neither any to heare it but such as are taught of him There must be a putting in of the rule before there will be any putting forth of man to obey it Ier. 31.33 and 32.40 the noyse of the word Ephes 5.4 shaking of afflictions Ob 33.16 or day light of the Gospell Rom. 13.11.12 are but secundary helping causes and doe nothing without the principall He that is asleepe awakes not till his naturall heat returne hauing digested all those foggie mists and vapours that did bind vp the senses no more is there any awaking of the sinner till there be a returne of that supernaturall heat of grace whereby the vapours of fleshly lustes may bee dissolved within vs which darken the cogitation and oppresse the heart 1. Pet. 2.11 Ephes 4.18 Luk. 21.24 onely here is the difference that this is a dead sleepe whereby the hear of creation is vtterly extinguished so that a new spirit must be put within vs or else wee never crucifie the flesh with the lusts and affections thereof which would keepe vs in a perpetuall sleepe far surpassing the seuen sleepers in the time of Decius the Emperour or Epimenides the Cretian which slept fourescore yeeres in a Caue so sayes the Author of fables and take his word alone I am not his suretie but this is no forgery that many a man out-sleepes his naturall life It is reported of Dionysius the Herocleote that he felt not when men thrust needles into his fat belly so sinners whose hearts are as fat as grease Psal 119.70 feele not their misery Nay like the Fencer that laughed to see his wounds lanched by the Surgeon The beares spoken of in Plinie that could not be stirred with the sharpest prickles come short of a thicke skinned sinner Alas how many shutt all their senses that they may not be troubled with the terrible threats of the Almightie Euen as the old Italians in the time of thunder shot off their greatest Ordinance and did ring their deepest bells to drowne the noyse of the heauens so wretched offenders know how to out-cry and out-roare the highest But they that thus harden and hearten themselues against Gods word shall one day be taught to cry to the hills and mountaines to cover them from the presence of him whom so often they haue despised The Lord teach vs to listen to him here least neglecting the light of his word wee feele the heat of his wrath in hell and be made to finde that to our cost which neuer had our care and to sinart with paine for what we neuer heard with patience But if I should insist vpon euery head as I might well and with profit I should write a Salmeron-like Commentary vpon Petrarches remedies yet doubt whether so this worke would be perfect sure I am a life would bee too little to write it and but enough to read it I will hereafter goe on with the heads as shortly as I may and giue as much good counsell in a narrow roome as I shal be able Brevitie where it is neither obscure nor defectiue is very pleasing even to the daintiest iudgements I will as neere as I may in so large an Art imitate those that draw great personages in little tablets and describe worlds of Countries in the compasse of small Maps I hope if wee haue speciall care of matter and methode wee shall make this Doctrine more portable for memory and readier for vse If our precepts as nailes driue out one another you may iustly impute it to want of Art I shall follow him that is now with God and which I confesse hath broken the Ice before me The forme of the Art is to liue well There is a naturall life which we liue by the vnion of body and soule and there is a spirituall life which we haue by the knot spoken of to wit our vnion with God by Religion Now all men in that they will haue some Religion may be said to liue spiritually but they cannot liue well because they want a true rule of life The follies of the Heathen are baits for babes no bookes for Christians which onely depend vpon God and his word to teach them truely how to liue but let vs cleare our definition by Scripture 1. Tim. 6.3 A doctrine according to godlinesse Tit. 1.1 The acknowledgement of the truth which is after godlinesse First this Art is in God Secondly wee receiue it from him as the paterne and patent of his will Thirdly our examples are to accord with it Hence godlinesse in the example must answere godlinesse in the rule and godlinesse in the rule must bee according to that which is in God God plots the rule then he publisheth it as his will and command and lastly lookes for obedience at our hands A king first plots his government in himselfe then by Proclamation makes it knowne vnto his subiects and lastly vnder penaltie enioynes the keeping of it A Scrivener first makes letters in his head then pens them downe with his hand and guides the Scholler accordingly So God is the Author of Religion then he publisheth it and wee are to liue after it To liue well in practise is to liue well by precept and precept that brings vs to the Prince of our happinesse Pro. 2.5 it is called the feare and knowledge of God Iam. 3.15 It is sayd to be wisedome from aboue 2. Pet. 1.3 through this knowledge wee receiue of God all things that pertaine vnto life and godlinesse To conclude giue thy selfe wholy to learne this Art and deferre it not to thy last wilt thou charge this greatest burden vpon the weakest beast If thou canst not passe over the foord when the waters are low how wilt thou doe when they are risen