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 Iâ—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. Iâ— 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 teâ—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
mystery of the Trinity is necessary to be known and believed of all that shal be saved it was not so plainly revealed to the Jewes of old as it is to us in the new Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers waies of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine attributes three Eternals but three in respect of personall properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents Opera Trinitatis ad extra sunt indivisa the outward workes which concerne the creature belong to one person as wel as the other as to create govern but opera ad intra sunt divisa the personall properties or internall workes are distinguished as the Father begets the Sonne is begotten of the Father and the holy Ghost proceeds from the Father and the Sonne There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another person from the Sonne but yet there is the same nature and Essence of them all They differ not in their natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numericall Essence The Father in some sence is said to be the onely God John 17. 3. that is besides the Divine nature which is common to the three persons there is not another God to be found the word alone is opposed to all faigned Gods to every thing which is not of this Divine nature so when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the Holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partiall causes much lesse as if God the Father were the Principall and these Instrumentall but onely meere order Persona divina est essentiae divinae subsistentia incommunicablis Wendelinus The Essence considered with the manner of subsisting is called a Person A Person is such a subsistence in the Divine nature as is distinguished from every other thing by some speciall or personall property or else it is the God-head restrained with his personall property Or it is a different manner of subsisting in the Godhead as the nature of man doth diversly subsist in Peter JAmes John but these are not all one It differs from the essence as the manner of the thing from the thing it selfe and not as one thing from another one person is distinguisht from another by its personall property and by its manner of working The personall property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the same The Sonne is said to be begotten that is to have the whole substance from the Father by communication The Holy ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called the Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father onely begetteth the Sonne onely is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable In the manner of working they differ for the Father worketh of himselfe by the Sonne and through the holy Ghost the Sonne worketh from the Father by the Holy Ghost the holy Ghost worketh from the Father and the Sonne by himselfe There is so one God as that there are three persons or divers manners of being in that one Godhead the Father Sonne and the holy Ghost 1 Whatsoever absolutely agrees to the Divine nature that doth agree likewise to every person of the Trinity 2 Every person hath not a part but the whole Deity in it selfe A person is one entire distinct subsistence having life understanding will and power by which he is in continuall operation These things are required to a person 1 That it be a substance for accidents are not persons they inhere in another thing a person must subsist 2 A lively and intelligent substance endued with reason and will an house is not a person nor a stone or beast 3 Determinate and singular for mankind is not a person but John and Peter 4 Incommunicable it can not be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular can not be communirated to another 5 Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6 It must not be the part of another therefore the reasonable soule which is a part of man is not a person That there are three persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse testimonies of Scripture Genes 1. 1. Gods created and v. 26. Psalm 33. 6. there three are named the Word the Lord and the Spirit Esay 6.3 Holy Holy Holy But this truth is most clearly taught in the new Testament Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven This is my beloved Sonne the Sonne is baptized in Jordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in columba Aug. tract 6. in Joh. Adde to this the History of Christs transfiguration described Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Sonne the Sonne is transfigured the Holy Ghost manifests himselfe in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Sonne and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that is as â—pposite a place as any for this purpose 1 John 5.
