subsistence Gen. Chap. 1. to the end the word Elohim is vsed aboue 30. times and no other word for God Chap. 2. is vsed Elohim alone to verse 4. and from thence to the end Iehovah Elohim constantly a course I take it not to be paralleled or exemplified in any other portion of Scripture and the reason is good for as long as the workes were in creating the persons obserued each their distinct manner of working and so the holy Ghost vseth a phrase to expresse it as likewise after the worke was done and a seventh day sanctified for rest all the three persons reioyced in the workes of their hands From the 4. verse of Chap. 2. to the end the whole worke being done and repeated againe for the better observation of it and most especially of the true cause Iehovah-Elohim are ever coupled together that we might take notice that creation did manifest one God three persons one God most plainely three persons more obscurely yet not so darkely but if Adam had stood he might haue gathered the same by GODS workemanship both in himselfe and the creatures and that wee that are fallen being not able to read any such matter in the great Booke of the world might obserue it by the little Booke of his word which drawes the Vniverse into two Chapters as into a small map giuing much good counsell in a narrow roome teaching that briefely which Phylosophers haue scarce touched in great Volumes Q. What then concerning the essence A. Has omnipotencie which in nature is before all efficiency yet because we see first by resolution of Gods works which is to goe from the effects to the cause we see Gods omnipotencie by his efficiencie And therefore in the Creed wee beleeue in the Almightie as the maker of heauen and earth From efficiencie and omnipotencie appeares God decree by that his counsell and thence his will or good-pleasure Now his Good-pleasure is the first counsell next and from the one as the cause the other as his manner of working proceeds his decree which is executed by his omnipotencie and efficiencie Eph. 1.11 Will by counsell purposeth or decreeth by omnipotencie to worke all things as he hath set them downe in himselfe Iob 9.4 and 12.13 Prov. 8.14 Where wee read how Gods almightie power is ordered by wisedome Ier. 10.12 He hath made the earth by his power he hath established the world by his wisedome and hath stretched out the heauens by his discretion Ier. 51.15 Q. What is Gods omnipotencie A. Whereby he is able to effect all that he doth yea and whatsoeuer he doth not which is absolutely possible Mat. 19.26 With God all things are possible Math. 3.9 Of very stones to raise vp children to Abraham Phil. 3.21 He is able to subdue all things vnto himselfe Psal 135.6 Whatsoeuer the Lord pleased that did hee both in heauen and in earth in the Seas and all deepe places Mal. 2.15 Did not he make one and yet had he the residue of the spirit to wit to haue created Adam more wiues And here may well appeare the names El and Helion Deut. 9.10.17 Psal 9.2 Dan. 4.17 Christ in the old Testament and also in the new is called The Almightie Isa 9.6 Rev. 1.8 And so the Spirit is called the power of the Highest Luk. 1.35 Q. Why say you absolutely possible is there any thing impossible to God A. Yes All such things as contradict either his owne essence or the nature of things As God cannot lie because he is truth it selfe neither can hee make a body to be in two places at once as the body of Christ to be in heauen and vpon a Popish Altar at once For that implies a contradiction and therefore a lie whereof the Papists and not God are Authors Rom. 3.4 Let God be true and euery man a liar Act. 3.21 Heauen is said to receiue the body of Christ now if it be wholly circumscribed for length breadth and thicknesse in the third heauen it cannot at the same time be circumscribed within the limits of the earth for that which is finite in one place cannot be infinite in two It is onely Gods propertie to be in two places at once neither included nor excluded and therefore if the body of Christ were in heauen and earth at the same instant of time neither included nor excluded it were no more a bodie but a God if they say the omnipotency of God may extend the dimensions of Christs body that it may at the same time fill heauen and earth then is it not in two places at once but in one by continuation if the dimensions of Christs body answere the dimensions of the place it shall be the greatest monster that ever the world dreamed of no not
