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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47629	A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1646 (1646)	Wing L1011; ESTC R39008	467,641	520

ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be de●ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The

mystery of the Trinity is necessary to be known and believed of all that shal be saved it was not so plainly revealed to the Jewes of old as it is to us in the new Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers waies of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine attributes three Eternals but three in respect of personall properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents Opera Trinitatis ad extra sunt indivisa the outward workes which concerne the creature belong to one person as wel as the other as to create govern but opera ad intra sunt divisa the personall properties or internall workes are distinguished as the Father begets the Sonne is begotten of the Father and the holy Ghost proceeds from the Father and the Sonne There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another person from the Sonne but yet there is the same nature and Essence of them all They differ not in their natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numericall Essence The Father in some sence is said to be the onely God John 17. 3. that is besides the Divine nature which is common to the three persons there is not another God to be found the word alone is opposed to all faigned Gods to every thing which is not of this Divine nature so when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the Holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partiall causes much lesse as if God the Father were the Principall and these Instrumentall but onely meere order Persona divina est essentiae divinae subsistentia incommunicablis Wendelinus The Essence considered with the manner of subsisting is called a Person A Person is such a subsistence in the Divine nature as is distinguished from every other thing by some speciall or personall property or else it is the God-head restrained with his personall property Or it is a different manner of subsisting in the Godhead as the nature of man doth diversly subsist in Peter JAmes John but these are not all one It differs from the essence as the manner of the thing from the thing it selfe and not as one thing from another one person is distinguisht from another by its personall property and by its manner of working The personall property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the same The Sonne is said to be begotten that is to have the whole substance from the Father by communication The Holy ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called the Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father onely begetteth the Sonne onely is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable In the manner of working they differ for the Father worketh of himselfe by the Sonne and through the holy Ghost the Sonne worketh from the Father by the Holy Ghost the holy Ghost worketh from the Father and the Sonne by himselfe There is so one God as that there are three persons or divers manners of being in that one Godhead the Father Sonne and the holy Ghost 1 Whatsoever absolutely agrees to the Divine nature that doth agree likewise to every person of the Trinity 2 Every person hath not a part but the whole Deity in it selfe A person is one entire distinct subsistence having life understanding will and power by which he is in continuall operation These things are required to a person 1 That it be a substance for accidents are not persons they inhere in another thing a person must subsist 2 A lively and intelligent substance endued with reason and will an house is not a person nor a stone or beast 3 Determinate and singular for mankind is not a person but John and Peter 4 Incommunicable it can not be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular can not be communirated to another 5 Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6 It must not be the part of another therefore the reasonable soule which is a part of man is not a person That there are three persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse testimonies of Scripture Genes 1. 1. Gods created and v. 26. Psalm 33. 6. there three are named the Word the Lord and the Spirit Esay 6.3 Holy Holy Holy But this truth is most clearly taught in the new Testament Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven This is my beloved Sonne the Sonne is baptized in Jordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in columba Aug. tract 6. in Joh. Adde to this the History of Christs transfiguration described Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Sonne the Sonne is transfigured the Holy Ghost manifests himselfe in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Sonne and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that is as ●pposite a place as any for this purpose 1 John 5.