he but as he was God that is true John 10. 38. I and my Faher are one not in union of will as John 17. 21. but in unity of nature See Phil. 2. 6. Ob. Prov. 8. 22. Arrius objected this place Sol. This place much puzled the Fathers for want of skill in the originall Tongue it is in the Hebrew possessed me in the beginning not created me in the beginning See Verse 25. Ob. Col. 1. 15. Christ is called the first-borne of every creature therefore he is a creature Sol. It is a figurative speech Christ had the preheminence over the creatures was Lord over them as the first-borne An Arrian executed at Norwich for blasphemy against Christ in the daies of Q. Elizabeth being moved to repent that Christ might pardon him replied to this effect and is that God of yours so mercifull indeed as to pardon so readily those that blaspheme him then I renounce and defie him The Socinians deny Christ to be God and oppose his merits and satisfaction unto God for our sinnes they hold Christ is God salvo meliori judicio or prout mihi videtur till they can examine it better Many Heretickes denyed the Godhead of Christ as Ebion Cerintbus Arrius the Jewes also and Mahometans some denying him to be God others saying that he was not absolutely God but inferiour to him He is God not by office nor by favour nor by similitude nor in a figure as sometimes Angels and Magistrates are called Gods but by natuâ—e he is equall and coessentiall with his Father there is one Godhead common to all the three persons the Father the Sonne and the Spirit and therefore it is said Phil. 2. 6. that He was in the the forme of God and thought it no robbery to be equall with God Loâ—anequality to God the Father ascribed to him he is not God in any secondery or inferiour manner but is in the very forme of God equall to him the Godhead of all the three Persons being one and the same To beate down Arrius his hereâ—â—e the first Councell of Nice was called the Nicene Creed made The difference between the Councell of Nice and Arrius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. like in essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessentiall to the Father The Arrian hereticke presseth Austin to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture Austin asketh what is Homoousion Consubstantiall but I and my Father are one See of Arrius his heresie and end Heilius Geog. p. 725. 3 That the holy Ghost is also God is proved by the same arguments 1 The names and titles of God are given to him 1 Cor. 3. 16. Acts 5 3 4. Compare Acts 1. 16. with Acts 4. 24. Numb 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory 1 Pet. 4. 14. 2 Divine Attributes are given to the Holy Ghost 1 Omniscienâ—e he knoweth all things 1 Cor. 2. 10 11. John 14. 26. 2 Omnipresence Psalm 139. 7. Rom. 8. 9. John 14. 26. 3 Omnipotency Heb. 3. 7. 4 Eternity Heb. 9. 14. 3 The workes of the true God are given to the Holy Ghost 1 Creation Job 26. 13. Psalm 33. 6. 2 Preservation and sustentation of all things created is attributed to the holy Ghost Gen. 1. 2. Zach. 4. 6. 3 Redemption 1 Cor. 2. 10. 4 The power of working miracles is ascribed to the holy Ghost Matth. 12. 28. Acts 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the Holy Ghost Rom. 8. 11. 5 Distributing of graces according to his pleasure 1 Cor. 12. 4. 11. instructing of the Prophets 2 Pet. 1. 21. governing of the Church and making Apostles Acts 13. 2. 20. 28. 4 Divine honour and worship is given to him Apoc. 2. 29. we are baptized in his Name as well as in the Name of the Father and Sonne Matth. 28. 19. we are commanded to believe in him and call upon him Blasphemy against the holy Ghost shall never be forgiven Matth. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Sonne In the first Constantinopolitane Councell assembled against Macedonius who denied the Divinity of the holy Ghost there were 150 Bishops The communion and distinction of these three persons is to be considered 1 Their communion the same numericall essence is common to the three in one God or of one essence there are thre persons by reason of which community of Deity all the three persons remain together and are coeternall delight to themselves Prov. 8. 22. 30. John 14. 10. 