power onely to the Scriptures and therefore we must exclude all vnwritten Traditions or Decrées of men though neuer so holy and learned from being this Rule or any part thereof Therefore we are forbidden to adde Deut. 4.2 Reu. 22.18 19. or take from the written word of God Beléeuest thou the Scriptures They say thou shalt not adde to them And therefore Tertullian saith When we beléeue wée beléeue this first that there is nothing more which we ought to beléeue Vse 2. This bindeth all to all reuerence in reading Prou. 1.7 Psa 25.14 1. Pet. 4.11 speaking hearing of the word because of the Author which is God and to all care to know vnderstand beléeue and obey the same because to this purpose it is giuen vs as a most perfect Rule by God himselfe Q. The holy Scriptures are Diuine and Canonicall in themselues Esay 8.20 Deut. 5.32 Ioh. 5.39 2. Pet. 1.19 Gal. 6.16 2. Iohn 10 Iohn 7.17 1. Cor. 2.10.11.12 1. Ioh. 2.27 5.10 but how do we know that they be so Ans We know that they are so both by the testimony of themselues for so the old Testament testifieth of it selfe the new of the old and of it selfe and also by the witnesse of the Holy Ghost in our hearts Expli There are two principall arguments of the Diuinity of the Scriptures to vs 2. Sam. 23 2. Luk. 1.70 2 Tim. 3.16 2. Pet. 1.21 1. Cor. 2.13 the first is their owne voyce witnessing that they are of God as often this is repeated in the Prophets Thus saith the Lord. And this is the chiefest Argument euen the very voice of God himselfe of which we may safely collect thus If the Scriptures be true when they speake of things to come then also when they speake of things present The second argument is like vnto the first and it is the testimony of the Holy Ghost which as it inspired the holy men to write so also it teacheth the children of God to beléeue the Scriptures 2. Pet. 1.21 1. Cor. 2.10 for if faith be the gift of God as it is then also to beléeue the Scriptures to be the word of God The first of these is to perswade others and our selues the other chiefly to satisfie our our selues which also is alwaies agréeable to the Scriptures and is to be examined by the same Vnto these two you may adde also their miraculous preseruation notwithstanding the rage of all Iulians and Diuels the diuine vocation mission and life of the Writers the Maiesty of the stile the purity of the Doctrine their power vpon the conscience for the confounding and breaking of the stubborne and for the raising conuerting and comforting of the broken and such like Vse This serues to confute the Papists who hold that the only chiefe argument whereby we are perswaded of the authority of the Scriptures is the testimony of the Church we willingly acknowledge that the Church is a meanes whereby wee come to the knowledge of the Scriptures but not that for the which only we beléeue them to be diuine The Scriptures are a Rule 1. Tim. 3.15 the office of the Church is to keep to vse this Rule Now as the worke-man which vseth a Rule giues not that power to it wherby it iudgeth the dimensions but it hath it of its owne nature by an inward essentiall property as it is a Rule so also the Scriptures haue not this power of the Church though the Church haue power skill to vse the same And therfore our Sauiour when question was whether he were the Messiah or no resteth not on the witnesse of Iohn Iohn 5.36 Ibid. Vers 37. Verse 39. but vpon greater and better witnesse this witnesse was his workes the witnesse of his Father and of the holy Scriptures So when the Tessalonians receiued the preaching of Paul as the word of God 1. Thes 2.13 it was not the testimony of any Church nor the worthinesse of Paul a meane poore man but the very force of the word it selfe which bowed their hearts The testimony of the Church is to be reuerenced is good but not infallible The testimony of the Scriptures themselues is better and infallible The Church is to be proued by the Scriptures not the scriptures only by the Church Yea the Papists to proue the infallibility of the Church flie to the Scriptures And vniuersally Mat. 16.18 1. Tim. 3.15 the authority prouing is greater more certaine more knowne then the conclusion proued by the same Yea if we should belieue the Scriptures onely for the authority of the Church which is in conclusion the Pope his Prelates then first they should be Iudges in their own cause which is vnequall Secondly there could be no certainty of Faith or Religion because the Church hath varied diuersly in her iudgement of the Canon Thirdly why may not the Turkes perswade themselues that their testimony of their Alcoran is as sufficient as ours of the Scriptures Fourthly this is to subiect the Word of God to the will of Man yea God to man so that God shall not be beleeued to speake to vs nor we beleeue him when he speaks vnlesse it please the Church that is the Pope and his Prelates yea there shal be no more difference betweene God the Diuel truth lying