Twigges at the first will bend to euery hand which afterwards will not be bowed with all thy might Sparkes are sooner quenched then flames and greene wounds sooner cured then festred sores he that driueth a naile first striketh easily and afterwards redoubleth in strength in so much as the more blowes he striketh the more it is fastened and the harder it will be to draw it forth againe so betimes breake the bands shake off the shakles of sinnes and be daily labouring to saue thy poore soule CHAPTER II. Of Faith in God Question VVHat are the parts Answere Faith in God and obedience towards God In the old Testement is devided into feare and seruice Deut. 6.13 Iosh 24.14.1 Sam. 12.24 Ob 28.28 Psal 2.11 Eccl. 12.13 Feare is the head or beginning of this wisedome Psal 111.20 Pro. 9.10 and therefore to serue God without it is a head-lesse Religion Yet on the other side what comfort can we haue in such an head or Masculine disposition if with the Israelites brood it should be smoothered in the birth or recoile like Zarah in Thamars wombe So perfect is this Art that wee must haue cleane fingers as well as cleane hearts It is the plea of Ignorants in doing euill to sy they
Isaac is both father and sonne Sonne in regard of Abraham and father in regard of Iacob Plato told the Musitians of his time that Phylosophers could dine and sup without them how much more casie ought it to bee for Christians to weane themselues from childish rattles and may games of carnall delights and be merry without a Fidler It is for Saul to driue away his ill spirit and dumps of melancholy with Dauids Harpe and for Caine to still his crying conscience with building of Cities so for them that cannot lispe a word of a better life to feede themselues not by sooping an handfull with Gideons Souldiers but by swilling their bellies full of worldly pleasures and other such swill and swades as they are wont to weary themselues withall These cry the way of God is hard and not for their medling especially these maine mysteries and therefore they abhorre once to thinke of the studie of them Indeed as in the most champion plaine grounds of Religion there are some hillockes higher then the rest of their fellowes so in these the greatest and steepest hills thereof there is footing enough whereby with labour and travaile with much reading and often prayer wee may come to the height of them wherein wee may see and discover so farre off the land of Canaan and the kingdome of heaven as may be sufficient for ever to make vs happy Q. What followes from hence A. That the persons cannot be one the other The essence and subsistence may be one the other as the father is God and the sonne is God and the holy Ghost is God but the father is not the sonne neither is the holy Ghost either father or sonne A master and a man may bee the one the other but a master and a servant cannot be so predicated the reason is because they are contraries or really opposite the other onely diverse and therefore may be disposed affirmatiuely Ephes 1.3 Blessed be God the father of our Lord Iesus Christ God and the father are one the other the father is God and God is the father but as he is father of his sonne wee finde no such disposition in the Bible Ioh. 10.30 They are sayd to be one that is in essence will or action not in person for so they are two really distinct I know these vocall sounds are but a complement and as an outward case wherein our thoughts are sheathed There is nothing wherein the want of words can wrong and grieue vs more then in this point here alone as wee can adore and not conceiue so we can conceiue and not vtter yea vtter our selues and not be conceiued yet as wee may thinke here of one substance in three subsistences one essence in three relations one Iehovab begetting begotten proceeding Father Sonne Spirit yet so as they differ but rationally from the essence and really amongst themselues and in regard thereof admit the predication of the essence of each person and not of the persons one of another Q. What may else be obserued A. That they are together by nature for so are all relatiues They are mutuall causes and effects a thing in reason onely peculiar to this head of argumēt as the father is the cause of his sonnes relation and so is the sonne of his fathers And on the contrary they are effects of each others relation and by vertue of this they must needs be together in nature The cause is before his effect and so the father begetting his sonne might seeme in nature to be before him but this mutuall causation though it pervert not order yet makes it things to be together most naturally The father is onely before the fonne and spirit in order of subsisting and not in nature either of essence or subsistence Pro. 8.22.30 Christ was ever with the father Ioh. 1.1 In the beginning without beginning was the word with God Heb. 1.3 The very expresse image of his person and therefore a sonne by nature for if he were a creature he should be a fonne by counsell as the sonnes of men are said to be Iam. 1.18 Of his owne will begate he vs. Hee that begets by nature begets no lesse then himselfe as a man begets no lesse then a man euery creature brings forth his ownekind Gen. 1.24.25 But counsell and will beget such images of themselues as best please them so man was by counfell made in the image of God Gen. 1.26 Ad here the error of the Arians