Mahomet himselfe did dreame hee saw God in a vision so bigge as the Papists haue made Christ Let them neuer flee to Gods omnipotencie to maintaine their I doll vpon the Altar for it contradicts the very nature of a created bodie to be in two or many places at once or extended further then the nature of the creature will beare if Christ had in his body all the 4 elements wholly it could not be extended to fill the third heauen and the earth at once for they are all formally extended to their perfection by God and can fill no greater a place then is vnder the highest heauen Christ therefore hauing but a little part of all these in his body it were beyond a miracle to extend that little further then the whole Againe Christ hauing a glorified body it must not loose proportion now the extension of any one member more then is fit makes a deformitie Theresore the bodie of Christ loosing none of the perfections of nature and receiuing greater perfections of glory must be contained in the third heaven in such a length breadth and thicknesse as is fit for a body So that it neither stands with the power or the wisedome of God to worke such a miracle as the Papists obtrude vpon the world Q. But how can we attribute power to God who is pure act A. It cannot be giuen to God in respect of himselfe but onely of the creatures which may feele his worke which they never felt before The fire alwayes burneth in it selfe yet in regard of this or that combustible matter it is in power to burne that is the matter is in power to feele the act of the fire So God ever acteth or worketh in himselfe Ioh. 5.17 But the creature doth not ever feele it Psal 139.16 All things are said to be done of God long before the creature feeles his worke Hence creation as an action is eternall as a passion in time Gen. 1.1 In the beginning God created the heauen and the earth In regard of heauen and earth creation hath a beginning but in regard of God it hath none Time is the companion of creatures not of the Creator Q. What further appeareth from his omnipotencie and efficiencie together A. His decree which is a definitiue sentence concerning the effecting of all things by his mightie power according to the counsell of his will Whatsoeuer God doth in his efficiency and can doe by his omnipotencie that he decreeth I doe not simply say what he can doe he decreeth for the decree is onely of things to be done his omnipotencie of things to be done or not to be done but thus I reason What he doth that he can doe and what he can doe and doth that he decreeth to be done Ephe. 1.11 According to the purpose of him that worketh all things after the counsell of his will Efficiencie and omnipotencie manifest the decree but it is before them both and a cause of them So that there is nothing either in creation or providence whereof the decree of God is not some wayes a cause yet must we not so much stand poring vpon the decree of God as runne presently to that place in Gods providence which will cleare manifest vnto vs that Gods decree is without all fault The decree of Adams fall went before that part of Gods providence which did gouerne his fall and as providence workes it so God decreed to haue it wrought Q. What attributes appeare by the manifestation of his decree A. Constancie truth and fidelitie for the decree must bee most constant true and faithfull Isa 14.24 As I haue purposed it shall come to passe and what I haue consulted shall stand Vers 27. The Lord hath determined who shall disanull it his hand is stretched out and who shall turne it away Rom. 9.19 Q. What is his constancie in decreeing A. Whereby his decree remaineth constant and vnchangeable Mal. 3.6 I am the Lord which change not and yee sonnes of Iacob are not consumed Isa 46.10 My counsell shall stand and I will doe all my pleasure Rom. 11.29 Heb. 6.17.18 Q. What is his truth A. Whereby he deliuereth nothing but that which he decreeth Truth is properly to pronounce as the thing is but the thing is ever as God pronounceth it to be You stand before me therefore I see you is a good consequence with man but the cleane contrary is true with God God seeth you therefore you stand there For truth is in God before it be in the things and in the things before it can be in me The truth therefore of Gods definitiue sentence is before the existence of any creature or action It is not true that the prescience of God follows the thing done or to be done for then the truth of a thing should be before God decreed it to be As for example God decreed this truth that Adam should fall this thing followes the foreknowledge of God in decreeing it to be so that it followes more directly thus God foresaw that Adam would fall therefore hee fell then on the contrary Adam fell therefore God foresaw it If truth should not more immediately followe the will and counsell of God then the nature of things then should decreed truths be mutable and some-times false but comming immediately from God they are ever delivered as he decreeth them Num. 23.19 Ier. 10.10 Deut. 32.4 Psal 145.17 Dan. 4.34 Rom. 3.4 Tit. 1.2 All which places free God from all possibilitie of lying and make him the Author of all truth Q. What is his fidelitie A. Whereby he effecteth most faithfully whatsoeuer hee hath decreed 1. Ioh. 1.9 He is faithfull and iust to forgiue vs our sinnes Confession is no cause of the remission of sinnes as being after it in nature Yet God hath so decreed to linke things together that he will faithfully as