2. The Persons differ 1. From the Essence not really as things and things but modally as manners from the things whereof they are manners as degrees of heat from heat and light from light 2 They differ amongst themselves as degrees from degrees as relations in a subject from other relations in the same as for example if three degrees should remaine distinctly in the same heate this is a distinction not of degree state or dignity since all the Persons are equall but in other respects and it is either Internall or Externall Internall is threefold 1 In order the Father is the first person from himselfe not from another both in respect of his Essence and person The Sonne is the second Person from his Father in respect of his Person and filiation existing by eternall generation after an ineffable manner and is so called God of God by reason of his Essence he is God himselfe The holy Ghost is the third Person proceeding or flowing coeternally from the Father and the Sonne in respect of his person by reason of his Essence God of himselfe with the Father and Sonne 2 In the personall property unchangeable and incommunicable which is called personality and it is 1 Of the Father paternity and to beget in respect of the Sonne to send out or breath in respect of the holy Ghost 2 Of the Sonne generation or to be begotten of the Father Psal. 2. 7. Heb. 1. 5. John 3. 16. 5. 18. 1 John 4. 9. Absque ulla essentiae temporis gloriae imparitate Chamier In this generation we must note 1 That the begetter and begotten are together in time 2 He that begets communicates to him that is begotten not a part of his Essence but the whole Essence that which is begotten is within not without the begetter In respect of this generation the Sonne is called the Word of the Father John 1. 1. not a vanishing but an essential word because he is begotten of the Father as the word from the mind He is called the Word of God both internall and conceived that is the Divine understanding reflected upon it selfe from eternity or Gods knowledge of himselfe so also he is the inward wisdome of God Prov. 8. because God knowes himselfe as the first and most worthy object of contemplation and externall
or uttered which hath revealed the councels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image John 1. 18. so also he is the externall wisdome instructing us us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and v. 30. 3 The Property of the Sonne in respect of the Holy Ghost is to send him out Iâ—hn 15 26. Hence arose the Schisme between the Westerne and the Easterne Churches they affirming the procession from the Father and the Sonne these from the Father alone To deny the procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greeke Church had so denied the procession of the Holy Ghost from the Sonne as that they they had made an inequality between the Persons But since their forme of speech is that the Holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantiality of the Persons it is a true though an erroneous Church in this particular divers learned men thinke that à Filio per Filium in the sense of the Greeke Church was but a question in modo loquendi in manner of speech and not fundamentall 3 The personall propriety of the holy Ghost is called procession or emanation John 15. 26. neither hath the word defined nor the Church known a formall difference between this procession and generation The third internall difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internall workes and different and incommunicably proper to every person There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concur to such workes As the manner is of existing so of working in the persons The Father is the originall and principle of action works from himselfe by the Sonne as by his Image and wisdome and by the holy Ghost But he is said to worke by his Sonne not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe as the Artificer workes by an Image of his worke framed in his mind which Image or Idea is not in the instrumentall cause of the worke but his hand To the Sonne is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. John 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne Job 26. 13. 1 Cor. 12. 11. The effects or workes which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. by the worke of Creation joyntly Psalm 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne John 1. 3 10. Col. 1. 16. the holy Ghost Job 33. 4. 2 By the worke of Redemption the Father sends and gives the Son the Son is sent and given by him the holy Ghost perfects the worke of conception and incarnation Luke 1. 35. 3 By the worke of Sanctification the Father sanctifieth John 17. 17. Jude v. 1. the Son Ephes. 5. 26. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25 26. Rom. 9. 1. This is a wonderfull mystery rather to be adored and admired then inquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Sonne and he receives not the Holy Ghost who knowes him not John 14. 17. 