can no more infect the truth of the Scriptures in the point of Christs Diuinitie then the truth of the Scriptures can iustifie them in their wretched allegation of them A bad worke-man may vse a good instrument and often-times a cleane napkin wipeth a foule mouth If there were no more Scripture against them then that one text Iohn 1.18 nor no more words in the whole Bible then that one Monogenees onely begotten it were sufficient to confute and confound all they haue sayd and to leaue their cause desperate and without all plea though they were neuer so hear tie patrons of their owne affections God the father hath many sonnes and an onely sonne now this difference is made by the manner of generation or begetting and all the world can invent no other but nature and counsell nay why say I invent when the Scripture hath found it out to their hands and left it them to obserue By counsell the father may beget many children yea and twise beget them as his elect by creation and regeneration But by nature hee cannot beget more then one sonne and because he is begotten by nature hee is no lesse then his father and because no lesse then his father therefore an onely sonne For if his whole image be in one it cannot be in two But I see if wee breake our teeth with these hard shells wee shall finde small pleasure in the kernells neither doe I thinke that Gods schoole is more of vnderstanding then affection both lessons are very needfull very profitable but for this age wherein there is coldnesse of care especially the latter He that hath much skill and no affection may doe good to others by information of judgement but shall neuer haue thanke either of his owne heart or of God who vseth not to cast away his loue on those of whom hee is but knowne not loued O Lord seeing therefore that men are but men by their vnderstandings and Christians by their wills and affections make me to affect my relation to thee as a father and thy sonne as a brother and because counsell in working followes nature in being let me find and feele how sweet it is to be placed vnder thy sonne who from thee as thou of thy selfe makes mee both sonne and brother and fellow heire with himselfe Q. What followes from hence that they are together by nature A. That they are onely in order one before another according to their manner of subsisting As the father before the sonne and
A MODELL OF DIVINITIE CATECHISTICALLY COMPOSED WHEREIN IS DELIVERED THE MATTER AND Methode of RELIGION according to the Creed ten Commandements LORDS Prayer and the SACRAMENTS BY IOHN YATES Bachelour in Diuinitie and Minister of Gods Word in St Andrewes in NORVVICH PSAL. 40.10 I haue not concealed thy louing kindnesse and truth from the great Congregation Gregory in Ezek. Hom. 3. Let the Preacher like beaten burning iron not onely heat his next neighbours but cast sparkes a farre off to others LONDON Printed by Iohn Dawson for Fulke Clifton and are to be sold on New-fish streete hill vnder St Margrets Church 1622. TO OVR DEARE MOTHER THE CHVRCH OF ENGLAND THy Children deare Mother are growne more nice then wise and fallen into those humours that are fitter for controlement then obseruation I desire to be no challenger of my Brethren yet is it my dutie to be a louer yea and as I am able a Champion of thy truth I am deceiued if this be not one of the maine grounds of that vniuersall decay of knowledge wherewith our people are commonly checked to wit that they are not either catechized at all or else in as many formes as they haue change of teachers one teacher as it were making worke for another and so pleasing the fantasie of their Schollers that like some woman with childe that longs for that peece which she sees vpon anothers trencher and swounes if she misse it or some daintie Dames that doat vpon euery beautie they are euery day loue-sicke a new 2 Tim. 3.6.7 and like S. Paules sillie women are euer learning and neuer able to come to the knowledge of the truth My care shall be to bring them home againe to their Mothers dyet and let them see both the meate and milke she hath plentifully prouided for them But before I enter vpon her store I must acquaint them that all their travell abroad to fill their braines with new learning hath but bin to goe Northward for heat and in vaine to seeke that candle which they did carry in their owne hands What plentie of water can there be where the lead of the cisterne is put all into the Pipes We haue made so many conveyances of the Art of Religion into the braines and brests of our hearers that if a man would yeeld to runne after his eye or appetite he shall neuer know where to rest and after many idle excursions shall lie downe weary but vnsatisfied Art like Sampsons haire is faire and strong Art quasi Arx quia sâ—ma pulchra Strong in precepts beautifull in methode And if both these be to be found in any Catechisme ours shall carry away the honour of it Others that swarue from ours are but like a continuall pumping without mending the leake Where confusion for want of methode runneth in faster then precepts like nailes can fasten themselues Some teach the Commandements before the Creed as if they would teach a man to goe before he liue others cut the Seales in the midst of the writing as if that which seales all should not hang at the bottome of the bill bond or bargaine c. But our rule of Religion is to