nothing whereof they needed to be ashamed nor any externall thing wherby they might be anoyed which are the proper ends of apparell viz. to hide our shame and defend vs from externall danger of weather and weaknesse Gen. 2.25 Q. When were they created A. Together with the beasts on the sixt day Gen. 1.31 Thus God leaues them to their conscionable obedience the only way to entaile a comfortable prosperitie vpon themselues and their seed after them if their sinnes strip them not of all their hopes CHAPTER XVI Of Gods Providence Question HItherto of the Creation What is Gods Providence Answere It is that part of Gods efficiencie whereby he provideth for all his creatures even to the least circumstance that haue his being Psal 104.24 with 27. As he hath made them in excellent wisedome so in the same wisedome he provides for them Providence is not to over-see or ouer-looke his workes but to worke and haue an efficiencie in all things Permission to the creature is not a cessation to the Creator but the Lord workes his owne will by euery permission Providence is to minde the creature God never forgetting the workes of his owne hands Hence God may be said to be the soule of the world not informing it essentially as a peece of any creature but by his efficiencie in euery thing Math. 10.29.30 Luke 12.6.7 That which Mathew speakes of the falling of a Sparrow Luke interprets by not forgetting In regard of Providence all things are done by reason not of the creatures for thereof they are ignorant therefore by God The falling of a Sparrow is a proposition and that is made of arguments which are cause and effect all which is reason not of the Sparrow nor of men Angels for they onely analyse it by seeing it done therefore of God alone who makes that reason to hang together in the very fall of a Sparrow or hayre of our heads And here come many errors to be touched First the error of necessitie which is that all things fall out by a fatall destinie There is a certaintie in all things for the counsell of God is infallible but no necessary cause seeing these two in reason are opposed Secondly some goe as wide on the other side that would haue all things governed by fortune and chance as if ignorance in vs were to bee preferred before knowledge and counsell in God A flocke of sheepe stands not in more need of a Shep-herd then the worke doth of God Thirdly others hold a Providence in the great and waightie affayres of the world but none in the lesser and baser workes As if it were not as honorable for God to rule the least as to make them A spire of grasse was his creature and it growes not but by his Providence Fourthly the Providence in Lots is not rightly vnderstood It is as casuall for a lot to fall as an haire from the head and yet the Providence is not equall for beside the reason it hath from God in the cause and effect so disposed by him It hath another in the conclusion that by such a fall such a thing shall be determined which is sometimes miraculous sometimes ordinary but alwayes the conclusion of God Seeing then both the reason in the proposition and event is Gods and not mans it is soberly to be vsed and not vpon euery sleight occasion Chance may bevsed in recreation for casualty is to vs in all things inevitable but not determining chance for that is at our libertie and may follow our consultation A lot and fortune differ as the generall and speciall the generall is incident to all our actions and passing our reason is ordered by God the speciall is incident to those things which are warranted vs of God when we take a casuall thing and applie it by Gods providence to determine some event The first is naturall and ordered by that providence which guides nature to his end and sometimes in wisedome lets it misse his end which is chance falling beside the scope of the second mouer though it hit with the first The other is divine as being a testimony giuen by God in the resolution of lome doubt And here it may well be demanded whether the Lot being a divine testimony would like a divine Oracle ever conclude the same truth I answere the Lot is ever infallible in the conclusion because the reason is Gods and ought not to be iterated for that makes God a lier calling into question whether the Lot conclude by the Providence of God or no. Yet I say in sinnefull iterations where the Lot is ordinary and not extraordinary that in the next fall of the Lot fortune may change and differ from the first yet the conclusion in both be Gods and that as his divine testimony But you will say then Gods Oracle is vncertaine and he may contradict himselfe I answere No. For they are both truthes so determined by the Providence of God and the latter may bee a punishment of mans infidelitie for distrusting God in the former A lot is a cause by fortune and therefore must be referred to some cause by counsell not to men for then might they make by the Lot what conclusions they pleased therefore to God who by his owne counsell makes such a conclusion in so casuall an accident Furthermore it followes not because the matter of Lots is indifferent that therefore it may indifferently be vsed in recreation for it is the forme the matter that giues the especiall essence Things that are simply good or simply evill are not to be determined by Lots for so may wee imbrace good for evill and evill for good It must be of a midle nature to both Hence it is vnlawfull to choose two Magistrates by Lot if both be not equally capable of the place for so shall the Common-wealth be wronged by insufficiencie Fiftly this reproues them that exclude actiue providence from the workes of darknesse I know no providence which acts not the Sunne can worke in a stinking puddle or filthy dung-hill and yet still be pure True it is God permits things when he doth not withstand their actions but to say he permits not hauing any hand in the worke is to deny his providence c. And here is excellent comfort to all Gods children that their afflictions are not let loose at randum but come from an Almightie power guided by a most wise providence and tempered with a fatherly loue This cannot but blunt the edge of all evils to consider that a divine hand is in them all Savage creatures will be smitten by their keepers when they are ready to teare strangers in peeces shall I struggle with him that made and moderates the world when he strikes me Either must I blame the first mouer or discharge the meanes though the men may be iustly blamed I know the agent whatsoever may be the fault of the instrument The dying theefe pardons the executioner and exclaimes on his
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
propertie of the Sonne A. To be begotten Heb. 1.5 Q. What is his manner of subsisting A. To be the second person in order not in nature for the begotten in relation is naturally as soone as the begetter Q. What is his worke A. Redemption Ephes 1.7 Q. What is Redemption A. It is a satisfaction made to the Iustice of God the Father for Man by a Redeemer Q. Who is the Redeemer A. Iesus Christ his onely Sonne our Lord. Q. Why call you him Iesus A. Because he is a Sauiour of his people from their sinnes Math. 1.21 Q. Why Christ A. In regard of his offices as he is anointed our King Priest and Prophet Psal 45.7 Luk. 4.18 Act. 4.27 and 10.38 Q. VVhy his onely Sonne A. Because the Father can haue no more sonnes by nature but one Q. Why our Lord A. By the right of Redemption Rom. 14.9 Q. How is our Redemption wrought A. By the humiliation and exaltation of the Sonne of God Luke 24.26 Q. VVhat be the seuerall degrees of his humiliation A. Seuen There be some others left out of the Creed but these expressed are the principall Q. What are they A. 1. His conception 2. his natiuitie 3. his passion vnder Pilate 4. his crucifying 5. his dying 6. his buriall 7. his descent into hell Q. VVhat are meant by all these A. That Christ must not onely satisfie in generall but that he must passe through the degrees of our sorrowes and beare our afflictions Isa 53.4.5 Q. VVhat be the seuerall degrees of his exaltation A. Foure which are his Resurrection Ascension Sitting at Gods right hand and returne to Iudgement As in his humiliation