though iustice required it performe remission of sinne to true confession 2. Tim. 2.13 He abideth faithfull and cannot deny himselfe Q. What appeareth by his decree beside these three Attributes A. His counsell for no decree is made without counsell and when Divines say that Gods decree is his eternall counsell they speake improperly for it is a thing wrought by counsell and as the effect shewes the cause so doth the decree of God his counsell For now we goe backward way to bring our selues to the highest cause of all things in which we are to rest without any further inquiry Ephes 1.11 Gods purpose for the effecting of any thing is framed according to the counsell of his will Q. What is his counsell A. It is his deliberation as it were for the best effecting of euery thing that seemeth good in his wisedome and will Act. 4.24 Christ died by the determinate counsell foreknowledge of God but that is the same with the decree for counsell more properly determines then is determined and therefore the new Translation speakes more aptly to doe whatsoeuer thy hand and thy counsell
to make way for the Sea seemes to lie vpon the very waters and to be vpholden by them and so appeared by Gods commandement from vnder them and now to stand in them Q. How called God the waters beneath A. Iammim Seas Gen. 1.10 because there was the collection of many waters all rivers running into it Eccl. 1.7 We see many great rivers which at the first rising out of some hills-side might be covered with a Bushell which after many miles fill a very broad channell and drawing neere to the Sea doe even make a little Sea in their owne bankes Iam signifies the west because the Seas flow from that way c. CHAPTER XIIII Of the Elementaries Question VVE haue heard of the elements what are the elementaries Answere Whereby God made them of these foure elements by a mixture Gen. 1.11 Let the earth bring forth c. This was impossible without heat and moysture therefore other elements were in the composition as may appeare by the resolution of plants out of which water and spirit is to be distilled c. The mystery of this mixture may thus bee conceiued First water being of a running nature is stayed by earths drinesse Secondly earth being dry in the highest degree would destroy waters moysture being not answerable to his quality in the same degree therefore ayre comes in and takes part with water to moderate his excessiue drinesse Thirdly the coldnesse of water and earth together would easily extinguish the heat of the ayre except fire the greatest champion should step in and helpe the ayre against them both And those all foure being closed together fight it out vntill the quarrell be taken vp by euery one yeelding a little to another and remitting their forces vntill they all meete louingly together in the same elementary composition which is as a compound of them all But you will say this is rather Generation then Creation and therefore a foule confusion to bring it amongst divine precepts I answere The action of euery creature is but an imitable genesis or correspondent work-manship to Gods and therefore in euery thing the first course is extraordinary God shewing the creature his way of imitation Therefore all the elementaries were made of God though hee gaue commandement to the elements to bring them forth Q. How devide you these clementaries A. They are either animate or inanimate things with life or without life God shewing himselfe by his worke to be both life and being Now because God proceeds to perfection let vs first see the more imperfect elementaries Q. What are the inanimate elementaries A. Whereby they were made out of the elements without parts that is a body and a soule I confesse some dispute is about Mineralls which containe in them excellent spirits and are found very vivificall in cordialls but yet this is no proper life neither will it follow that they haue a vegetatiue life because they seeme to grow for that is onely by addition of matter and not a liuely extension of the same matter by a springing life increasing to his full perfection c. Q. How are they devided A. They are either Meteors or Mineralls for so it comes to passe that these things which haue onely a body and no soule are either of elements well ioyned together or else of such as hang very loosely together and are casily shaken asunder these things are passed over in silence by Moses and might well be left out of this Art saue onely that God doth wonderfully set forth his glory even by the weakest workes and those that are worst tyed together in their composition We will therefore stay a little in the handling of them for their knowledge shall be both pleasant and profitable Q. What are the Meteors A. All luch things as are mixed of the foure elements imperfectly Gen. 1.6 Of this kinde are the waters aboue Gen. 2.5 the raine that descends from them Psal 148. Clouds fire haile snow winde and vapours are called vpon to prayse the Lord because he