begin with faith by which we liue then to come to the law of life by which we walke after all this to lead vs to Prayer least we should faint in faith or waxe weary of workes and lastly finding faith but weake obedience imperfect and prayers not as they should be brings vs to Gods seales as the safetie and securitie of all our estate Eph. 1.13.14 for being sealed with the holy spirit of promise after our faith in God wee haue the earnest of our inheritance vntill the redemption of the purchased possession But I desire not to be like a tedious Musician euer tuning neuer playing I come therefore first to let you see the milke of our Catechisme in a briefe and short view of it and then hauing brought you from the spoone to the knife to let you behold your more solide meate out of it You shall find it sufficient both for babes in Christ and growne men And if you be expert in the first then may you remoue a forme higher for I would not haue a Christian like a dying man or one sicke of a Palsey that hauing his senses memory and speech should want facultie loco-motiue or power to stirre his hands or his feete that being neither deafe nor dumbe to heare or answere should yet haue withered hands or lame legges to liue as a Christian All that I wish is that we first labour for the happinesse of knowledge and then ioyne with it the happinesse of practise Some Artisans might liue as well as landed men by their earnings if they had not a worse boone with so excellent a facultie of idlenesse and ill husbandry It should bee a shame for vs to haue the Philosophers stone of the truest riches and yet to liue like beggars Behold O Christian the transcendent obiects of thy aspiring thoughts and euer keepe thy soule vpon the wing in meditations of the kingdome of heauen and the righteousnesse thereof loathing those muck-wormes of the world which like the Gentles breed of putrifaction or Beetles feeding in the dung can relish nothing but earthly things or thinke of no other godlinesse but gaine 2 Tim. 2.7 Consider I pray thee what is said and the Lord giue thee vnderstanding in all things Celeberrimae apud Cantabrigenses Academiae bonarum omnium literarum Christianae pietatis Nutrici alteri Anglicanae Ecclesiae Seminario gratiam pacem in Christo sempiternam NObis Musarum aemulis Illustrissima Mater Academia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clausum reconditum plusquam Herculano labore retexisti iudicij acrimonia velut clave quadam aperuisti repagula obstantia sustulisti fores velut divina virgula tactas effregisti luceque linguaruÌ„ artium illata reipsa probasti quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicere solemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos igitur sic literarum mellinijs sub tuo auspicio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operae pretiumfacturi videmur si hanc ex alvearijs tuis concinnatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi exhibeamus Si rem spectabis ipsam sacrosanctae Dei veritati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est si nostras lucubrationes aestimabis perexiguum levidense id quidem est scriptum crassiuscule Caetorum operosum mea quidem sententia foret totius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtilitates vel percensere nedum fando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare cum de ea statim dicturo occurrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipuas tamen velut exerto digito monstrabo vt artium studioso si fieri queat calcar animumque addam ad earum diligentem multamque lectionem Ens primum est omnium bonorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ens a primo corundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud est Artium author hoc subiectum illudagit hoc patitur
part of thy life is the least part wherein thou hast liued for all is spent in vaine that helpes not to obtaine thy last end From hence forward recouer and recollect thy selfe before thou goe hence and be no more And if the excellencie of humane Arts exclude all meane and mediocritie thinke no extasie high enough for the obtaining of Diuinitie We must not like sullen lades lie vnder our burdens but reviue our spirits and with a maine and manly courage encounter all doubts and difficulties Q. But how shall we know it A. Psal 34.11 Come children hearken vntome and I will teach you the feare of the Lord. Knowledge is easie to him that hath a desire to vnderstand plaine and right if wee seeke after it as worldlings doe gold Pro. 14.6 and 8.9 and 2.4.5 The Mine and Mint of true happinesse is plainely and plentifully chalked out vnto vs in the holy Scriptures Nothing remaineth but that I call vpon you as Chrysostome did of old Heare O ye worldlings get you Bibles Hom. 9. in Epist ad Colof Here lie those glorious heapes which may eternally enrich vs so that if wee goe away with our hands and skirts emptie how worthy shall we be of a miserable want And who shall pitty them that will not pitty themselues Gods whip is the best alones for so lazie and wilfull a need Oh that in these our dayes wee might see those times spoken of in auncient Story wherein the secrets of the Scriptures were knowne familiarly to Taylors Smiths weavers Seamsters Delvers Near-heards c. Theod. de corrig Gracorum affect lib. 5. What a shame is it for vs in England to see daily so many heauenly showers