he tooke our receits and tasted the bitter potion for vs so all Physicke being ended of that kinde he giues vs his receits of Redemption Ephes 1.7 Iustification Rom. 3.24 Reconciliation Colos 1.20 Sanctification 1 Pet. 1.2 Entrance into glory Heb. 10.19 These are Cordials for vs and for him after all his penall receits Q. What is the third person A. The holy Spirit who by nature proceedeth from the Father and the Sonne and by counsell applyeth Christ to the Church and euery member thereof the Father being the first person elects the Sonne redeemes and the Spirit sanctifies Ioh. 14.26 and 15.26 Rom. 8.16 1 Cor. 2.12 Ioh. 3.5 2 Cor. 1.21 Rom. 8.23 Q. VVhat is his Relatiue propertie A. To proceede Vnderstanding begets an Image of it selfe and loues it and so from the best vnderstanding to the best obiect of it proceedes a mutuall loue The begetter loues the begotten and the begotten loues the begetter and their loue is equall to themselues and proceedes from them both and to vs. The will of the Father by the wisedome of his Sonne and power of his good Spirit is sayd to doe all Q What is his manner of subsisting A. To be the third person in order for proceeding from two he must needs be the third and yet in nature as soone as either of them for the louers and the loued are Relalatiues and therefore together in nature Q. VVhat is his worke A. Application or Sanctification Ephes 5.26.27 The Sonne hauing prepared the remedie leaues it to be applyed by the Spirit Ioh. 16.7 CHAPTER II. Of the Faith of the Church Hitherto of Faith in God Question WHat is the Faith of the Church Answere Whereby beleeuing in God we also beleeue that wee are of the Church and made partakers of all good things promised vnto it Q. VVhat is the Church A. That number of all those that are applyed to Christ by the spirit Now as this vnion is made by faith it is called the militant Church as by vision the triumphant Q. Why is it called holy A. Because it is an holy Societie of Saints in regard of the Spirits worke 1 Pet. 2.9 Reu. 11.2 and 21.19 Q. Why Catholicke A. Because it is vniuersall in respect of all times persons and places a familie both in heauen and earth Math. 26.13 Ephes 3.15 1 Ioh. 2.1 Reu. 7.9 Q. What are the benefits God bestoweth vpon it A. Two in this life as the communion of Saints and remission of sinnes and two in the life to come as the resurrection of the body and life enerlasting Lamen 3.23 Psal 68.19 Col. 1.5 and 3.3.4 1 Ioh. 3.2 Q. VVhat is the communion of Saints A. It is our communicating with God and the godly both in grace and glory or that fellowship that wee haue with Christ our head and all his members Psal 16.5 73.26 Isa 55.1 Act. 4.32 Gal. 6.10 Ephes 4.3.4.5.6 Heb. 10.24 Phil. 2.1.2 1 Cor. 10.16 Reue. 3.18 and 6.20 Q. What is the remission of Sinne A. It is a worke of mercy whereby the Father being offended and reconciled by his Sonne doth witnesse to our consciences by his holy Spirit that all our sinnes are discharged and that we are graciously receiued againe into his fauour Iob 33.27.28 1 King 8.47 Hos 14.2 Isa 33.24 and 62.11 God in forgiuing our sinnes doth both couer and cure them 1 Ioh. 1.9 Q. What is the resurrection of the body A. It is a standing vp from the dead by the power of Christs resurrection whereby our corruptible bodies are made incorruptible and filled with all glory and excellencie Iob 19.25.26 Ioh. 5.28 Act. 3.19 1 Cor. 15.42.43 2 Cor. 5.1 Heb. 11.35 Q. What meane you by life Euerlasting A. That most blessed and happie estate in which all the Elect of God shall raigne with Christ their head in the third heauen after this life and after the day of iudgement and that both in body and soule for euer and euer Psal 16.11 Isa 64.4 Ioh. 17.20.21 1 Cor. 2.9 and 13.12 and 15.28 2 Cor. 12.4 Phil. 3.21 Reue. 21.22 and 22.2 CHAPTER III. Of good Workes Hitherto of Faith Question WHat are the workes of Faith Answere That ready act of faith to doe as we are bidden Rom. 6.16 1 Sam. 12.25 Iam. 2.14.17 Ioh. 14.15 1 Thes 1.3 Tit. 3.1.8 Q. How are these workes deuided A. They are either our walking with God or conferring with him or receiuing from him 2 Cor. 7.1 Phil. 1.6 2 Thes 1.11 Heb. 6.17.18 Faith bids the cleansed goe away and sinne no more but walke after the Spirit it prouokes to prayer and giues vs full confirmation of Gods loue Q. What is our walking with God A. It is our due obseruation of his lawes in all our wayes Psal 119.6 Q. What is the law of God A. The rule that God hath prescribed vs for the holy performance of all our actions Isa 8.20 Rom. 2.15 7.7 Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Mark 12.29.30.31 Q. What is the first Commandement concerning the worship of God A. Thou shalt haue no other Gods before myface Gen. 39.9 Iob 31.23.24 Psal 112.1 Pro. 3.5 Isa 8.13 and 51.12 Hab. 1.16 Luke 12.45 Phil. 3.19 Colos 3.5 Q. What is the summe of this precept A. The hauing of
in his workes Iudg. 2.10 They neither knew the Lord nor his workes Psal 78.7 That they might set their hope in God and not forget his workes Exod 6.3 God is first sufficient to performe his promises and then efficient of them Rom. 3.20.22 Abraham beleeued God to be willing and able to doe what he promised Heb. 11.6 God in himselfe all-sufficient and for vs are warder Seeing this is so let vs never prescribe his wisedome hasten his mercy His grace for the present shall be enough for vs his glory will bee more then enough With men the rule is good first try and then trust but with God we must first trust him as sufficient to helpe vs and then try him in his workes and wee may be assured that it is as possible for him to deceiue vs as not to be Either now distrust his being or else confesse thy happinesse and with patience expect his promised consolation Thus may we well hearten and harden our selues for all attempts Q. What is Gods sufficiencie A. Whereby be being all-sufficient in himselfe bee is also all-sufficient for vs. Gen. 17.1.2 Cor. 12.9 Hope of advantage is the Load-stone that drawes the iron hearts of men why then should not God that is rich in mercy haue more suters Alas shall a little absence in performance breede a lingring consumption of friendship Can wee part with earthly things in present possession for hope of better in future reversion and giue the all-sufficient no time for the reture of his promises No age afforded more parasites fewer friends we flatter with God when we say we loue him and leaue him for delay The most are friendly in sight serviceable in expectation hollow in loue trustlesse in experience they will giue God a glad welcome whilst he is a doing for them and as willing afarewell when hee doth desist nay a little withdraw for triall but hee that truely knowes the sufficiencie of his God will wait vpon his efficiencie without grudging Rats and Mice runne to the full Barne leaue it when it is emptie So dung-hill creatures for their bellies serue God and flintch from him in their want Q. What followes from hence A. The consideration of the name Shadai which is compounded of Sha a Relatiue contracted of Asher signifying which or what and Dai a Noune signifying sufficiencie So that the name by this reckoning is thus much he which is sufficiency it selfe Or as others would haue it from Shadh a Pappe all as it were sucking their happinesse from God Others againe of Shadhadb to penetrate or goe through euery thing and so signifies Almightie The Grecians translate it by Antarkees or Pantocrator God being sufficient to blesse his owne and destroy their enemies Gen. 28.3 El-Shadai God which is sufficiencie it selfe blesse thee Ioel. 1.15 As a destruction Mi Shadai from the Almightie who can crush the proudest and stoutest of his enemies Hence may we learne to humble our selues vnder his mightie band and to cast our care vpon him 1. Pet. 5.6.7 Remembring that all our safetie and sufficiencie hangs vpon him Wo then when God our sufficiencie is pleased to try vs with any woe or want then remembring our selues to be but wormes Het vs not turne againe when he treads vpon vs. If hee call for his owne or cut short ours desires it is not for vs to storme or startle but quiet our selues with our trust in him I haue