Ego ipse odi meos libros sape ●pi●e●s interire quòd ●etuo ne morentur lectores abducanta l●ctioneipsius scripturae quae sola omnis sapientiae fon● est Lutherus in ●9 c. Genes * Esay 8. 20. Jer. 6. 16. and 18. 15. * Master Buckley of the Gospell Covenant on Zach. 9. 11 p. 14. and 104. The Schoolemen a●fi●me that t●ree things cannot be ●efined 1 God ob summam formositatem 2. Materia prima ab summam informitatem 3. Sinne obsummam deformitatem Psal. 9 9. Mr Carill on Psal. 1 18. 17. 104. Psal. 24. * I may say of some writers in these daies as Tully of the Philosophers that there is nothing so absurd which is not m●intained by some of them a Libri quasi liberi * Sir Francis Bacon in his Essayes b Rainoldus de lib. Apoc. tomo primo praelect 4th c Petrus Lombardus propter eminentem int●r Pontificios authoritarem magister sententiarum nuncupatus est Rainoldus de lib. Apoc. Petrus Lombardus quem omnes The●l●gorum schola singulari quadam venerationis excellentia magistium sententiarum appellant in cujus Theologiae compendium innumerabilia disputationum volumina eruditissimi clariss●marum tot● Christiano orbe Academiarum Theologi celebrarunt Sixtus Senensis Bibl. Sanct. lib. 4 So Scripture signifieth writing in generall but by an excellency the Word of God * De Prideaux Hinc Sementiariorum Quaestionistarum Quodlibetistatum ingens turba qui pro solida Theologia spinosas rixosas disputationes in Christianorum scholas invexerunt Revetendissimus Episcopus Vsserius De Christianarum Ecclesiarum successione statu c. 9. * Solis Canonicis debetur fides coeteris amnibus Judicium Lutherus Lambert in his perambulation of Kent Se Speed in William the Conquerour p. 42. John 12 48. * M. Pemble my learned Tutor Master Wheattly my Reverend Pastor M. Ball my worthy friend * Apostolus baptismorum meminit qui● ad statos inter veteres baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptisari consueverant vel quia de plurium baptismo simpliciter loquitur Spanhemius “ Dr Field of the Church l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellarm. cont 3. l 3 c. 23. The Prophets● and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui ●udes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumtum atque denotat illud totius structurae firmamentam in im● posi um qu● sustentatur aedificium quóque subd●cto corruit protinus in frusta dilabitur Davenant adhort ad pac●m Eccles. c. 2. 1 Sam. 1. 25. Prov 2● 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family Matth. 3 8. 4. 17. Marke 1. 15. a Acts 2. 5. 10. 13. ch and in their Epistles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word ●orrowed from the making of an impression by a stamp or seale John 21. 15. Acts 20. 20. Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Booke of the Proverbs Gen. 17. 12 13. Omnis Christi actio Christiani instructio Prov. 26. 6. * Chanoc Gen. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia prosua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catech st Hinc Catechumini dicebantur qui Catechismum discebant Catechistae qui Catechismum doc●bant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae religionis viva docentis voce trad●ta à discentibus repetita Altingius * M. Pemble M. Greenham It is to be performed either by the Minister in publique or the Governours in private or some able body in their place * Verba Scripturae non sunt verba legenda sed vivenda said Lu●●er Consectaries of reproofe 2 Of Exhortation * Ar●stot de historia animalium l. 6. c. 6. a Caussins Holy Court eighth reason of his first book● b L 3. c. 6. of his Enquiries Prov. 22 6. * Non minus placet Deo Hosanas pue●orum quam Halleluiah virorum The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet as 25 34. 37 119. that parents might teach their children the first elements of Religion as well as learning d Eusebius Eccles. hist. l. 10. c. 32. See M. Pembles Sermon of ignorance Luke 1. 5. Jerem. 10. 25. * Heb. 5 13. One being examined affirmed blindly that none had died or should die for him Another that the Sunne shining in the firmament was the Sonne of God that died for him a The Papists make the Pope their personall foundation See D● Field of the Church l. 3. c. 4 and M. Rous his Catholique Charity Chapters 10 11. Some dislike the beginning of the Ath●nasian Creed Whosoever will be saved c. Fundamentalem articulum habendum sentio qui ex voluntate De● revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignoratione ac multo magis opp●gnatione aet●rnae vitae amittendoe man●festum periculum incurratur Davenant de pace Ecclesiastica About fundamentall points there may sometimes arise such disputes as are no way fundamentall For instance that God is one in Essence and three in Persons distinguished one from another that the Sonne is begotten of the Father that the ho●y Ghost is the Spirit of both Father and Sonne that these three persons are coeternall and coequall all these are reckoned in the number of Fundamentals but those School-nieities touching the manner of the Sonnes generation and the procession of the holy Ghost are not likewise fundamentall and of equall necessity with the former ● Davenants opinion of the Fundamentall points of R●ligion Certa semper sunt in pa●cis saith Tertullian Certaine and undoubted truths are not many and they are such as may be delivered in a few words As there are in points of faith fundamentall Articles so there are in points of practice fundamentall duties M. Raynolds on 14 of Hos. 2 3. Corrolaries * Haeresis est pertinax defensis e●rorl● in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. There are damnable heresies 2 Pet. 2 1. and errors that are capitall not holding the head Col 2. ●● * Vide Altingii loc commun parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei pertinaciter defenditur Voetius ●erem 9. 5. Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas p●rt 2. quaest ●●decima Articulo