2 We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius Creed We must worship God as one in substance and three in Persons as if Thomas John and Matthew had one singular soule and body common to them all and entirely possessed of every one we were baptized in the Name of Father Sonne and Holy Ghost 3 We should praise God for revealing this mystery to us in his word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses The end of the Second Booke A Treatise of Divinitie The third Booke CHAP. I. Of Gods Workes HAving spoken of the Scripture and God the Workes of God in the next place are to bee handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The Works of God whereby he moves himselfe to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kindes of things The Workes of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Susteâ—tation Government and Preservation Or thus Gods Workes are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternitie what he would doe in time We follow the received Phrase of Divines when we call the Decrees the works of God and speake of God after our capacity Therefore we call Decrees of God his Works because the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affaires of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applyed to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his owne Will hath determined with himselfe what he will doe command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30. Or
Ego ipse odi meos libros sape â—piâ—eâ—s interire quòd â—etuo ne morentur lectores abducanta lâ—ctioneipsius scripturae quae sola omnis sapientiae fonâ— est Lutherus in â—9 c. Genes * Esay 8. 20. Jer. 6. 16. and 18. 15. * Master Buckley of the Gospell Covenant on Zach. 9. 11 p. 14. and 104. The Schoolemen aâ—fiâ—me that tâ—ree things cannot be â—efined 1 God ob summam formositatem 2. Materia prima ab summam informitatem 3. Sinne obsummam deformitatem Psal. 9 9. Mr Carill on Psal. 1 18. 17. 104. Psal. 24. * I may say of some writers in these daies as Tully of the Philosophers that there is nothing so absurd which is not mâ—intained by some of them a Libri quasi liberi * Sir Francis Bacon in his Essayes b Rainoldus de lib. Apoc. tomo primo praelect 4th c Petrus Lombardus propter eminentem intâ—r Pontificios authoritarem magister sententiarum nuncupatus est Rainoldus de lib. Apoc. Petrus Lombardus quem omnes Theâ—lâ—gorum schola singulari quadam venerationis excellentia magistium sententiarum appellant in cujus Theologiae compendium innumerabilia disputationum volumina eruditissimi clarissâ—marum totâ— Christiano orbe Academiarum Theologi celebrarunt Sixtus Senensis Bibl. Sanct. lib. 4 So Scripture signifieth writing in generall but by an excellency the Word of God * De Prideaux Hinc Sementiariorum Quaestionistarum Quodlibetistatum ingens turba qui pro solida Theologia spinosas rixosas disputationes in Christianorum scholas invexerunt Revetendissimus Episcopus Vsserius De Christianarum Ecclesiarum successione statu c. 9. * Solis Canonicis debetur fides coeteris amnibus Judicium Lutherus Lambert in his perambulation of Kent Se Speed in William the Conquerour p. 42. John 12 48. * M. Pemble my learned Tutor Master Wheattly my Reverend Pastor M. Ball my worthy friend * Apostolus baptismorum meminit quiâ— ad statos inter veteres baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptisari consueverant vel quia de plurium baptismo simpliciter loquitur Spanhemius “ Dr Field of the Church l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellarm. cont 3. l 3 c. 23. The Prophetsâ— and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui â—udes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumtum atque denotat illud totius structurae firmamentam in imâ— posi um quâ— sustentatur aedificium quóque subdâ—cto corruit protinus in frusta dilabitur Davenant adhort ad pacâ—m Eccles. c. 2. 1 Sam. 1. 25. Prov 2â— 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family Matth. 3 8. 4. 17. Marke 1. 15. a Acts 2. 5. 10. 13. ch and in their Epistles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word â—orrowed from the making of an impression by a stamp or seale John 21. 15. Acts 20. 20. Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Booke of the Proverbs Gen. 17. 12 13. Omnis Christi actio Christiani instructio Prov. 26. 6. * Chanoc Gen. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia prosua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catech st Hinc Catechumini dicebantur qui Catechismum discebant Catechistae qui Catechismum docâ—bant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae religionis viva docentis voce tradâ—ta à discentibus repetita Altingius * M. Pemble M. Greenham It is to be performed either by the Minister in publique or the Governours in private or some able body in their place * Verba Scripturae non sunt verba legenda sed vivenda said Luâ—â—er Consectaries of reproofe 2 Of Exhortation * Arâ—stot de historia animalium l. 6. c. 6. a Caussins Holy Court eighth reason of his first bookâ— b L 3. c. 6. of his Enquiries Prov. 22 6. * Non minus placet Deo Hosanas pueâ—orum quam Halleluiah virorum The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet as 25 34. 