created them What marvells doe we meete withall in this head of creatures the clouds the bottles of raine vessels as thin as the liquor which is contained in them there they hang and moue though weightie with their burden These the Lord maketh one while as some ayery Seas to hold water another while as some ayery Furnaces whence he scattereth his sudden fires vnto all the parts of the earth astonishing the world with the fearefull noyies of the thunders eruption out of the midst of the waters aboue he fetcheth fire and hard stones Another while hee makes the clouds as steele-glasses wherein the Sunne lookes and shewes his face in the varietie of colours which he hath not there are the streames of light blazing and falling Starres fires darted vp and downe in many formes hollow openings and as it were gulfes in the skie bright circles about the Moone and other Planets Snowes Haile c. Here might I discourse of a world of wonders to the astonishment of the readers but I must remember my Art which is to speake of Creation and not the generation of things for as the one belongs to Divinitie so the other to naturall Phylosophy And I take it that Meteors were rather generated of the foure elements then created though in all wee are to admire Gods hand though we cannot search out his action But if God lend life as I desire first to acquaint men more fully with the knowledge of Iehovah-Elohim so after with their workes And Creation according to Moses description will yeeld the exactest and divinest Phylosophie Q. What is the perfect mixture A. Whereby the bodies of things are more closely vnited and produced according to the predominant element not hanging by violence out of their proper elements but duely placed of God in their proper places whereby the first matter is filled and adorned God himselfe supplying that voyd and vnformed masse with foure formes and infinite varieties of creatures out of their composition and mixture They which lie the lowest and doe adorne the bowels of the earth wee call Mineralls and they are either Metalls or Stones the one hath water predominant in it the other earth and they are both precious and base purer or impurer And it is to be wondered at that man treading vpon these Mineralls should not learne to contemne them They lie furthest from heaven and the best of them are in India furthest from the Church It is as we haue said that which Midianitish Camels carry that Indian slaues get that servile Apprentises worke that greedy Iewes swallow worldlings admire and Ruffians spend and yet we cannot esteem of it as the meanest of Gods creatures far inferior to a spire of grasse Adam had them in the first Paradise Gen. 2.11.12 In the second we shall not need them Iob 28.1.2.3.5.6 c. There may you see how God hath placed them and how we come by them And so subiect to sinne as God
their instruments There are the liuing glasses placed in the midst of his visage which bring obiects a farre off to the minde and because they are too tender opticke peeces slie of the most soft and lawny touches they are mightily defended and fenced with hollow bones and with prominent browes and lips And least they should be too much bent on what they ought not they haue peculiar nerues to pull them vpward to God as also to the seat of their rest What a tongue hath God giuen him the instrument not of taste onely but of speech also How sweet and excellent voyces are formed by that loose filme of flesh What an incredible strength is giuen to the weake bones of the iawes What a wonder of so few letters to make infinite words and giue them severall sounds with a distinct articulation and ready signification to the hearers The causes whereof in nature are these The lungs or lights breath to coole the heart and like a paire of bellows thrust out that ayre which they haue receiued and it goes and comes by the wind-pipe which is made rough as it were with ringes to stay the breath it goe not out altogether at the top thereof is a peece of flesh to cover the mouth of it Now in the pipe this noyse comes vp and lies in the almands and makes a resound and is turned vpon the tongue which strikes it against the pallet and teeth and makes an articulate sound cutting in peeces the whole sound either into a letter or clapping diverse together makes syllables and so words and then sentences This articulation is naturall but the appellation of things by names is artificiall and belonging to the Art of Grammar In Babels bablers to stop their proud attempt God meddles neither with hands nor feete but their tongues not pulling them out or loosing their strings or making them speechlesse but by teaching them to say too much A sound of letters befooles the workmen and spoiles the worke I beleeue this confusion was made in turning of letters when they intended to put such letters together God taught them to dispose them contrary as ab ba c. And now poore creatures how long doe wee stay vpon the shell of tongues before