seene ill debters that borrow with prayers and keepe with thankes repay with enmitie Wee certainely mis-take our tenure if we thinke our selues owners when we are but Tenants at will Or take that for absolute gift which our God intends as loane It is Gods great bountie wee may haue right to any thing though not Lordship over it of our very liues we are but keepers no commanders Wee may all say as the poore man did of the Hatchet alas master it is but borrowed Out of Gods sufficiencie comes all ours and therefore it is not for vs to be proud of any thing no more then for vaine whifflers of their borrowed chaines or silly groomes of the Stable of their masters Horses Q. Wherein consists the all-sufficiencie of God A. In essence and subsistence one God three persons He that is sufficient to make vs happei must haue a being to giue being to our happinesse and subsisting that it may exist in vs. Iehovah may giue vs being and yet better not to be then be miserable And surely hee that apprehends no more then the divine essence knowes but himselfe to bee wretched and sure to smart by the hand of divine iustice Iohn 17.3 Eternall life is in knowing the Father the onely true God and Iesies Christ whom he hath sent 2. Cor. 13.13 The loue of the Father to begin the grace of the Senne to dispence and the communion of the of spirit to finish are all necessary to saluation Math. 28.27 Baptize them in the name not names of the father sonne and holy Ghost one name one nature yet with this threefold relation of Father Sonne and Spirit and here our thoughts must walke warily the path is narrow the conceit of three substances or one subsistence is damnable The breaking of Relatiues is the ruine of Substantiues herein if ever heavenly wisedome must bestirre it selfe in directing vs that wee may so sever these apprehensions that none be neglected and so conioynethem that they be not confounded The Sonne is no other thing from the Father and yet another person and so the holy Ghost is no other thing from them both and yet another person And here the gagling geese I meane the Rhemists are worthy to haue their tongues pulled out of their heads and as Hierome sayd of his Vigilantius made into gobbets who not contenting themselues like Shemeies to raile on Caluin and rattle vp our English Students for reading him blaspheme in confuting his blasphemies as they call them That Christ is of God his Father is most true as his eternall essence is taken personally but as the simple nature is considered in it selfe without relation of persons there the essence is the same in all three and not placed all in the first person and borrowed of him by the other Neither shall they nor any other hereticks once bee able to hisse at the reasons or stand before the face of them as the spirit of God layes them downe Exod. 3.14 I will bee could not be predicated of Ghrist if he were not God of himselfe Ioh. 1.2 Christ in regard of his person is said to be with God and in regard of his essence to bee God and therefore as his person is from or with another so his essence is of himselfe Ioh. 17.20 All that is Christs is the Fathers and all that is the Fathers is Christs The Father therefore hauing the Godhead of himselfe it followeth that the Sonne hath it likewise of himselfe Againe it is contradiction of say God of himselfe and God of another
This is eternall life to know the father reconciled in his sonne Retire thy selfe daily into some secret place of meditation and prayer such as Cornelius his leaddes Dauids closet c. and thou shalt finde with Iacob the sweete vision of Angels climbing vp and downe this sacred ladder which stands betwixt heauen and earth at the top of it is the father the whole length of it is in the sonne and the spirit doth firmely fasten vs thereunto that so we may be transported vnto blisse Q. What is here to be obserued A. The names in Scripture that expresse this mystery as Elohim and Adonai Gen. 1.1 Mal. 1.6 Both which words being plurall are ioyned with words of the singular number to shew the vnitie of the persons both in essence and action It is not for euery proflygate professor that liues as he list to be dealing with this divinitie These pearles are not for swine who will laugh at such congruitie as makes one of three and three of one but hee that findes and feeles the conioyned working of the Trinitie will adore it in vnitie ascribing to father sonne and holy Ghost equall authoritie and power in all their workes This as well as the whole rule of well-liuing belongs to the sealed fountaine the spouse of Christ A doctrine not fit to be preached in Gath Askelon to vncircumcised and prophane hearts that will turne euery good thing to their owne destruction The Lord that hath the teaching of all hearts make vs ready for this transcendent learning Q. What secondly is to be obserued A. That the subsistences or persons being the same essence are God and one God Ioh. 1.1 1. Ioh. 5.7 Cut but the hayre from the eye brow saith Augustine and how disfigured will the face looke there is but a small thing taken from the body but a greater matter from the beautie so in these honourable wayes of wisedome wee may not derogate the least iot of Deitie or dignitie from any person Q. What in the third place A. That whatsoeuer Attribute is giuen to the essence may so farre forth be giuen to the subsistences as euery person is infinite eternall incomprehensible c. Exod. 23.20 with 1. Cor. 10.9 Christ hath the same name and authoritie with his Father Ioh. 1.1.2 and 14.1 and 21.17 Phil. 2.6 Heb. 1.3.1 Ioh. 5.20 Rev. 1.11 In all these places the essentiall Attributes of the divine nature are giuen to Christ So likewise to the Spirit Psal 139. Act. 5.3.4 1. Cor. 3.16 Iob 33.4 2 Cor. 13.13 Mat. 18.19 O that we had but in vs the internall principles of faith to rest vpon these three worthies infinitely great and gracious This I am sure as a spring or oyle to the wheeles of our Soules would make them goe smoothly and currantly Make all other yokes light and easie Vndoubtedly the Pipe of Faith would here draw in so much sweete ayre from the precious promises of life that thereby wee should be able to renue our strength and with chearefull spirits lift vp the wing as the Eagle runne and not be weary walke and not faint What shall idle Guls with a Pipe of Tobacco or Cup of Sacke silly smoakie helpes giue life againe to their dull and deadly Spirits And shall not the Saints and servants of three so infinite exhilerate and cheare their hearts with the feeling of their new life so mercifully begun by the father powerfully dispenced by the sonne and perfectly finished by the spirit Where were all this grace if it were not stronger then any Ellebore to evacuate the minde of all feares and griefes It is for nature to be subiect to extremities that is eyther too dull in want or wanton in fruition but grace like a good temper is not sensible of alteration O then that euery easie occasion of pleasure profit or preferment should interrupt vs in these religious intentions and draw vs to gaze like children which if a bird doe but flie in their way cast their eye from their Booke Nay what a shame is it to thinke how hardly we are drawne to learne or listen to this lesson As a beare to the stake as a slaue to the mill or a dullard to the Schoole are wee brought to these studies Q. What in the fourth place A. That all the three persons are God of themselues for an absolute first cannot no not in order be the second or third of any other but a first in all The Sonne because he hath his person from the Father is a second person but not a second God Deut. 6.4 1. Tim. 2.5 1 Ioh. 5.7 All those places that proue God to be one exclude all derivation of essence for one cannot bee multiplied without number Heb. 1.3 The sonne is the image of the person not the essence it were an absurditie to say Christ is the image of himselfe but apt and proper the expresse image of his Father For tho he be no other thing from his Father yet another person Hence wee learne how to expound that speech very God of very God that is the subsistence of the sonne is verily and truly from the subsistence of the father The