good Those two kind of properties which are said to be in God differ from those properties which are given to men and Angels In God they are infinite unchangeable and perfect even the Divine essence it selfe and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meere qualities divers they receiving them by participation onely not being such of themselves by nature It is hard to observe an accurate methode in the enumeration of the Attributes Zanchie Doctor Preston and Mr. Storke have handled some few of them none that I know hath written fully of them all CHAP. III. GOd in respect of his nature is a Spirit that is a substance or essence altogether incorporeall This the Scripture expressely witnesseth John 4. 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soule of man or an Angell Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of excellencie and singularity above the rest Angels are Spirits the soules of men are spirits but God is a spirit by a kind of excellency or singularity above all spirits the God of spirits Num 16 22. the Father of spirits Heb. 12. 9. the Authour of spirits and indeed the spirit of spirits The word spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefely of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the Godhead absolutely as I●hn 4. 24. or more restrictively the divine nature of Christ Heb. 9. 14. 1 Pet. 3. 18. secondly personally for the third person in the Trinity commonly called the Holy spirit or Ghost 1 Cor. 2. 11. I● the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods spirit propheticall 1 Sam. 10. 6. 10. miraculous or the sanctifying graces Ephes. 5. 13. Reasons 1. God is a spirit because a spirit is the best highest and purest nature God being the most excellent and highest nature must needs be a spirit too 2. God is a most simple and noble being therefore must needs be incorporeall Angels and Souls have a composition in them their essence and faculties are distinguished they are compounded of Subject and Accidents their nature and qualities or graces but Gods holinesse is his nature 3 God is insensible therefore a Spirit Spirits are not subject to senses John 1. 18. This confutes 1. Tertullian who held God to be Corporeall then he should consist of matter and forme 2. The Anthropomorphites who ascribed to God the parts and members of a man they alleage that place Gen. 1. 27. But some thinke the soule is the onely subject and seat in which the Image of God is placed grant that it was in the body likewise it being capable of immortality yet a man was not said to be made after the Image of God in respect of his corporall figure but in respect of knowledge righteousnesse and holinesse Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Ob. God is said to have members face hands eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Sol. The word hand and eye is taken figuratively for the power of seeing and working which are actions that men performe with the hand and eye as an instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes againe those words are taken properly for members of the body of some such forme fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so what ever hath a being may be called a body in this sence Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and forme so Angels are incorporeall 3. This shewes the unlawfulnesse then of painting the Godhead Cajetane disliked it Bellarmine argues thus Man is the Image of God but man may be pictured therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soule which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soule which cannot be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ te●cheth us this practicall use John 4. 24. Blesse the Lord O my soule Psal. 103. whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 2. God though invisible in himselfe may be knowne by things visible He that seeth the Sonne hath seene the Father John 14. 9. We should praise God as for other excellencies so for his invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot onely make thee poor sick but make thy conscience roare for sinne it was God put that horrour into Cain Judas Spira's spirits He is a Spirit and so can deale with the Spirit 2. Take heed of the sinnes of the heart and spirit pride unbeleefe insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not onely arise from but are terminated in the spirit These are first most abhorred by God He is a Spirit and as he loveth spirituall performances so he hates spirituall iniquities 6 Gen. He punisht the old world because all the imaginations of the thoughts of their hearts were evill 2. Most contrary to the Law of God which is chiefely Spirituall 3. Sinne is strongest in the spirit as all evill in the fountaine Matth. 15. 19. 4. Spirituall evill make us most like the Devils who are Spirituall wickednesses All sinne is from Satan per modum servitutis these per modum imaginis God is most Simple Ens Simplicissimum Simplicity is a property of God whereby he is voide of all composition mixtion and division being all