fall beside vs whiles we still like a Gedeons fleece want moysture Where are our worthy Matrones that may be compared with S. Hieromes women Hieron in Psal 133. who contended in good earnest who should learne most Scripture without booke Alas alas most of our schollers like boyes slubber out their Bookes before they learne their lesson Old Origen in num Hom 27. sayd that of all torments to read the Scriptures was the greatest to the damned spirits against that blasphemous Papist that said it was the invention of the Deuill Mart. Pares de trad l. 44. But alas that which they cannot reade without soruple we read too often with neglect and contempt With whom doth the Apostles exhortation take place Coloss 3.16 Let the word of God dwell plenteously in you Let vs then to auoyd further shame like diligent Schollers which repeat their parts to each other to be made more perfect mutually recall ouer the rules of our well-liuing Giue me but one sayth Augustine that loueth and he shall feele what I say but if I speake to a cold Christian he vnderstandeth me not O then to prepare you for this art doe but as you vse to doe in the morning when the Sunne riseth in his strength open the dores and windowes of your hearts to partake of this comfortable brightnesse Let the beames of the glorious truth of Gods word shine cleerely open your eyes and endeuour to be illustrated by it It is not credible how much good Art and precepts may auaile vs. Wee cannot but speed well if wee begin well and proceed orderly A false methode is the bane of all hopefull indeuours We shall finde it in spirituall matters as in our estates small helpes with good thrift enrich vs when great patrimonies loose themselues in the neglect It is wonderfull to see what some can doe with the helpe of a little engine in lifting vp that weight alone which many helping hands by their cleare strength might endeuour in vaine I know grace is not tyed either to number or meanes yet vsually worketh by a common course of Art and precepts Onely this must be our care that wee mint not Gods worship in our owne deceitfull braines Q. What is Religion A. Religion is an Art or rather a doctrine to liue well Art is in the frame of the creature and may be learned by observation And so was Diuinitie by creation the very imprese of God but now by corruption both the Art and the frame are spoyled and as he that comes from a bright candle into a darke roome is so much more blinded as his light was greater and as the purest yvory turneth with the fire into the deepest black so man being fallen from God is so much the worse by how much hee was made more worthy in himselfe Teknee from Teknaomai because Art is euer to be seene in his owne fabricke facture or fashioning Man therefore hauing blurred blemished and blotted out his Art and excellencie is left to the teaching of Gods spirit to learne that by diuine instruction which he cannot by humane observation 1 Tim. 6.3 Paul calls the lesson a doctrine and Dauid prayes often in his Psalmes that the Lord would open his eyes teach him his statutes and bring him into the way he knowes not by nature Psal 119.18.33 The manifolde wisedome of God distinguished by proper subiects and broken as it were vpon them by creation gouernment and obedience from hence by irradiation or shining is acted and dispersed vpon the glasse of the vnderstanding as light vpon the eye and there receiued and vnderstood is againe from the mind reflected vpon others by word and then it is doctrine or discipline or writing and then we call it a booke or Bible and from hence may be obserued our teaching by Scripture doctrine discipline Art science and inspiration Hos 8.12 Heb. 1.1 Prov. 8.10 2. Tim. 3.16 c. God hath written spoken and inspired men to doe both and yet in all this a meere stranger to the iudgements thoughts affections speeches and actions of the most So that beside all this God must inlighten and inliuen our hearts or else there will neither be Art nor heart nor part to thinke vpon him It is safe no where to complaine of nature but where grace is and where that is once had and affected It will readily ascribe both inward and outward teaching to God Our rule may be called Scripture as it is written doctrine as it is taught discipline as it is learned Art as it is framed in vs againe science as it is knowne of vs and because none of these are now to be had by the irradiation of nature it pleaseth God of his infinite loue that wee should haue them by the inspiration of grace There are three things saith Bernard which God properly challengeth vnto himselfe from all co-workers men and Angels viz. pradestination creation and inspiration The husbandman may plant prune digge and dresse his Vine but raine vpon it he cannot if hee would water it yet must it be with Gods water Hee may draw from the fountaine but God must drowne it he may ducere rivum but it is God that must implore fontem Yea when he hath planted and watered he cannot giue clusters to the branches forme