person begetts not the essence for to beget and be begotten are relatiues yet the essence is absolute But Ioh 5.26 It is giuen to Christ to haue life in himselfe If life then essence c. I answere Christ speakes of life in the text by way of dispensation as he was the Messias and so it is explained ver 27. He hath giuen him authoritie to execute Iudgement because he is the sonne of man The very text makes this common to both persons to haue life in themselues which is the property of the God-head and yet Christ hauing life in himselfe as God hath the same giuen him as Mediator and sonne of man but you will say so he had power to giue himselfe life and therefore the fathers giuing respects his person as well as his office I answere it is true for as the sonne of man receiues subsistence from the sonne of God so the sonne of God receiues subsistence from his father Now working is according to subsisting therefore the life of grace spoken of verse 25. is wrought by the humane nature of Christ as it is sustained by his person and his person being from the father worketh the same life from him so then it is giuen to the sonne in regard of his manner of subsisting to bee the dispenser and disposer of the life of grace whereof the father is the beginner c. But as God he quickeneth whom he will v. 21. and that as he hath life in himselfe Life will and vnderstanding are Attributes of the essence and so simply one in them all Here may the sicke finde a Physitian the broken a balme of Gilead the fearefull a shelter the flyer a refuge and the breath-lesse spirit a blessed rest The sonne of God hath wedded to himselfe our humanitie without all possibilitie of devorce the
and a man as he is composed of a body and reasonable soule so that he is a man in one respect and a Scholler in another Rom. 2.21 Thou that teachest another teachest thou not thy selfe Where you see the same man is to be both master and Scholler I am astonished at so many wonders as I behold enstated and packeted vp in this rich Cabinet of the knowledge of GOD. They that goe downe into the deepes they see the workes and wonders of the Lord. Psal 107.23 But they that goe downe into this deepe are not like to see any thing except they plow with his heyfer that can read vs the darkest riddles Ioh. 14.9.10.11 Christ in this mystery applies two rules of relation the one concerning their mutuall knowledge the other their mutuall being He that hath seene me hath seene my Father that is Philip know one and know both if thou beleeue mee to be the sonne then must thou beleeue my father For it is impossible to conceiue a sonne without a father Againe I am in the father and the father is in me that is our being is mutuall if I were not his sonne he were not my father and if he were not my father I were not his sonne As I haue the being of a sonne from my father so hath he the being of a father from his sonne And hereupon by the necessitie of relation I am in my father and my father is in mee Abraham as a father is in Isaac and Isaac as a sonne is in Abraham but because they are also two distinct men Isaac is also out of Abraham and Abraham out of Isaac But the eternall father and the sonne hauing the same singular essence are personally the one with the other and essentially the one the other Ioh. 1.1 Q. How are they then distinct A. As the man and the Scholler And here to avoyd all doubts and dangers and that a godly appetite may finde what to feed on let reason ruled by Scriptures supply with the defectiue what he either reads not or in reading knowes not Iob. 1.1 The word was with God and the word was God If God in both places be taken in the same sense then the second person is so a concrete with the essence as in reason the essence may be predicated of it and therefore the difference is rationall not reall or if you will haue the argument the essence and subsistence are diverse not opposite They turne sides not backes The essence dissents from the subsistence by reasons apprehension not natures opposition for if they were opposite he that is with God could not be sayd to be God So that the holy Ghost reacheth vs by that phrase that the sonne for manner of subsisting is with the essence as if it were to bee conceiued close by the side of it as the manner of a thing is to the being of it And againe least wee should there mis-take by putting too great a difference as if the manner should differ really from the thing he addes and the same was God So then the difference is very little a diversitie no reall repugnancie They turne aside our apprehension without crossing or contrarietie If God in the first place be taken personally and in the second essentially then with God is with the father and so they are not diverse but contraries not if I may so speake with reuerence as backe to backe but face to face I am thy father thou art therefore my sonne but when I say I am thy father therfore I am not thy sonne in this they are contrary not in the other And therefore wee say the properties are incommunicable I am the begetter therefore not the begotten Yet if I be the begetter thou art my begotten Psal 2.7 So then the Subsistences are contraries with mutuall affection but essence and subsistence are diverse by Logicall apprehension Ioh. 10.30 I and my father are one 1. Ioh. 5.7 These three are one as relatiues or contraries they cannot be one but as subsistences in the same essence they are all one I should be thankefull to my render if he would not suffer idlenesse to deuour the sweete that others sweat for or would but so much as count these labours pleasant as they are prepared to his hand But I feare as the Iassians in Strabo delighted with the musique of an exquisite Harper ran all away as soone as they heard the Fish-market bell ring saue a deafe olde man c. So they that seeme to be delighted with the knowledge of divine things are easily called off by worldly imployments and if any stay by it they profit no more by this Doctrine then the deafe man did by the Harpers ditties The Ministers haue some-thing to doe that breake vp the swarth and sowe it for vs. I shall desire no more but godly attention and patience to weigh all points diligently and with humilitie to yeeld vp their owne fancies to reason The hot and headdie are not to be imployed in the contemplation and search of these truthes for as being suddaine in their actions they seize lightly on that which commeth first to hand so being stiffe in their resolution they are transported with euery preiudicate conceit from one errour to another Giue me therefore a constant and stable student and he shall gaine by this good Q. Doe these relatiue properties adde any thing to the essence A. Nothing but respect and manner of being so that the essence remaineth still pure or meere essence The relation of a father master servant c. are no addition of a new essence Rom. 2.21 The learner and the teacher may bee the same man He is a right Mauchen or gazing stocke that thinkes himselfe a new man because he is a new master As Saul was changed to another man presently vpon his anointing so are men vpon their advancement and according to our ordinary Proverbe Their good and their bloud rises together Now it may not bee taken as it hath beene Other fashions fare and furniture fit them whom favour graceth But alas what is relation to Greatnesse where there is no alteration in goodnesse the man is the same though he haue the respect of a King Q. What is the second thing meant by relatiue properties A. That the Subsistences or persons are distinct by themselues as Relatiues From the essence as we haue said they differ as diverse onely turning aside a little but amongst themselues they differ as contraries hauing mutuall respect for though the sonne be the sonne of the father and the father the father of the sonne yet the father is not the sonne neither is the sonne the father So likewise the holy Ghost proceedeth from the father and the sonne yet is he neither the father nor the sonne A father a sonne being relatiues are contraries yet both of them may be no more then diverse to the same man that is both Mat. 1.2 Abrahambegate Isaac and Isaac begate Iacob c.