or uttered which hath revealed the councels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image John 1. 18. so also he is the externall wisdome instructing us us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and v. 30. 3 The Property of the Sonne in respect of the Holy Ghost is to send him out I●hn 15 26. Hence arose the Schisme between the Westerne and the Easterne Churches they affirming the procession from the Father and the Sonne these from the Father alone To deny the procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greeke Church had so denied the procession of the Holy Ghost from the Sonne as that they they had made an inequality between the Persons But since their forme of speech is that the Holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantiality of the Persons it is a true though an erroneous Church in this particular divers learned men thinke that à Filio per Filium in the sense of the Greeke Church was but a question in modo loquendi in manner of speech and not fundamentall 3 The personall propriety of the holy Ghost is called procession or emanation John 15. 26. neither hath the word defined nor the Church known a formall difference between this procession and generation The third internall difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internall workes and different and incommunicably proper to every person There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concur to such workes As the manner is of existing so of working in the persons The Father is the originall and principle of action works from himselfe by the Sonne as by his Image and wisdome and by the holy Ghost But he is said to worke by his Sonne not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe as the Artificer workes by an Image of his worke framed in his mind which Image or Idea is not in the instrumentall cause of the worke but his hand To the Sonne is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. John 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne Job 26. 13. 1 Cor. 12. 11. The effects or workes which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. by the worke of Creation joyntly Psalm 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne John 1. 3 10. Col. 1. 16. the holy Ghost Job 33. 4. 2 By the worke of Redemption the Father sends and gives the Son the Son is sent and given by him the holy Ghost perfects the worke of conception and incarnation Luke 1. 35. 3 By the worke of Sanctification the Father sanctifieth John 17. 17. Jude v. 1. the Son Ephes. 5. 26. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25 26. Rom. 9. 1. This is a wonderfull mystery rather to be adored and admired then inquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Sonne and he receives not the Holy Ghost who knowes him not John 14. 17. 2 We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius Creed We must worship God as one in substance and three in Persons as if Thomas John and Matthew had one singular soule and body common to them all and entirely possessed of every one we were baptized in the Name of Father Sonne and Holy Ghost 3 We should praise God for revealing this mystery to us in his word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses The end of the Second Booke A Treatise of Divinitie The third Booke CHAP. I. Of Gods Workes HAving spoken of the Scripture and God the Workes of God in the next place are to bee handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The Works of God whereby he moves himselfe to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kindes of things The Workes of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Suste●tation Government and Preservation Or thus Gods Workes are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternitie what he would doe in time We follow the received Phrase of Divines when we call the Decrees the works of God and speake of God after our capacity Therefore we call Decrees of God his Works because the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affaires of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applyed to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his owne Will hath determined with himselfe what he will doe command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30. Or