body hangs on the Crosse the soule is yeelded the God-head is eviternally vnited to them both And if Christ be God and by his subsisting working come so neare vs what should dissolue the eternall bonds of our heauenly coniunction with him or the daily influences of grace from him Here are the apples and flagons of holy consolation and it is good for the Spouse to be walking into the Gardens and eating of these fruits Wee cannot hope to be so neare to our God as Christ was vnited personally yet need wee not feare that God should seeme more absent from vs then hee did from his owne sonne Hee was still one with both body and soule when they were devided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will hee bee to our soules when they are at worst He is ours and we are his if our hold seeme loosened his is not when temptations will not let vs see him he sees vs and possesseth vs onely beleeue him against sense aboue hope and though he kill vs yet let vs trust in him Shiloach refresheth Ierusalem Iordan Naaman better then Abanah and Pharphar Cherith dried vp while Eliah dranke of it Iacobs well was stopped vp but this well of liuing water no drought can diminish nor Philistimes stop vp Q. What followes yet in the fift place A. That the three persons are coessentiall as hauing the same essence together and that not devided or by parts but as if I may so speake with reverence three partners in a Ship haue not each a peece of it but wholly and together Father and sonne are often two distinct men haue a common humanitie devided by parts betweene them but here the persons distinguished by relation are vndevided in essence And the reason is because the father cannot beget one lesse then himselfe and therefore he being infinite his sonne must likewise be infinite And that which is infinite admits of no division or distribution Now the three persons being co essentiall are likewise co-equall and co-eternall Ioh. 5.18 Phil. 2.6 1. Ioh. 5.7 He that walketh in the Sunne for pleasure may bee tainted with the heate thereof before he retire so they that are drawne by delight into these cogitations may thereby take the touch of a more deepe impression Papists as I haue read hauing little knowledge of our Ladies countenance fauour haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots so many whose skill is very slender in this mystery out of their owne devotion haue broached many strange conceits of the Trinitie and left them as Oracles for their followers But wee study to expresse these things as neere as wee can with truth of matter and sobriety of speech for truth findeth more easie entrance when it commeth armed with his owne force and adorned with the furniture of words that may best beseeme it Q. What obserue you in the last place from the definition A. That they are one in another and with another mutually delighting and glorifying each other Pro. 8.22.30 Ioh. 1.1.2 and 5.20 and 10.38 and 13.31.32 and 14.10 and 17.5 The Sonne is a delight to the Father in the worke of our Redemption Math. 12.18 and the Spirit a ioy to them both in the worke of our sanctification Pro. 8.30.31 If the sonne had not beene the fathers dayly delight he had never reioyced in the habitable part of the earth nor had his delights with the sonnes of men Behold oh man that standest in the wayes inquiring for life here it is labour thou to delight in them that are delighted in thee and reioyce together to worke out thy saluation Alas how should it pitty our hearts to see many silly Soules runne vp and downe in the common labyrinth of error groaping for the strait and narrow gate of life like the blind Sodomites after Lots doore each man telling his dreame to his neighbour of an imagined happinesse And though they draw and drinke in iniquitie yet will they still dreame of drawing in the easie yoake of a Sauiour when God wotes they were never driuen vnto it Is this the pastime of the blessed Trinitie to sport themselues together in doing vs good and shall wee be intreated like madde men to be good vnto our selues O how many that never tasted of these delights yet thinke themselues in skie and highest sphere of happinesse Alas how many walking Ghosts in the shapes of liuing men applaud themselues like swine in earthly pleasures O the watery pleasures of Epicurean hoggs that satiate themselues with the huskes of vanity and cry out in their madnesse that they haue liued the onely ioviall and iocand life These like Moles in the earth are ever casting vp as restlesse in themselues Surely he goes lightly that wants these loads as loath to lagge in the foulest weather The Bustard by reason of his great body and bulke of bones when he is pursued can hardly get vpon his wings whereas the little Larke mounts presently aloft with ease Oh how should our right conceit of this delight of the Trinitie carry our soules vpon the wing and make them ascend Alas ambitious mindes of ayery honour are but ambitious of their owne destruction who climbing the slippery hill of high preferment measure more then their length in their dangerous downe-falls whereas he that stands on oven-ground is as soone vp as downe O then that the Christian soule would say to it selfe in a word or two how liuest thou know and consider from whom thou drawest thy breath and remember that one day led with the blessed Trinitie is better then an immortalitie of the worlds windie vanities CHAPTER IX Of their Relation Question VVHat meane you by the relatiue properties Answere Two things First that howbeit the Subsistences are the same essence yet not as essence but as it is with the relatiue properties A Scholler or a teacher is a man but not a Scholler or a teacher as a man for as he instructeth he is a teacher and as he learneth a Scholler Which are relatiue properties This mystery cloudeth the clearest of our thoughts yet from so many rayes wee must study to light some little torch to quicken our owne feeble sights It shall be well if we tame our vnbridled vnderstandings and learne with Nazianzene Orat. 40. in S. Baptism I know not how sayth he to thinke of one but that vpon the very instant I shall see my selfe environed with the brightnesse of three neither can I discerne these three except at the very moment I returne vnto one Q. But make you any distinction betweene them and the Essence A. Yes As betweene a man and a Scholler who though he be a man yet not as a Scholler for then should euery man be a Scholler because he is a man But indeed he is a Scholler because he learneth