What is this manifold wisedome of God in respect of the vertues of the vnderstanding A. It is either the knowledge of all principles or truthes to befetched out of them or conclusions that may ensue vpon on these truthes or of the methode and order of disposing euery truth in his proper place or the practise of them so disposed according to the rules of any Art Iob 9.4 Hee is wise in heart and mightie in strength who hath hardned himselfe against him and hath prospered There is no wise workking against God Exod. 1.10 come and let vs deale wisely with them Pharaohs policies might have prevailed if a wiser then himselfe had not taken their parts against him Q. What are these intellectuall vertues A. They are in number fiue which are thus named first intelligence secondly science thirdly sapience fourthly prudence fiftly art or skill The first vertue knowes all inventions the two next all iudgements true or false together with all direct conclusions or deceitfull sophistications the fourth fits for the orderly practise of any thing and the last makes vs skilfull in whatsoeuer we doe The observation of these fiue vertues makes a man proceed fully vpon any theame To preach by them is a most full and effectuall way by intelligence wee open the text and bare the severall principles or reasons contained in it By science we gather the doctrines that those principles and reasons will yeeld By sapience we deduct or conclude further matter which was obscure till we did sift it out by making one truth force another By prudence wee make vse and application as may be fit for time place and person and so orderly vrge the truthes we haue found out by discourse Lastly by art we further the practise of all those duties which wee haue formerly pressed Some explaine their Text well yet neuer aptly lay downe doctrines others doe both these but misse in the conclusion others hit the conclusion too but wrong themselues or their auditors in application eyther making none or that which is amisse And lastly others leaue at the vse hauing warmed the affections and pegge it no further by letting them see the way of practise and so hammering not home the naile which should be fastened by the masters of the assembly let it slip againe or leaue a chinke Salomon the preacher Eccl. 12.10.11 observed all these vertues By intelligence of principles he sought to finde out acceptable words by science he looked for an vpright writing and by sapience tried them to be the words of truth and then by prudence made his words as goads to pricke forward vnto practise and then by art as a skilfull master of the assembly fastned the naile to the head Q. What is Gods intelligence A. That vertue of vnderstanding whereby he worketh euery particular concerning euery thing there is no argument or reason but he can finde it out Psal 139.16 All things in Gods booke ver 2.3.4.5.7.11.12 Euery thought word deed with their circumstances of time place person c. are all together knowne to God God needs no intelligencers for his eyes are over all his workes Q. What is his science A. That vertue of vnderstanding whereby hee knoweth all truthes in the things which as they are to come is called prescience or foreknowledge and in regard of past present and to come omniscience Ioh. 21.17 Lord thou knowest all things and therefore canst iudge whether I speake truely or not for foreknowledge there is none in God properly for to him all things are present yet speaking of his indirect knowledge in reference to the creature we terme that foreknowledge that goes before the existence and being of the creature Q. What is his sapience A. That vertue of vnderstanding whereby he vnderstandeth whatsoeuer may follow or ensue of euery thing Iob 12.13.16 Such wisedome with God that he knowes how to handle both deceiuer and deceiued their fallacies can no wayes prevaile with him Q. What is his prudence A. Whereby he knoweth the fittest opportunitie for the dispatch of all things Gen. 15.16 The wickednesse of the Amorites is not yet full 2. Pet. 2.9 The Lord knowes how to deliuer the godly and reserue the wicked to punishment 2. Thes 1.6.7 It is a righteous thing with God and most ag reeable with his prudence in applying of rewards to recompense tribuiation to them that trouble you and to you which are troubled rest with vs c. Q. What is his art or skill A. Whereby he knoweth how to effect euery thing most skilfully Psal 104.24 In excellent wisedome hast thou made all Heb. 11.10 For he looked for a citie which hath foundations whose builder and maker is God the originall word is Technitees an Artificer God hath manifested great skill in the creation of these lower parts of the world but in the third heauen his art passeth all excellencie Q. Seeing his good-pleasure appeares last what is it A. The most free act of his will in euery thing as it pleaseth him Psal 115.3 Our God is in heauen he doth whatsoeuer he pleaseth Mat. 11.26 Euen so father for so it seemed good in thy sight Math. 20.15 Is it not lawfull for me to doe with mine owne as I list Ephes 1.5.9.11 Q. How doth it respect himselfe A. As the chiefe good Psal 36.9 For with thee is the fountaine of life and in thy light shall we see light Col. 3.11 Christ is all and in all His good-pleasure must needs first respect himselfe then his creatures because from him as the fountaine of goodnesse they haue all their goodnesse deriued 1. Cor. 15.28 God is said to be all in all Q. How the creatures A. As they beare his image in which regard they are onely good Gen. 1.4.10 c. God saw it was good that is he so approued of his creatures as they answered his goodnesse in making of them Rom. 12.2 Be not conformed to this world but be yee transformed by the renewing of your minde that ye may proue what is that good and acceptable and perfect will of God Conformitie with the world pleaseth not the Almightie because it agreeth not with his image being mightily deformed with sinne Then doth hee acknowledge vs for his when we are changed by the spirit of sanctification into that image which we lost by the fall of Adam Q. What learne you from thence A. That the good pleasure of God being most freely set vpon his creatures is the first and most absolute cause of all things and therefore he must needs doe all that hee doth with the greatest libertie of will hauing no higher cause to checke him Dan. 4.35 He doth according to his will in the army of heauen and among the inhabitants of the earth and none can stay his hand or say vnto him what doest thou Ier. 18.6 Mat. 20.15 Rom. 9.18.21 2. Sam. 16.10 Isa 45.9 In all which places as God workes most freely so he is bound to render account to none of all his
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
much wrangle and wrastle concerning Reprobation but with delectation recreate our selues with this divine worke of our Election This casts it selfe into a large compasse whereas in the other God contracts his hand and giues man leaue to mischiefe himselfe And although our Reprobation be from God yet our condemnation is from our selues The strait and straight line to heauen lies in this compasse that it is from the Father by the inchoation of decree in the Sonne by the dispensation of meanes by the holy Ghost for consummation of those meanes and to faith for the instrument of application Q. How is the Church devided A. It is either militant vpon earth or triumphant in heauen This distribution is of the Church eyther in respect of the members or of their condition Members as some are on earth others in heauen Condition as our fighting overcomming In this world our application is but inchoatiue in the world to come it shall be plenary Here with strife against sinne and Satan hereafter shall bee our glory and triumph We can see no more palmes then crosses if there were no resistence our Christian vertue would not appeare There is but one passage and that a strait one and if with much pressure wee can get through and leaue our superfluous ragges as torne from vs in the crowd wee are happy God would haue heauen narrow and hard in the entrance that after our paine our glory might be the sweeter One peece of iron cannot be souldred and fastned to another vnlesse both bee made red hot and beaten together