37 119. that parents might teach their children the first elements of Religion as well as learning d Eusebius Eccles. hist. l. 10. c. 32. See M. Pembles Sermon of ignorance Luke 1. 5. Jerem. 10. 25. * Heb. 5 13. One being examined affirmed blindly that none had died or should die for him Another that the Sunne shining in the firmament was the Sonne of God that died for him a The Papists make the Pope their personall foundation See Dâ— Field of the Church l. 3. c. 4 and M. Rous his Catholique Charity Chapters 10 11. Some dislike the beginning of the Athâ—nasian Creed Whosoever will be saved c. Fundamentalem articulum habendum sentio qui ex voluntate Deâ— revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignoratione ac multo magis oppâ—gnatione aetâ—rnae vitae amittendoe manâ—festum periculum incurratur Davenant de pace Ecclesiastica About fundamentall points there may sometimes arise such disputes as are no way fundamentall For instance that God is one in Essence and three in Persons distinguished one from another that the Sonne is begotten of the Father that the hoâ—y Ghost is the Spirit of both Father and Sonne that these three persons are coeternall and coequall all these are reckoned in the number of Fundamentals but those School-nieities touching the manner of the Sonnes generation and the procession of the holy Ghost are not likewise fundamentall and of equall necessity with the former â— Davenants opinion of the Fundamentall points of Râ—ligion Certa semper sunt in paâ—cis saith Tertullian Certaine and undoubted truths are not many and they are such as may be delivered in a few words As there are in points of faith fundamentall Articles so there are in points of practice fundamentall duties M. Raynolds on 14 of Hos. 2 3. Corrolaries * Haeresis est pertinax defensis eâ—rorlâ— in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. There are damnable heresies 2 Pet. 2 1. and errors that are capitall not holding the head Col 2. â—â— * Vide Altingii loc commun parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei pertinaciter defenditur Voetius â—erem 9. 5. Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas pâ—rt 2. quaest â—â—decima Articulo
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
supreme dominion and power over all creatures to order them as he pleaseth Job 9. 12. Jer. 16. 6. Isay 45. 9. Dan. 6. 26. Dominion in the generall is two fold 1. Of jurisdiction whereby he ruleth all subject to him as he pleaseth 2. Of propriety whereby he having a right to every creature may order it as he pleaseth The first is implyed in that of JAmes there is one Law-giver who is able to save and to destroy The second in that he is called the Lord of the Earth and all the beasts of the field are said to be his Gods dominion is that absolute right and power whereby he possesseth all things as his own and disposeth of them as he pleaseth Reason The supreame excellencie of his nature whereby he is infinitely above not onely those things which are actuall but likewise possible Gods first dominion of jurisdiction hath these parts 1. To Command 2. To forbid as Adam the eating of the Tree 3 To permit thus he suffers sinne to be being Supreame Lord. 4. To punish or reward Secondly his dominion of propriety consists in these particulars 1. That he can order every thing as he pleaseth for his honour and glory Psal. 8. 1. the strange punishments laid on Pharaoh were for this God raised him up to shew his glory 2. He is bound to give none account of what he doth that is true of God which the Papists attribute falsely to the Pope none may say to him cur ita facis 3. He can change and alter things as he pleaseth Dan. 2. 21. as when he bid Ahraham kill his Sonne and the Israelites take the Egyptians goods 4. Can distribute his goods unequally to whom and when he pleaseth to one health sicknesse to another The adjuncts of this dominion 1. It is Independent he hath this dominion of himselfe as he is God of himselfe 2. Universall it comprehends all places times this kingdome is everlasting God rules in heaven earth hell 3. Full and Perfect 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others 4. It extends to the soule and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first preferre God abâ—ve all things the Greatest person in any society is set before the rest The Sunne is respected above other Starres the King above other persons we should highly esteem his favour 40. Isay 12. there is a lofty description of Gods Greatnesse Secondly We should performe all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly feare him greatly praise him with all our might yeeld unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised in one Psalme and to be feared in another Thirdly It is a terrour to all those to whom this Great God is an enemy the wrath of a Great King is terrible he must needs inflict great punishments on such as rebell against him Fourthly Here is great consolation to those to whom he is a friend and Father he will do great things for their good they shall have great happinesse We should choose the Lord to be our Portion for in him alone is true happinesse and contendednesse to be found in our wants we should confidently goe to him for help he being Perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him be Perfect as our Heavenly Father is perfect Let Patience have her perfect worke let us perfect holinesse in his feare Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow Paul pressed on forward labour first to be perfect in heart Psal. 119. 