What is this manifold wisedome of God in respect of the vertues of the vnderstanding A. It is either the knowledge of all principles or truthes to befetched out of them or conclusions that may ensue vpon on these truthes or of the methode and order of disposing euery truth in his proper place or the practise of them so disposed according to the rules of any Art Iob 9.4 Hee is wise in heart and mightie in strength who hath hardned himselfe against him and hath prospered There is no wise workking against God Exod. 1.10 come and let vs deale wisely with them Pharaohs policies might have prevailed if a wiser then himselfe had not taken their parts against him Q. What are these intellectuall vertues A. They are in number fiue which are thus named first intelligence secondly science thirdly sapience fourthly prudence fiftly art or skill The first vertue knowes all inventions the two next all iudgements true or false together with all direct conclusions or deceitfull sophistications the fourth fits for the orderly practise of any thing and the last makes vs skilfull in whatsoeuer we doe The observation of these fiue vertues makes a man proceed fully vpon any theame To preach by them is a most full and effectuall way by intelligence wee open the text and bare the severall principles or reasons contained in it By science we gather the doctrines that those principles and reasons will yeeld By sapience we deduct or conclude further matter which was obscure till we did sift it out by making one truth force another By prudence wee make vse and application as may be fit for time place and person and so orderly vrge the truthes we haue found out by discourse Lastly by art we further the practise of all those duties which wee haue formerly pressed Some explaine their Text well yet neuer aptly lay downe doctrines others doe both these but misse in the conclusion others hit the conclusion too but wrong themselues or their auditors in application eyther making none or that which is amisse And lastly others leaue at the vse hauing warmed the affections and pegge it no further by letting them see the way of practise and so hammering not home the naile which should be fastened by the masters of the assembly let it slip againe or leaue a chinke Salomon the preacher Eccl. 12.10.11 observed all these vertues By intelligence of principles he sought to finde out acceptable words by science he looked for an vpright writing and by sapience tried them to be the words of truth and then by prudence made his words as goads to pricke forward vnto practise and then by art as a skilfull master of the assembly fastned the naile to the head Q. What is Gods intelligence A. That vertue of vnderstanding whereby he worketh euery particular concerning euery thing there is no argument or reason but he can finde it out Psal 139.16 All things in Gods booke ver 2.3.4.5.7.11.12 Euery thought word deed with their circumstances of time place person c. are all together knowne to God God needs no intelligencers for his eyes are over all his workes Q. What is his science A. That vertue of vnderstanding whereby hee knoweth all truthes in the things which as they are to come is called prescience or foreknowledge and in regard of past present and to come omniscience Ioh. 21.17 Lord thou knowest all things and therefore canst iudge whether I speake truely or not for foreknowledge there is none in God properly for to him all things are present yet speaking of his indirect knowledge in reference to the creature we terme that foreknowledge that goes before the existence and being of the creature Q. What is his sapience A. That vertue of vnderstanding whereby he vnderstandeth whatsoeuer may follow or ensue of euery thing Iob 12.13.16 Such wisedome with God that he knowes how to handle both deceiuer and deceiued their fallacies can no wayes prevaile with him Q. What is his prudence A. Whereby he knoweth the fittest opportunitie for the dispatch of all things Gen. 15.16 The wickednesse of the Amorites is not yet full 2. Pet. 2.9 The Lord knowes how to deliuer the godly and reserue the wicked to punishment 2. Thes 1.6.7 It is a righteous thing with God and most ag reeable with his prudence in applying of rewards to recompense tribuiation to them that trouble you and to you which are troubled rest with vs c. Q. What is his art or skill A. Whereby he knoweth how to effect euery thing most skilfully Psal 104.24 In excellent wisedome hast thou made all Heb. 11.10 For he looked for a citie which hath foundations whose builder and maker is God the originall word is Technitees an