the sacred and diuine Scriptures and the Alcoran of the Turkes then the Church shall thinke fit which is most horrible blasphemy The Lord open the eies of our Aduersaries the Papists to consider it Q. How do these holy Scriptures set forth and describe God or what do you beleeue God to be according to the Scriptures Ans I beleeue by the Scriptures that God is a Spirit being of himselfe and giuing being to all things Infinite Eternall Almighty Knowing all things c. Wisedome Goodnesse Mercy Truth Iustice it selfe c. The Father the Son and the Holy Ghost The Creator and Preseruer of all things The Redeemer and Sanctifier of his Church Expl. None must imagine that I haue set downe all that can be said of God for there are many other particulars in the holy Scriptures but these are the heads neither can the knowledge of Men Angels expresse fully the amplitude of his essence and glory Though that so much as is auaileable for vs to know himselfe hath reuealed in his word for it is most true that a learned man said Ramus God cannot be defined without his owne logicke This is not a Definition but a Description taken out of the Scriptures consisting of thrée parts first of Attributes secondly of Relations and proprieties of persons Thirdly of Actions and Effects which are generall as Creation Prouidence speciall belonging only to his Church which are principally two Redemption and Sanctification Of these I purpose according as God enableth to enquire in order according to the Scriptures and first I will briefly expound the Atributes as they are alleaged We
beleeue that God is a Spirit Ioh. 4.24 Now this word Spirit is taken many wayes but when it is attributed to the Godhead it is either essentially taken or personally here not personally for so it is onely attributed to the third person but essentially and so the meaning is that God is most simple without composition merely incorporeall neither to be perceiued by any bodily sence Luk. 24.39 according as you read that Christ distinguisheth That God is of himselfe Exo. 3.14 Rom. 11.36 giueth being to all things is proued And this of all other attributes best setteth forth what God is is most peculiar to him signified by the name Iehouah which principally betokeneth two things first the Eternity and alwaies being of God secondly his cause of being to all other things specially his promises and therefore was it that God told Moses that he was not knowne to Abraham Isaac and Iacob by his name Iehouah Exod. 6.3 because the promise of the Land of Canaan was not performed vnto them Hence also it is that vsually in the Prophets when either some speciall mercy is promised or some extraordinary iudgement threatned the name of Iehouah is affixed which is a name incommunicable vnto any creature and ineffable not in respect of the letters as thought the Iewes but of that which is thereby signified the Nature and Essence of God Infinite is that which can neither be comprehended by any creature nor contained nor circumscribed in any space or bounds but being whole and the same euery where filleth Heauen and Earth not onely with his vertue and operation 1. King 8.27 Ier. 23.24 but with the greatnesse of his Essence And thus is God infinite Eternall is that which neither hath beginning nor end of his Being Psal 90.2 and such is God Almighty is that which without any difficulty or labour onely by his will can effect and bring to passe all things which hée willeth or which in his Nature Gen. 17.1 Psal 115.3 Mat. 19.26 or Maiesty hée can will and that in an instant And so we beléeue of God Omniscience or to know all things when wée attribute to God is meant that God doth alwaies most perfectly vnderstand and in a wonderfull manner vnknowne to vs sée and behold himselfe and the whole order and purpose of his minde reuealed in the nature of things and in his Word and whatsoeuer agréeth or disagréeth there with and all the works words and thoughts of all men and all creatures past present and to come Ps 147.5 Rom. 11.33 Heb. 4.13 with all the causes and circumstances of all things and this is proued For the rest of the Attributes as Wisedome Goodnesse Mercy c. they néed no Exposition Onely this is to bee remembred that wée beléeue not onely that God is Mercifull Wise True c. but Mercy Wisedome Truth because they are his Essence and Being euen euery one of them being his whole Essence In the Creatures these are Accidents that is Qualities which may bee changed lost increased or diminished but not so in the Creator for nothing is Accidentall in him but Essentiall and therefore by such forme of spéech is signified that God in alwaies the same like himselfe Vnchangeable either in regard of time or the malice of the creature As in the creature the person which hath life and wisedome is one thing and the wisedome and life in the creature another thing but in God they are not distinct from his Essence but his Life and Wisedome are his Essence