wee come to chew the sweet kernell of knowledge Division of tongues hinders any worke and is often a cause why our Sion riseth no faster and though it over-threw old Babel yet doth it build the new Onely I except the clouen and fiery tongues of the Apostles Act. 2.3 The Spirit teaching the Art of Grammar without meanes c. Againe that goodly proportion God set in the face how is it altered with passion as with ioy and sorrow Laughter ariseth from the extension of the heart which sends spirits apace from it selfe and because they are hot fly vpwards and so come to the face that is very full of muscles cold by nature and so contracted yet by the heat comming thither are extended which is the laughter in the face Onely this must further be added that the heat of the head and braine doth sympathize with other parts of the body And therefore the apprehension of a ridiculous obiect sends downe to the heart from the head then back againe to the face Teares arise cleane contrary for the head being stricken with the apprehension of some sorrowfull obiect the heart is smitten too and contracts it selfe and so sends vp those chrystaline humors that are to coole it and are squesed out by contraction of parts and so runne out at the eyes The head stands vpon a comely and tower-like necke most sinewie because smallest I might carry you downe to his feete but my purpose is not to play the Anatomist any further then to giue a little taste of a wonderfull worke All the inward vessels for all offices of life nourishment egestion generation c. no veine sinew artery c. are idle Yet this body compared to the soule what is it but as a clay-wall that encompasseth a treasure as the wooden box of a Ieweller or as a course case to a rich instrument or as a maske to a beautifull face let vs therefore come to his Soule Q. How was the soule created A. Immediately of nothing hence it dies not Man was made last because he was worthiest And the soule was last inspired because more noble then all the rest And the inspiration of it is by creating to infuse and by infusing to create Gen. 2.7 Zech. 12.1 The breath of life was formed within and not without man And though it be little yet is it of great value A little peece of gold containes many peeces of silver one Diamond is of more worth then many Quarries of Stone and one Load-stone hath more vertue then mountaines of earth Q. How then was the soule indued A. With most excellent faculties which either worke vpon the body by Spirits or themselues by reason As the soule works vpon the body by elementary spirits it is possible for man to die but as these by the blessing of God are cherished by wholesome food man againe might not die These spirits are either naturall as hauing ayre predominant in them and they serue for generation and augmentation and nutrition or animall hauing fire predominant in them and they serue for sense or motion now the motiue faculties are either for locall motion whereby the bodie is carried vp and downe or epithumeticall and internall motion whereby the soule is moued with desires or affections especially loue and hatred which are the primatiues of all others whether they be in the concupiscible or irascible facultie as ioy and sorrow in respect of present obiects hope and feare in regard of absent c. Beside these separable faculties and not practised without the bodie the soule hath more eminent and excellent powers and abilities which it is able to vse being separated from the body and they are reasonable whereby he might be the free beginner of his owne action that is a cause by counsell Gen. 2.10 and these faculties are vnderstanding and will And thus you see how God hath giuen vs a Soule to informe our bodies senses to informe our soule faculties to furnish that soule vnderstanding the great surveyer of the secrets of nature and grace by this man seeth what God hath done by this he can admire his works and adore him in what he seeth Here is fancie and invention the master of great workes Memory the great keeper or master of the Rolles of the Soule a power that can make amends for the speed of time and make him leaue his Monuments and Chronicles behind him There is will the Lord-paramount keeping state in the Soule commander of all actions and the elector of all our resolutions Iudgement sits by as the great counsellour of the will affections follow as good servants of both And for the good thereof hath God giuen a body fit to execute his charge so wonderfully disposed as