80. then in your ways This may serve also to comfort the godly against their weaknesses God will make his workes perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants beare with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot doe better then he doth he makes all things perfect Eccles. every thing beautifull in its season this is the most perfect State and Condition for thee and so account it God hath perfect wisedom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintaine merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather if I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderfull great farre exceeding the power of all creatures either to do the lik to them or to stop hinder them Let all the men on earth lay their hands heads together let all Kings unite their counsells and their forces can they make an Earth-quake a Whirle-wind can they make the thunder to roare can they cause the flashes of lightening to flame out It is not a mortall worm to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindring thereof 2. Gods works are unsearchable and past finding out Job 5. 9. who can dive into the secrets of nature and tell us the true reason of the winde the Earth-quake the Thunder the raine the Snow We cannot dive into the bottom of Gods works nor find them out by any Study or Wisedome 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his works see his goodnesse greatnesse wisdome power in them and so we shall profit much in the knowledge of him The exaltation of God is a terrour to those who will needs be his Enemies and slight and dis-esteem him as the greatest part of men do O how unhappy are they that have so high and so great a person to be their Enemie seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our minds these thoughts how high is God and making them familiar with him O how
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
signe that there is no difference betweene them but that the second is added to insinuate the perfection of the image There is a four-fold image or likenesse 1. Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father 2. By participation of some universall common nature so a man and beast are like in the common nature of animality 3. By proportion onely as when we say the Governor of a Common-wealth and the Pilot of a ship are like 4. By agreement of order when one thing is a patterne or exemplar and the other thing is made after it now when man is said to be like God it is meant in those two last waies Christ was the essential image of God Mans was imago repraesentantis aliter imago imperatoris in nummo aliter in filio Augustine The Image of God in which man was cteated is the conformity of man unto God 1. In his soule 2. In his body for his soule 3. In the whole person for the union of both The soule of a man is conformable to God in respect of its nature faculties and habits 1. In respect of its nature essence or being as it is a spirituall and immortall substance The Scripture witnesseth 1. that the soule of man is a spirit Matth. 27. 20. Acts 7. 59 2. That it is immortall 1. Because it cannot bee destroyed by any second cause Matth. 10. 28. 2. Being served from the bodie it subsists by it selfe and goes to God Eccles. 12. 7. Luke 16. 22. 3. Because it is a simple and immateriall substance not depending on matter the minde workes the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortall things and with a wonderful quicknesse searcheth after heavenly divine and eternall things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soule it selfe Because it is every good mans hope that it shall be so and wicked mans feare 5. The foode of the soule is immortall 1 Pet. 1. 23. the evident promises of eternall life prove the soule to be immortall He that beleeveth in me hath eternall life and to day thou shalt bee with mee in Paradise Nothing can satisfie the soule but God 6. Man is capable of vertue and vice of immortall desires and affections 7. The soules of Adam and Eve were not made of any matter but came by immediate creation in whom God gave a specimen what he would perpetually doe with other men That is but a Cavill that Solomon Eccles. 