so Christ and his Church the whole body and the members cannot so soundly be affected each to other vnlesse both haue experience of the like misery Rom. 8.17 this frayes many from being the Lords who though they would be glad of the crowne yet stand trembling at the Crosse It is Satans policie to driue vs from our military profession by the difficultie of our Christian ware fare like as some in hospitall Savages make fearefull delusions by Sorcery vpon the shore to fright Strangers from landing c. But wee are not to bee dismayed seeing God hath made the militant estate of the Church a degree vnto the triumphant It is a graduall no specificall distinction to say the church is militant or triumphant Eph. 6.11.12.13 Heb. 12.22.23 Q. What is the militant Church A. It is the number of all those that are applied vnto Christ by faith Here were must liue by faith after wee shall come to the fruition of Christ by sight Ephes 6.16 Heb. 11.1 2 Cor. 3.18 and 4.17.18 1 Cor. 13.12.13 This Church consists onely of men not as yet freed from the burden of the flesh and that is the reason why the worke of the Lord goes so slowly forward and makes many sit still with their hands foulded in their bosomes and wish they knew how to be rid of time and so become miserable loosers of good houres and good parts and the very hope of future reward because they will not striue with themselues Happy are those persecutions that driue vs to this hold and like an old beaten Hare weary of long chasing returne vs to this home to die in this borrough Q. Is the number of these alwayes alike A. No but sometimes greater and sometimes lesser and its invisible in regard of faith yet euery faithfull man may know himselfe and so may a man that hath the spirit of discerning judge of another to his comfort for faith in both is to be knowne by his fruits c. 1. Tim. 1.12 Heb. 6.9 Q. How shall a man doe in this case A. By his care to walke according to the rule of godlinesse he shall procure a comfortable testimony to his owns Soule and confirme others in the way of Religion Act. 24.16 2 Cor. 1.12 Heb. 13.18 Tit. 3.8 Q. Is the Church militant by it selfe in the world A. No it is mingled with tares and chaffe and as God left the accursed Cananites to be as prickes and thornes to his auncient people so still will he haue his deare ones to bee exercised with the wicked of this world that their graces may more fully be knowne and themselues wained from the wearisome world Hence it must needs be great folly to leaue visible Congregations because they are pestered with the prophane of the world there is no man that will cast away the gold or corne because it is mingled with his offall but will bestow some labour on the fanne fire or furnace God hath left meanes to purge his Church of prophane persons though he will haue some tares to try his Children and keepe them in awe of his maiestie nay make them labour the more to proue their election If all were good who would feare to goe to hell But seeing we may be Christians and not elect it will make vs more diligent to studie for true holinesse And knowing that many shall be damned with the water of Baptisme in their faces and Church in their mouthes It will teach Gods Saints in spite of all hypocrisie to worke out their salvation with feare and trembling Phil. 2.12 Our blessed Saviour out of the very feares of damnation hath fetched the safest securitie of salvation oh that we could out of this securitie as easily fetch the feare of his maiestie Math. 13.24.25.47 1 Cor. 5.10.11.12.13 Q. What are these tares and chaffe A. Such in the Church as haue but the name of Christians and yet are together with the Church in this world and so are called improperly by the name of the Church Visibilitie Profession congregation c. doe as well belong to the tares as the wheate the Reprobate as the elect and therefore are but accidents of the Church yea such adherents as are separable from the Church and therefore Papists and Separatists doe ill in teaching them to belong so essentially to it Math. 13.49.50 Rom. 9.6.7 1 Ioh. 2.19 Ioh. 6.70.71 Q. How is the Church militant with the tares distributed A. Into Congregations as great Armies into lesser bands It is impossible for all to heare one Pastor and therefore must the governed be ranked vnder diverse teachers that all may heare and learne 1 Thes 2.14 Eph. 4.11.12.13 Q. What is here to be considered A. The government of the Congregations which is an order of ruling and obeying in the outward communion of the Saints Our sanctification is not wrought all at once but by degrees and the Churches must beget children vnto God and therefore there must be an holy ordering of the people to bring this worke to passe Againe a law is necessary to keepe corruption vnder and if there were no power to restraine evils this field of God would runne all into thistles This worke must be continuall or else grace speedeth not Like as the body from a setled and habituall distemper must be recovered by long dyets and so much the rather for that none can intermit this care without relapses so in regard of
shall presently begin to cry out Lord enter not into iudgement with thy servants for in thy sight shall no man liuing be iustified Psal 143.2 Rom. 3.20 and 4.6 Gal. 2.16 Neither will that dip or die of our workes in the bloud of Christ helpe vs for howsoever the colour or tincture may be perfect yet the cloth it selfe is so stained that it receiues no perfect wash or holinesse in graine that perfectly answers the strictnesse of Gods iustice Oh the perfidious heart of man that would steale the vertue from the die and giue it to the cloth surely it is more hard to be stripped of our pride then of our gold and lewels for even when those and such like out ward ornaments are gone many times these inward rags swell vp the soule These are the Scorpions and Snakes as Iereme termed the errors of Origen amongst which poore Papists haue walked priding themselues in their owne clouts for the supposed die they haue receiued But Bellarmine the inventor of such a shift puts it off againe and sayes it is safer for a Christian to renounce the merites of his workes not so much for their in certaintie as the imperfection of their iustice and danger of vaine glory and to resolue and teach men to repose their whole confidence in the mercy and bountie of God Q. How is the Law distributed A. It is either concerning the worship of God or loue of our neighbour Math. 22.37.38.39.40 Q. Whatas the worship of God A. That reverent respect and loue wherewith wee are to imbrace his maiestie with our whole man 1 Sam. 12.24 Mat. 22.37.38 The Schoolemen define it to be an immediate act of the will vpon God but this is the whole rule of Divinitie which is nothing else but the ordering of the Will so as it may please God Now the act of the will is either to beleeue or obey and obedience is either immediate as pietie or mediate as charitie Hence the loue of my neighbour is not an immediate act vpon God and in this sense worship is well distinguished from charitie as haning no neerer obiect then God The loue of man is so farre forth peece of Divinitie as it is done in obedience to God and his law other wise it is but an act of humanitie c. Furthermore it appeares that worship and prayer are not all one nor that prayer is all the worship of God though indeed it be an onely part the Soule therein most immmediately conferring with God for worship if it be taken for an act of the will is as large as all Divinitie if for an immediate act of obedience as large as the first Table if for an act of the affections mouing God with things agreeable to his will as large as prayer for the act of the will falling into the affections and turning them about with earnest intreaties and thankes is the divine worship of prayer In beleeuing obeying praying celebrating of Sacraments I worship God but immediate obedience is that which is required in the first Table when without all other respects I loue God purely and sincerely whereas in duties of charitie I am bound by the law to haue respect vnto my neighbour for Gods sake and in prayer I respect mine owne wants and come to God for supply cyther in suites or thankes c. Deut. 6.5 Luk 10.27 Q. How is the