and cannot bee changed in him as in the creature Numb 23.19 Math. 36. Psal 102.13 Iam. 1.17 When we say then that God is Mercy wée meane an Essence shewing Mercy and so of the rest These things are proued Vse 1. That wée remember excéedingly to praise God for his Word whereby hée hath made himselfe manifest who otherwise could neuer haue béene comfortably knowne of vs 1. Tim. 6.16 Ioh. 1.18 For as wée cannot sée the Sunne without his owne light so not God if our Sunne of Righteousnesse had not reuealed him A certaine Heathen Philosopher called Simonides being asked of Hiero the King what God was demanded a daies respite then two daies afterward thrée and being asked why he did so answered that the longer he thought what God should bée the lesse he vnderstood of him What was the reason that so wise a man was to séeke héerein because hée wanted the word of God to direct and teach him Plato And therefore a wiser then hée said well It is hard to finde God but to vnderstand him vnpossible But now to vnderstand so much as his pleasure is wée should know and is necessary to lift is possible through his infinite goodnesse by his word for the which to him be praise for euer Vse 2. That wée suffer not our minds to roue beyond the rules of the word but that wée stay all our thoughts and canceits of God therein For the Scriptures must be the bounds of our thoughts and spéech of God and withall wée are bound to know what therein is reuealed of him Deut. 29.29 Gen. 32.29 There is a wonderfull and secret Name of God which hée will not haue knowne And there is a wonderfull and excellent Name which wée must know vpon perill of our best liues Psal 79.6 ler. 10.25 Ambrose Concerning which point one of the Ancients giueth notable counsell Those things saith hée which God will haue hidden search not those things which hee hath made manifest deny not least in them thou be vnlawfully curious in these damnably vngratefull Vse 3. God is Almighty knowing all things Mercy Iustice Truth c. The knowledge of these things auailes not without application Many can say and proue by Scriptures that God is Iust but they feare him not and Mercifull but féele him not and True but glorifie him not As a sword in a scabberd or in the hand of a child so is the knowledge of these things without application Therefore wée must labor to know these things in all wisedome and vnderstanding Col. 1.9 Otherwise wee are no better then the deuill who knowes more Historically then all the Diuines in the world but it is to his greater condemnation as Salomon saith I haue seene riches reserued to the hurt of the owner Eccl. 5.12 So euen knowledge without wise application and vse is hurtfull to them that are endued therewith Knowest thou that God is Just feare him that Mercifull loue him that present euery where and knowing all things walke vprightly Beware of hypocrisy be afraid of that in secret and in the darke which thou wouldst bée ashamed of atnoone day Againe Is God iustice and Truth it selfe then woe to the wicked for if God be himselfe they shall surely be damned without repentance Is God Mercy and Truth it selfe then be comforted thou which art penitent For though a woman should forget the child of her wombe
the conscience may be called a brideling or a restraining Conscience as if question be whether the Sabaoth may bee broken thus The commandement of God may not be broken but to breake the Sabaoth is to breake the commandement of God therefore breake it not saith conscience Thus by experience we féele within vs before we do a thing a certaine power pushing vs backe or egging vs forward or we séeme to heare a voyce in our breasts bidding or forbidding vs. And when we do contrary to the motion and monishing of conscience we are said to wound and to sin against our consciences which is grieuous Now remember how the Conscience determineth of Actions So also of Thoughts and Words Vse 1. Looke well to thy conscience and examine it for a good conscience is not of Nature but of Grace by Faith Rom. 5.1 through the bloud of Christ For it is the bloud of Iesus applied by Faith Heb. 9.14 which purgeth the conscience both from the guiltinesse and filthinesse thereof Content not thy selfe then though thy conscience be quyet and trouble thée not for it may so be and yet be starke nought Bee sure that the quietnesse thereof bee grounded on the righteousnesse of Christ and the assurance of the pardon of thy sinnes Else when it stirreth and awakeeth it will be like a Lyon ready euen to rend out thy throat Call therefore thy conscience to her office here which if shée discharge and being rightly informed excuse thée thou mayest truly haue boldnesse before God Otherwise euen as a man that hath the gout is not healed because for a little time he féeleth it not beat and fret so neither doth the quietnesse of conscience argue the health and goodnesse thereof vnlesse it be quieted by the blood of Iesus Better thy conscience