12. 7. speakes only of our first Parents Children are called the fruit of their Parents body to note that that they are only fathers of their flesh they have another namely God which is Father of their Spirits Saint Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have soules propagated no lesse then bodies Many collect the immortality of the soule and salvation of Jobs children because they were not doubled as the rest of his estate was 2. The soule of man is conformable to God in respect of its faculties in its understanding will and memory is like the Trinity 3. In the qualities graces and admirable endowments of it In the understanding there was 1. An exact knowledg of God and all Divine things Coloss. 3. 10. knowledg is a principall part of Gods image by reason hee was enabled to conceive of things spirituall and universall 2. A perfect knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practicall part of his understanding in all doubtfull cases Hee knew what was to be done 2. In the will there was holinesse Ephes. 4. 24. 3. His affections were under the power of grace From this image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetness Mans body also after a sort is an image of Divine perfection Observe 1. The Majesticall forme of it of which the Heathens tooke notice but the structure of the bodie a man should be taught to contemn the earth which his feete tread upon and to set his heart upon heaven whether his eyes naturally tend 2. Gods artifice in it Psal. 139. 15. Thou hast curiously wrougâ—â— me and I was wonderfully made Materiam superabat opus Of the basest matter dust God made the noblest creature 3. The serviceablenesse of every part for its end and use 4. There is matter of humiliation because it was made of the dust Gen. 3 19. Job 14. 18 10. and 5 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire looke up but the Hebrew and Latine humble him bids him stoop looke downe Adams bodie was mortall conditionally if he had not eaten of the tree there could be noe outward cause of his death for Gods protection kept that off nor noe in ward cause because originall righteousnesse was in his soule and for old age and weaknesse the tree of life would have preserved him from that 3. The whole person consisting both of soule and bodie was conformable to God in respect of his felicitie and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himselfe but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fal is lost for a great part of our rebellion against God the creatures rebellion should mind us of ours we may see somtimes a little child driving before him 100. oxen or kine this or that way as he pleaseth for the infusing of the soul the time when it was infused it is most probable that the body was first made as the organe or instrument and then the soule put into it as God did make heaven and earth before man was made God did not create all the soules of men at once but he creates them daily as they are infused into the bodie There are these two Questions to be resolved 1. Whether immortalitie was naturall to Adam 2. Whether originall righteousnesse was naturall to Adam For the first A thing is immortall foure wayes 1. Absolutly soe that their is no inward or outward cause of mortalitie 1. Tim. 6. soe God onely 2. when it is not soe by nature but immortalitie is a perfection voluntarily put into the
1. 10. Make it your maine studie there is the adverb of correction rather you would rather look after other matters but studie this most 1 The Apostles exhortation shewes it is a thing possible 2 It is necessary of great concernment use all diligeÌ„ce rather shew that 3 it is profitable Such shall never fall into 1. sinne 2. destruction 3. apostacie An entrance shall be ministred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ. 2. Gods exterternall workes Psal. 33. 6. Heb. 10. 13. * Creatio est actio Dei externa qua in principâ— temporis sâ—x dierum spacio mundum produxit solo voluntatis suae imperio ad nominis sui gloriam Wendelinus Gen. 1. 1. And the beginningning of the Apostles Creede The Father is said to worke all things by his word and spirit not as by an instrument but as by a principall efficient of the same substance and equall with himselfe Rom. 1. 20. Ephes. 1. 4. Psal. 33. 9. a Pareus alis Acts 17. 24. Col. 1. 16. b Dubitari non potest primum fidei articuâ—â—◠〈…〉 in Deum creatorem coeli terrae ex tructum esse ex hoc Mosis aphorâ—sâ—no Paâ—eus Pro. â— 23. John 17. 24. Ephes. 1. 4. 1 Pet. 1. 