Law coneerning Gods worship distributed A. It is either concerning the worshipping of him alone or the worshipping of him in due manner of him alone or with his alone worship First wee must haue him for our God and then giue him his due And therefore when the Papists say that the second Commandement forbids not images but Heathen Idoles counted for Gods they are deceiued for it is the first and not the second Commandement that forbids such Idolatry Math. 4.10 and 15.3.9 Q. What is the worship of God alone A. It is the first Commandement thou shalt haue no other Gods before mee or in my eyes Exod. 20.3 This is a pure Commandement and brings the soule to a most simple worship of one that it may not be distracted with many Q What is here commanded A. That God is to be worshipped and God alone and that truely and totally Truely that there be no halting wholly that there be no halving And all this must be done as in his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service is a fault with men but let vs but serue God whiles he sees vs and it is enough He must haue all or he will haue nothing the Devill will be glad of any corner for he knowes full well that if he haue any part God himselfe will haue none Salomons Curtizan talkes of dividing and many are content to share themselues betwixt God and the world mammon and the Mediator But the true Christian will cry out no let God take all I may well say of my heart as Lot of Zoar is it not a little one Alas it is even too little for God I need not thinke of taking in an Inmate it is happinesse enough if God will vouchsafe to take vp all the roomes for himselfe and inlarge them for his owne entertainment I know the bed and the throne can abide no rivalls and seeing God calls for the heart as his throne and the soule as his bed let him rest there and never bee disquieted with any partner 1 Sam. 12.24 Q. What is forbidden A. All not worshipping of God as likewise worshipping of other Gods or preferring any other thing before him as our selues riches bellies c. Exod. 20.3 Rom. 16.18 Phil. 3.9 Q. What are the lawes concerning the due manner of worship A. They either set forth the right worship of God or the right handling of it It is not enough to worship God and that with his alone worship but we are to be carefull of the reverent vsage of it as also the diligent practise of it especially on his owne solemne day Ioh. 4.24 Q. What is the law concerning his right worship A. It is the second Commandement thou shalt not make to thyselfe any grauen image c. Exod. 20.4.5.6 Q. What is commanded A. That God is to be worshipped with his owne worship Deut. 5.12.16 Moses in repeating the law bids the people keepe it as God hath commanded Deut. 6.25 It shall be your righteousnesse to obserue and doe as the Lord hath commanded Our practise and Gods precept must goe together and his will nor ours must be done Q. What is forbidden A All Will worship devised by man Religion is not humane policie but Gods divinitie yet in circumstances which are rather the ornaments then the elements of worship of the bye then the substance the Church is to be heard for nothing is left in the power of the Church but things indifferent that which is commanded or forbidden is to stand against all rules of men and God mustrather be obeyed then man Act. 5.29 Notwithstanding this is the folly
therefore as the Logicke in the distribution so the Arithmetick in the number proues Gods vncontroulable wisedome in the removall of the Sabboth from the last member to the first Divines call or rather miscall the Sabboth the eight day for eight is no part of seven onely in succession of time the next day after the seventh is the eight but this is not considerable in the precept which commands one of seven and not one of eight Thirdly the end of this separation is holinesse and rest that a part of our time should solemnly be imployed for the sanctification of the whole is as reasonable as the authour who doth all things in waight and measure Againe by holinesse wee are to enter into our perpetuall rest and therefore it is requisite that a part of time should be a Sabboth here because wee looke for an everlasting Sabboth hereafter and that all our time shall be turned into an holy rest from sinne and sorrow Heb. 4.11 As God the Father rested after his workes of creation and commanded the creature to imitate him therein so God the Sonne after his workes of Redemption finished in his humiliation rested in heaven And Dauid tells vs Psal 118.24 that even Christ being refused in his humiliation and made the head stone of the corner in his exaltation brought to passe a marvellous worke in our eyes and thereupon concludes This is the day which the Lord hath made wee will retoyce and be glad in it This day of Christs resurrection excells all other and so is iustly our Sabboth and kept by vs as a pledge of our resurrection and entrance into glory Fourthly the lawgiuer is fayd to speake all these words Exod. 20.1 Even these ten words Deut. 4.13 and therefore let them looke to it that dare make them nine Good Surgeans and Physitians loue their patients when they are cruell to their diseases I cannot but count it a damnable errour to detract one word from ten They were all giuen equally in fire and in fire shall equally be required They were all written in tables of stone because they were first written in the tables of our hearts which as then lost all like letters written in water and are now as hard to receiue againe as the very stones the ceremoniall Law was better remembred then the morall and of all the moralls this hath the memento men naturally being most opposite vnto it Oft times that which wee know not through our sloth the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed and the guilt which she remembreth not in securitie shee clearely perceiueth being troubled He that findes and feeles his owne dulnesse on this day will judge the breach greater then of a ceremony Lastly holinesse is the substance of the precept and that is as morall in the solemne worship of God as the hauing of a God or worshipping of him with reverence But if pietie could not prevaile me thinkes policie should men needing no teachers to be negligent in their duties To conclude the point this first day of the weeke is according to creation for measure and manner And that is from evening to evening or from darkenesse to darkenesse Gen. 1.5 Q. What is here forbidden A. The imployment of the day to any other vse to the hinderance of any holy exercise Pietie is no Ceremony and in that we are as strictly bound to the observation of it as ever were the Iewes wherein wee doe not Iudaize but moralize in true holinesse Isa 58.13 Q. What is the law concerning the loue of our neighbours A. That wee doe to them as wee would they should doe to vs. Mark. 12.31 Math. 7.12 The loue of man begins at our selues and as we in loue are ready to doe all good to our selues and prevent all hurt so must wee from the same fountaine be in readinesse to helpe our neighbour how ill doth any man deserue to haue an Occan of mercy powred on him that will not let one drop of it fall vpon his brother c Q. Where is this commanded A. As the former in the first table so this in the second and our loue of man is the declaration of our loue of God 1 Ioh. 4.20 He that loueth not his brother whom he hath seene how can he loue God whom he never saw The Devill when he cannot bring a man who hath knowne God to confront and despise him directly he entreth him with this politicke traine first makes him bold to trample downe his image and then at length brings him to despise God Q. How doth the second table concerne our neighbour A. It consists either in the observation of due order or preservation of him and his Honour is the first fruit of loue and then preservation of the life and good things of him whom wee honour If wee must loue our neighbours as our selues then must wee keepe the same order with them that wee would haue kept with our selues It is bred in the nature of man either to wish there were no authoritie or none aboue himselfe Q. What is the law concerning due respect A. The fift or the first Commandement of the second Table Exod. 20.12 Hononr thy father and mother