7. 1. Cor 10 20. The Hebrew names for the Devill are 1. Satan an adversarie 2. Sam. 19 22. of Satan to oppose and resist 2. Pet. 2 14. Belial 2. Cor. 6. though some read it Beliar unprofitable He is likewise called Beelsebub or Beelsebul which word comes of Bagnall Dominus a Lord or Master and Zebub a flie the Idoll of the Achronnes because they thought these best of those pestiferous creatures or else because the Devils were apprehended as flying up and downe in the aire but if it be read Zebul then it signifieth by way of contempt a Dunghill-God Levit. 17 7. the Devils are called Shegnirim the hairie ones because they appeared to their worshippers like hairy goates and in the mountaines The Devill is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The Deuill is called an enemie or the envious man Math. 13 39. the Tempter Matth. 4 3. 1. Thes. 3 5. a Destroyer Apoc. 9 11. the old serpent Apoc. 12 7 9. a roaring Lion 1. Pet. 5. 8. the strong man armed Matth. 12 24. the Prince of the world 2. Cor. 4 4. John 12 31. 2. Their nature The evill Angels are Spirits created at first entire and good Gen 1. vlt. But by a willing and free Apostacie from their Creator are become enemies to God and man and for this eternally tormented John 8. 44. That they are Spirits appeares by the opposition Ephes 6. Wee wrestle not with flesh and blood and this is to bee opposed to those that deny that there are any Spirits or that the Divels are Incorporeall For their sinne what when and how it was it is hard to determine That they did sinne is plaine but the sin is not specified Some say it was lust with women misunderstanding that place the Sonnes of God saw the Daughters of men for it is plaine the Divels were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothie 1 Tim 3. 6. though there be different opinions about what this pride shewed it selfe whether in affecting a higher degree than God created them in or refusing the worke and office God set them about which some conceive was the ministration or the guardianship of man which trust they diserted or scorned Zanchius thinketh their sin was that they were not contented with the truth of the Gospell Concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotencie say the Schoole-men Concerning the time when the Devill first sind it is uncertaine Tempus lapsus non definit scriptura It seemeth they continued in their integritie till the sixth day was past Gen 1 31. It is likely that neither man nor Angel did fall before the 8th day Gen. 2. 1. 2. The Divels stood not long John 8. Hee was a mansl●yer from the begining they fell before man that is plaine 3. How the Devill sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummativly in his will Many of them fell as appeareth Luke 8 30 there was a legion in one man one of the cheifest as some conceive fell first and drew the rest with him by his perswasion example yet Voetius seemes to doubt of this They fell irrecoverably being obstinate in wickednesse The Schoolemen and Fathers give reasons why they fell soe and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it againe but this is noe good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The Divell sinned of himselfe but man was tempted 2. In mans fall all mankinde would have beene damned but in the Angels fall not all Angels The best answer is this when thy had sinned God out of his justice refused to give them any help of grace by which they might rise from sinne and without which it was impossible for them to recover and this is the Apostles argument if God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectuall Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sinne by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the Spirit of errou The Devils malice against man-kinde appeares Gen. 3. where there is an imbred enmitie in the Devill as likewise 1 Pet. where he is saide to be a roaring Lion a Lion roares when he hath got his pray by way of triumph or when hee is hungrie and almost starved and so most cruell This malice of his appeares in his going up and downe the whole world to damne men that though hee get no good by it nay though his condemnation bee so much the greater and therefore if God should let him doe what he would against us He would first bring all outward miserie as upon Job and then eternall damnation And though he knowes God will defend the godly yet he never leaveth to vex them to tempt them to sinne to overwhelme them with griefe and dispaire so that he is opposite to God The Devils malice is beyond his wisedome else he would never oppose the people of God as he doth since hee doth hereby advance their glory and his owne ruine Their craft is seene in their divers and sutable temptations 2 Cor. 2. 12. we read of his methods Ephes. 6. and depths Rev 3. His first stratagem and device is to observe the natural constitution of every mans minde and bodie and to fit his temptations thereunto 2. To observe our naturall abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To tempt us by method begining with questionable actions thence proceeding to sinnes of infirmitie and soe to wilfull transgressions and at last to obstinacie and finall impenitencie 5. To bring us from one extreame to another 6. To perswade that this suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanitie youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sinnes of the time The Devill is called the Tempter because of his trade and way He takes advantages