a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. CHAPTER XXIII Of Christs humiliation Question VVHat are the parts of Redemption Answere Two His humiliation and his exaltation Psal 110.7 Isa 53.12 Rom. 8.34 Eph. 4.9.10 Phil. 2.8.9 And the reason is giuen by S. Luke chap. 24.26 Christ must of necessitie both suffer and be glorified c. Q. What is his humiliation A. Whereby he was made subiect to the iustice of God to performe whatsoever the same might require for the redemption of man Rom. 10.4 Gal. 4.4 Heb. 7.22 Christ became our Suretie and so bound himselfe to pay all our debts Papists say Christ is a Mediator betweene himselfe and vs but they are ignorant how a sinne may more peculiarly be against one person then another as the manhood it selfe is more properly vnited to the second person then any other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently of euery person is satisfied Q. What did the iustice of God require A. Two things Satisfaction for the trespasse or payment of the forfaiture and righteousnesse answerable to the law for the payment of the principall The one frees vs from death the other brings vs to life By the first wee are made no sinners by the second wee are made iust The law stands still in force for death and life sinne and die is by Christs death satisfied doe and liue is by his life fulfilled Dan. 9.24 Christ reconciles to God by suffering and of enemies makes vs friends but wee neither deserue nor can iustly desire any thing vntill he bring his owne righteousnesse for vs. Rom. 4.25 Q. Wherein consists all this A. In the conformitie of himselfe both for himselfe and vs to he image of God and the law its performing perfect obedience thereunto as also in vnder going for his such death and dolors as were requisite As Adam was made in the image of God and bound to keepe the law for himselfe and vs so Christ must be conformed in nature to Gods image and in all his actions to his Pathers will He is holy and iust both for vs and himselfe but his sufferings are onely for vs and not himselfe And here two questions arise first whether his originall righteousnesse and actiue obedience were onely for himselfe his passiue onely for vs and sufficient for our saluation It may be obiected by his bloud we are saued c. Ans Here a part is put for the whole for we are saued as well by his life as by his death and they are both of them both actiue and passiue Christ suffered in being concelued and he was no looner made man made vnder the law but he began to pay for vs for as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie therefore his whole life death are for vs and our payment He that dies by the law is not acquitted or iustified but condemned He that makes false Lature may be pardoned or punished but not iustified Euery law acquits when men are found to haue done nothing against it but it moreouer rewards when subiects are found to performe the vtmost required by it Christ therefore is to suffer and satisfie but that will not iustifie vs except further be found in him that he hath done nothing against the law nay also that he hath to the height and ful measure fulfilled it We haue need both of originall and actuall righteousnesse to bring vs to heauen and out of him it is not to befound The second controuersie is about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning this we acknowledge that Christ did not neither could truely and properly suffer the second death which is a casting out and banishment from blessednesse and the fauour of God God forbid that any Christian should haue such a thought of our Lord Christ who euer since his conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not be other for any moment of time He and his Father were neuer separated in loue and affection because Christ even in vnder going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead
3.16 The Prophet sheweth how his peace was wrought out of trouble Psal 126.5 Wee must sow in teares before wee can reape in ioy And wee care not if wee may haue a dry harvest after a wet seed time And thus farre haue wee shewed the preparation now let vs see the composition of grace Q. What is the infusion of faith A. It is a worke of the Spirit who infuseth faith into Infants immediately by his sole operation into men of riper yeares also by the externall ministery of the Word by which it receiueth further increase and augmentation for the word 1 Pet. 1.23 and 2.2 is both seed and food that as it serues to beget faith so it nourisheth the same Luk. 1.44 The babe leaped in the wombe of Elizabeth for ioy This motion was not naturall but spirituall and therefore Iohn was sanctified in his mothers wombe and did really reioyce at the presence of Christ in the Virgin Now sanctification presupposeth iustification and iustification faith yea this ioy was a true effect of faith in the Messias And therefore Infants are capable of faith and may be saued though they die in their mothers wombe As for the others faith it is out of doubt Rom. 10.17 Eph. 2.18.19 And here we are to take notice where that faith which is the first part of Divinitie is wrought in vs to wit in the application of the Spirit after preparation Faith in the rule is generall particular to euery one in the application Furthermore faith wrought by the Word hath two degrees the first is as a graine of mustard seed the second a Plerophorie or full perswasion Wee are at our first but as reeds