c. Where wee are commanded all due respect to our superiours inferiours equalls in what condition soever and forbidden all neglect of dutie in this kinde Lev. 19.3 Colos 3.20 Luk. 2.51 Ephes 6.5 1 Pet. 2.18 1 Tim. 6.1 Rom. 15.1 Q. What is the law of preservation A. It is eyther in the preservation of life or the good things thereof If wee giue to all due honour wee will haue respect to life aboue all other things neither will we be negligent of those things wherewith God himselfe hath honoured the liues of men Q. What is the law concerning life A. The sixt Commandement Exod. 20.13 Thou shalt not kill Where is commanded whatsoeuer may conduce to the preservation of life and forbidden whatsoever may preiudice the same vnlawfully Deut. 24.14 Ephes 4.32 1 Ioh. 3.5 And here appeares the vertue of fortitude Q. What are the good things of life A. They eyther concerne the body or the goods and good name of man or the whole man for the last Commandement teacheth vs to doe our duty in all most freely without either stop or stay here must be no if or and. If concupiscence make any resistence wee faile in the worke of our loue Q. What is the law concerning chastitie A. The seventh Commandement or the third of the second Table Exod. 20.14 Thou shick not commit adultery Where chastie in thought word and deed is commanded and all kind of vncleanenesse whatsoeuer forbidden Pro. 6.13 Ier. 5.8 Math. 7.27 1 Cor. 6.9 Gal. 5.19 2 Pet. 2.14 and here appearrs the vertue of Temperance Q. What is the law of riches A. The eight Commandement 20.15 Thou shalt not steale where all vprightnesse in dealing is commanded and all corrupt and false
right hand of our God are pleasures for evermore and such pleasures as if ever they could bee fully expressed or conceiued were not worthy of our longings nor able to satisfie vs. For as God is infinite and never to be comprehended essentially so our ioyes are bottomlesse and ever springing vp with new occasions of our blessednesse Oh then that wee could so much the more long to enioy them by how much lesse wee are able to comprehend them CHAPTER III. Of Gods Backe-parts Question VVHat may then be seene Answere His backe-parts according or our measure and manner that is the measure of our apprehension and manner of receiving All vessels are filled at the mouth according to their holding so God according vnto our necessities knowes how to name himselfe and that so plainely as our capacities may vnderstand him Exod. 3.14 God names himselfe Exod. 6.3 He appeares by one name and not by another that is by his sufficiencie to giue Canaan not by his efficiencie in doing it as yet Exod. 33.19.20 God will not shew Moses his glory but he will sit his goodnesse to passe before him and ver 22.23 hee covers and vncovers as Moses might best see him We like narrow mouth'd vessels must receiue this knowledge by drops and that with the greater difficultie because wee are full alreadie for as in nature there is no vacuitie but either aire or more solide substance fills all so in the minde as it is emptie of grace and goodnesse so is it filled with vaine conceitednesse which is an exceeding hinderance to better knowledge and therefore as in a vessell so much liquor as goes in so much aire goes out so the vnderstanding as it is filled with wisedom so is it emptied of folly Hence it comes to passe that the best vessell cannot be quite full in this life because of the remainders of corruption We must therefore neither be impatient of Gods delay in revealing himselfe nor content with our small measure but ever be indevouring to haue one drop added to another vntil it shall please God to fill our vessell to the brim There is nothing created what hat his being and perfection together euery thing growes from strength to strength till it come to his compleate stature Onely herein grace is contrary to nature ever strongest at last and at best changeth not like his fountaine in whom is no shadow by turning Surely he that here maketh profession of goodnesse if he find not himselfe best at last may well feare he was never good The rising of a river is exceeding narrow and shallow yet hauing coasted about and drawing necre the sea begins to make a little sea within his owne bankes so here slender beginnings will grow larger in the end if they creepe neerer and neerer to God I know when wee are at the furthest wee can but see his backe parts whose face we must ever adore in an holy ignorance Our best knowledge of God is but as an Eccho to a large period by which we heare the last found of that which hath no beginning Wee can but take vp a taste in our hands being no wayes able to lead our selues to the open fountaine Wee must vse speciall labour to learne a little or else wee shall get nothing if the question bee whether God must descend to vs in teaching or wee ascend to him in learning wife moderation I thinke hath determined it most equall that each part remit somewhat that both may meete in the middest wee must not thinke it sufficient seeing God hath so far condescended vnto vs as to shew vs his back-parts to eate the corne out of the eare because we will not abide the labour to grinde and knead it neither must wee be over-curious least with the brightnesse of his glory we blind our selues Those things sayth AMBROSE which GOD will haue hidden search not those things which hee hath manifested deny not least in the one thou bee vnlawfully curious in the other demnably vngratefull Q. Will then the knowledge of his backe-parts suffice for our happinesse A. We may not see further and liue neither need wee see further that we may liue Exod. 33.20.23 thou canst not see my face and liue but my backe-parts thou shalt see and therefore liue further then our rule wee are to attempt nothing neither haue we any facultie or power so to doe Stretch any thing further then his compasse and it breakes or rends in peeces To reach further then our Art is to ouer-reach our selues Exod. 33.18.19 God both corrects and directs Moses in the search of his glory be not over-curious to seeke me in the greatnesse of my maiestie and thou shalt find mee in the goodnesse of my mercy O the bountie and fidelitie of the Lord Moses desires a sight of Gods glory he shall haue more the fruition of all his goodnesse let vs therefore breake all false glasses that would present God in a face not his owne looke vpon those beames of brightnesse which hee is willing to cast about him so shall we take his own height aright by the shadow of it Wee may follow the current to the Sea by many bankes but then must we stand on the shoare and admire the Ocean the little streames of Creation emptie themselues into the great rivers of Redemption and they into a maine Sea of goodnesse and here wee must stand and wonder keeping our selues within our rode and reach Q. What are these backe parts A. All that may be seene of God we cannot looke on him for any thing that is before him and therefore wee must cast our eyes after him in his word and workes Exod. 33.23 Deut. 4.12 Iob 4.16 The back-parts of God are some similitude of his face and here it is fat all for our great doctors of Rome in their Theologie to interferre as horses doe hewing hoofe against hoofe and to crosse-cut themselues in their owne imaginations devises and groundlesse conceits for this similitude consists not in the works of mens hands but in the words of Gods owne mouth and the workes of his owne hands Israel heard the voyoe of words but saw no similitude saue a voyce There is no vse of the Starres when the Sunne shines no more is there of Popish Idoles where the word is permitted to speake Moses in the clift of the rocke saw clearely some rayes of radiant beautie Exod. 33.22 but the divine proclamation taught Moses more fully Exod. 34.6 the line of the creatures can in a liuely manner poynt out the Creatour but the law is the life of this learning Psal 19.1 with 7. rowle his word vnder thy tongue chew on it in these meditations till thou feele some sweetnes in the palate of thy soule Studie striue endevour to beleeue it as thou doest in so difficult a poynt to conceiue it Q. How are the backe-parts of God devided A. Into his sufficiencie in being and efficiencie in working the one in his nature the other