accuse here then in the day of Iudgement when though it sléepe now it will vnlesse it be preuented most certainely accuse and confound For the nature of it is alwaies to take Gods part though it be against it selfe Make then thy concience thy friend against that day when a good conscience will be more woorth then a whole world The remembrance of which time made Paul endeuoure to haue a cleare conscience before God and men Acts 24.16 Vse 2. If thou once gettest a good conscience kéepe it with all diligence For as a good conscience is a continuall feast Prou. 4.23 Pro. 15.15 2. Cor. 1.12 Yea a very heauen vpon earth so an euil and guilty conscience is an vnspeakeable torment yea a very hell for a wounded spirit who can beare If a man haue a good conscience Pro. 14. he cannot want comfort in the middest of the fire But if a man were in Paradise as Adam with an euill conscience hee must néedes want comfort for as the shadow followes the body so doth an euill conscience follow the vnrepentant sinner alwaies dogging him and crying fearefully against him Thou hast sinned thou shalt be damned driuing into most fearefull agonies and passions euen vnto finall desperation as in Iudas if the mouth be not stopped by the merites of Christ The Heathen thought that those who liued ill were haunted with furies and fiends Surely this is the fiend euen thy euill conscience gnawing vpon thy heart and stinging as a Scorpion neither canst thou auoyde it but onely by faith in Christ Kéepe therefore thy good conscience if thou hast it as the chiefest Iewell which thou shalt doe if thou obserue these Rules First cherish Faith for it is the root of a good conscience Secondly auoyd all sinne for as a moat in the eye so sinne troubleth the peace of conscience and as water queucheth fire so sinne putteth out the goodnesse thereof And therefore when Abigaile would perswade Dauid from bloody reuenge she vseth an argument from preseruing the peace of conscience and perswadeth him Thirdly walke in the continuall practise of righteousnesse which that wée may be able to do namely both to auoyde sin Heb. 13.18 to liue honestly A fourth thing must bee done which is the right enforming of the conscience that it be able to discerne good from euil and mistake not one for an other for as an vnskilfull Pilote that knoweth not the coast easily maketh shippewracke and as a bad guide soone bringeth into danger so a conscience not instructed in the truth For if thou doubtest and doest doubtingly thou sinnest though the action be lawfull in it selfe yet not to thée for whatsoeuer is not of faith is sinne Rom. 14.23 If thy conscience erre taking that to be good which is euill thou canst not but sinne for if thou dost according to thy erring conscience thou sinnest in doing contrary to the commandement of God If thou doest it not thou sinnest also because thou dost against conscience and there is no way to helpe out of these briers but to enforme the conscience in the truth which is by the word of God the rule of conscience by which it appeareth that all such which neglect the word of God 1. Corin. 14 24 25. must néedes haue corrupt and dangerous consciences Vse 3. Neuer sinne in hope of secrecie for thou canst not lie hidde though thou couldst conceale thy faults from al men yea from the diuell yet there is a bird in thy breast which will tell tales and bewray all the conscience is a thousand witnesses happy is he which hath it to witnesse for him before God Quest What meane you when you say that man was created in the Image and likenesse of God Ans I meane that neere likenes wheby Adam resembled God which consisted partly in the immortality of his soule partly in his dominiō ouer the creatures but principally in the gifts of his minde Colos 3.10 Ephe. 4.24 knowledge holines and righteousnes Expli Herein consists the chiefe happinesse of man to be like his Creator for God made not man like other things made but like himselfe like I say hauing some sparkes of excellency as representations of the Diuine Nature though this likenesse be such that there remaines an vnspeakeable distance betwéene God and man euen in his greatest perfection Though the feature of the body bee most beautifull yet herein we place no part of the Image of God though wee confesse that euen as the lanthorne is illustrated by the candle within it euen so the body is made in some sort resplendent by the brightnesse of the Soule within in which the Image of GOD chiefly resideth And yet to speake properly we say not that the Soule but that the whole man was made according to Gods Image This Image not to say any thing of the spirituall Essence and Immortalitie of the Soule was partly in the dominion granted ouer the Creatures which dominion was not direct for God is onely the soueraigne Lord but profitable consisting in his dwelling and the vse and benefit of the Creatures yet the extent of this onely to the inferiour creatures as