20. c Quam vis naturall lamine demonstrarâ— posset 〈◊〉 à Deo fuisse câ—nditum tamen rectè Aâ—gustinus de Civit. Dei l. 11. c. 4. Quòd Deus â—undum fecerit nulli tutius credimus quam ipsi Deo d Joseph Antiqu l. 2. c. 2. See Polid. Virgil de inventoribus rerum Master Pemble in his Treatise of the providence of God * August de civitate Dei l. 15 c. 9. Plinie l. 7 c. 16. Aul. Gell. lib. 3. cap. 15. Juven Sat. 13. Lactaâ—â—ius * That the Wworld is 〈◊〉 compounded our senses tell us seeing some things are heavy some light some hot some cold and one of these is apt to destroy another as is the nature of Contraries * What is eternall is without beginning mutation succession or end so onely God See Doctor Hackwells Apology of Gods providence p. 39. 46. De quâ— re inter duos Rabbinos est Controversia R. Eliezer R. Josue altero mundum in martio altero in Septembri contendente condium esse Quod quia nobis Scriptura non exprimit tanquam curiosum relinquamus Mercer Nothing negatively * Silvester When wee say God made the World out of nothing our meaning is not that nothing was the matter whereof the world was made but only that it was the terminus à quo non materia exqua * Bonitas rei creatae est illa perfectio qua apta sit ad usum cui inservit â—mesius haec bonitas duplex est 1 Generalis omnium creaturarum viz. integritas perfectio omnium doâ—orum â—â—rium naturalium quaâ—um beneficio suas operationes exercere possunt conformiâ—er ad divinam voluntatem ordinate ad proprios fines 2â— Specialis creaturae rationalis Angelorum hominum qui donis supernaturalibus ornarâ— sunt qua vocantur 〈◊〉 nominâ— sanctitas â—ive imagâ— Dei Gen. 1. 26. M â— â—emble ubi supra a That opininion of Austin that God made all things in a moment distributed them into dayes because of our better understanding is exploded by all Although Creation was done in a moment in respect of the particular bodies severally considered yet in respect of all it was not perfected in an instant but in the space of six dayes which spaces of dayes note not a temporall succession of the same but the order of divers Workes b Festina lentè c 1 Gods goodnesse in making all things good Gen. 1. Ps. 33 5. 2. His power in creating all things of nothing Psal. 96. 4 5. 3. His Wisedome in making such various things Psalm 104. 24. * Isa. 40. 26. Consectaries from Creation in generall d Albertus Magnus Et eo major discipulus Thomas Aquinas persuasum nobis cupiverunt non â—am propositum Aristoteli fuisse aternitatem mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac invictis rationibus â—omprobare quam illad soâ—ùm estendere mundum non esse genitum hoc est non incepisse per motum quae philosophorum priorum sententia erat Vossius in Thesibus de creatione vide plura ibid. Et Hackwell Apol pag. 442 443 444. Jer. 27. 5. 45. 4. Rom. 9. 21. He bounds the Sea with his Word onely God instanceth in the work of creation to Job to shew his power His wisdome shines in the exquisite workman â—ip variety order and subordination of them one to the service of another * Man was magnified in Creation in being made so excellent a Creature Psal. 8. 5. and in having so many excellent creatures made for him Psal. 8. 3 6 7 8. David beheld the works of God with admiration Psal. 8. Rev. 4. 11. Esay 17. 11. a Hee that studiâ—s the creature much shal finde much of God and of himselfe Some conceive Isaac Gen. 24. 63. studied the Book of the Creatures b Aliis scriptuturiaelocis apertiùs expressià s potest trinitas confirmari efficacacius adversum Iâ—daeos est pugnandum ne nos illis ridiculos praebeamus linguae eorum imâ—eritia Mercer in loc Ego cum Calvino mercerâ— aliis imea re sentio ex solo voâ—e Esohim terminationis pluralis conjuncta cum verbo singulari non posse solidum duci argumentum pro tanto mysterio quia rationes aâ—â—aâ—ae mihi videntur 〈◊〉 adductis pro sententia contraria praeponderare Etsi eâ—sâ—imen 〈…〉 esse 〈…〉 stodiâ—â— qui 〈…〉 ex hoc loco sic intellecto mysterium triâ—ratis probare conantur sed quia non â—gitur de intentione eorum qâ—am piam bonam consoâ—us verum de Mosis proposito in hujus vocis usu missa eorum intentione rem ipsam in se spectantes judicamus solidiora consectanda esse argumenâ—â— quam quae à vocula aut constructione aliqua grammatica deducuntur quam Judaeâ— haereticis proclive sit eludere quasi de re ipsa triumphata ex talium argumentorâ—m refutatione gloriari Rivet 9. in 〈◊〉 It is questioned whether this light was spirituall or corporeall a substance or Accident The out-spead thing ExpansuÌ„ in Latine Estendue in French c This made some hold that there were waters above the skies as Brentias saith alledging that place Psa. 148. 4. The Schoolmen understand it of the Christalline heaven d Mercerus in Gen. 1 Eccles. 7. Job 26. 10. 38. 13. Psalme 104. 9. Gen. 8. 22. Pallida â—una plaâ— rubicunda flatâ— alba serenat Rogue soir blanc matin â—est le plaisâ—r du pelerin See Plinies Naturall Hist. l 18 c. 35. See Josephus and Luk. 21. 25 e As at â—hrists Death which Eclipse Dionysius Areopaeita a great Astronomer beholding and little knowing of Christs death he cryed out Aut Deus naturae patitur aut mundi machina dissolvetur