feeble plants tossed and bowed with euery wind and with much agitation bruised loe yet we are in tender hands that never brake any whom their sinnes bruised never bruised any whom temptations haue bowed Wee are but flax and our best is not a flame but an obscure smoake of grace loe yet here is the Spirit as a soft winde not as cold water he will kindle never quench our little faith others are better growne and stand like strong Oakes vnshaken vnremoued Luk. 13.19 and 17.6 Rom. 4.18.19.20.21 Q. What followes from hence A. Either the insition grafting and sciencing of the prepared into Christ or else his vnion and coalition with Christ First the Spirit infuseth faith by that faith we are put into Christ being put into Christ we haue vnion and communion with him and by receiuing vertue from his fulnesse wee grow vp with him Ioh. 15.2.5 The branch abiding in Christ bringeth forth fruit Not such as are tyed to Christ by an outward threed of profession but such as haue this vitall ligament of faith to couple them with Christ Q. What is this insition A. When being cut off from the wild Oliue the Spirit of God by faith graffeth and scienceth vs into the true Oliue which is the Lord Christ If wee were left as we are cut off by the law wee should wither away and perish and therefore we are set in Christ that in him wee may grow Rom. 6.5 Wee are said to be planted into his life and death Q. How are wee put into Christ A. By our effectuall vocation when the voyce of God soundeth in our eares and in our hearts come and we answere againe as by a liuely Echo Lord we come Hence it is that all such as are prepared by the law are called by the Gospell to come vnto Christ Psal 40.7 Isa 55.1 Math. 11.28 Rom. 8.28 2 Tim. 2.9 Q. What are the degrees of our effectuall vocation A. First a meditation of the mercies of God in Christ and from hence that our sinnes are pardonable and that we haue need of the same mercy then of the meanes how wee may obtaine the same as deepe sighs to God for mercy 2 Sam. 12.13 Psal 52.5 Rom. 8.26 Heb. 4.16 Often praying by our selues and others Hos 14.2.3 Luk. 15.21 Act. 8.22 As also diligent hearing of the word of God read and preached and often frequenting of the Ministers and others for comfort All these further the meditations of the mercies of God to sinners The second degree is Gods gracious perforation or boaring of our eares that the comfortable invitation of comming to Christ the onely Physitian of our Soules may sound and ring in our eares and hearts Zech. 13.9 and wee resound againe we come Lord at thy call and so comming it pleaseth the Father to bestow his Sonne on vs and vs againe vpon his Sonne Psal 27.8 Isa 9.6 Ioh. 10.29 and 17.2.7 Rom. 8.37 And thus sanctified trouble at the last establisheth our peace and the shaking of the former windes makes the trees of Gods Eden take the deeper rooting Surely after the most toylesome labour is the sweetest sleepe and after the greatest tempestes the stillest calmes It is the blessed Lambe of God that carries all our sinnes into a wildernes of oblivion quite out of the remembrance of his Father And if Devils rend and rage in our Soules he presently by a word of his mouth can cast them out Never did Ionas so whist the waues of the Sea being cast into it as Christ cures the wounds of conscience being thereunto applied Here all our throbbing sores receiue their ease by breaking and even Sinai it selfe covered with clouds of Gods displeasure presently by his Gospell of peace is enlightened and the trembling Soule that stands at the foote of it comforted Thus it pleaseth the Father from Ebal the mount of curses to bring vs to Gerizzim the mount of blessings Deut. 27.12.13 And this wee shall finde most true that as in the Sea the lower the ebbe the higher the tide so the deeper we descend in humiliation the higher shall wee ascend in consolation c. Q. What is our vnion with Christ A. It is that whereby wee being graffed into Christ are made one with Christ our head and the Church his body There is no science put into a stocke but if it shall thriue it must first be vnited and become one with the stocke and then grow with it so it is with vs branches of the wilde Oliue wee must become one with Christ if wee desire to thriue in him Ioh. 17.21 with Ioh. 15.1.2 Eph. 2.20.22 and 5.30 Colos 2.7 Isa 61.3 Loe here is a growing temple in which whosoever is planted shall flourish in the Courts of God Psal 92.13 Gods house and the furniture thereof is built of greene growing timber Our bed is greene of liuing stones Cant. 1.16 1 Pet. 2.5 A spirituall house not onely inhabited but animated that shee may be the house of the liuing God 1 Tim. 3.15 Q. What followes from hence A. Our iustification Papists count it absurd for one man to be iust by another mans iustice or wise by another mans wisedome wherein they shew their grosse ignorance in this point of Divinitie for Christ and man being one haue all things in common our sinnes and punishments are