Artificer God hath manifested great skill in the creation of these lower parts of the world but in the third heauen his art passeth all excellencie Q. Seeing his good-pleasure appeares last what is it A. The most free act of his will in euery thing as it pleaseth him Psal 115.3 Our God is in heauen he doth whatsoeuer he pleaseth Mat. 11.26 Euen so father for so it seemed good in thy sight Math. 20.15 Is it not lawfull for me to doe with mine owne as I list Ephes 1.5.9.11 Q. How doth it respect himselfe A. As the chiefe good Psal 36.9 For with thee is the fountaine of life and in thy light shall we see light Col. 3.11 Christ is all and in all His good-pleasure must needs first respect himselfe then his creatures because from him as the fountaine of goodnesse they haue all their goodnesse deriued 1. Cor. 15.28 God is said to be all in all Q. How the creatures A. As they beare his image in which regard they are onely good Gen. 1.4.10 c. God saw it was good that is he so approued of his creatures as they answered his goodnesse in making of them Rom. 12.2 Be not conformed to this world but be yee transformed by the renewing of your minde that ye may proue what is that good and acceptable and perfect will of God Conformitie with the world pleaseth not the Almightie because it agreeth not with his image being mightily deformed with sinne Then doth hee acknowledge vs for his when we are changed by the spirit of sanctification into that image which we lost by the fall of Adam Q. What learne you from thence A. That the good pleasure of God being most freely set vpon his creatures is the first and most absolute cause of all things and therefore he must needs doe all that hee doth with the greatest libertie of will hauing no higher cause to checke him Dan. 4.35 He doth according to his will in the army of heauen and among the inhabitants of the earth and none can stay his hand or say vnto him what doest thou Ier. 18.6 Mat. 20.15 Rom. 9.18.21 2. Sam. 16.10 Isa 45.9 In all which places as God workes most freely so he is bound to render account to none of all his
liue in ignorance and blindnesse If such weake Governours had charge of instruction Masters must not thinke that they are exempted by the translation of the Ministery to others We indeed haue the charge of the Soules of diverse families but euery Master hath still the charge of his owne Gen. 18.19 2 Tim. 3.15 There is nationall domesticall and personall mourning enioyned Zach. 2.10.13.14 So teaching c. Q. How was the Church in a People A. As it did consist of many families and had the bounds thereof exceedingly inlarged from the dayes of Moses Vntill his time God had but a familie or two to worship him At the great Deluge but eight persons saued in the Arke Gen. 7. The world was growne so foule with sinne that God saw it was time to wash it with an vniversall flood and saw it meete to let it soke long vnder the waters so close did wickednesse cleaue to the authors of evill Q. What is here to be considered A. The writing of the rule of Religion which was done by such extraordinary Governours as God had fitted and inspired by his holy Spirit thereunto for the edification of his Church For even then God had both extraordinary and ordinary teachers now wee haue the rule completely delivered in writing and therefore need not any extraordinary Governours in the Church 2 Tim. 3.16 2 Pet. 1.20.21 And this is that that makes vs receiue a more sure word of Prophecie c. 2 Pet. 1.19 Q. How was it written A. According to the necessitie of the Church diversely and at sundry times Heb. 1.1 God increased the dyet of his Church as he saw it was fit to beare it Q. What are the Bookes called A. For the matter contained The word of God for the manner of Record The Scriptures by an excellencie of phrase as the most worthy writings that ever saw the light and being compiled into one volume are called Bibles or many little Bookes vnited in one body so that both worke and writing carry away the names of all other Scriptures and Bookes as most admirable for vse Ioh. 1.8 2 Tim. 3.15.16.17 Oh the shame of Christians that these workes should be counted as a strange thing vnto them Hos 8.12 whiles other bookes as baites for fooles shall be followed and applauded Q. How are these to be considered A. As they are either in the originall tongues or in the Translations in the purest fountaines or the derived streames and conduits In the Originalls not onely the matter which is the Divinitie Dogmaticall Historicall c. but also the meanes of inferring which is the Logicke the manner of expressing and enforcing which is the Grammar and Rhetorique are all immediately inspired 2 Tim. 3.16 All scripture is inspired from God 2. Pet. 1.21 The holy mon of God spake as they were moued by the holy Ghost In the translations the subiect matter or substance of Theologie is equally inspired though mediately The Logicall coherence also and consequence of argument retaineth the same necessitie of illation because it dependeth not vpon diversitie of Languages but communitie of notions But as for the proprietie of Grammar and vigor of Rhetorique there must needs be some abatement and embatement First and principally because the skill and diligence herein vsed by Translators is not divine or inspired but meerely humane at the best and in tryall prooueth to be lyable to much latitude sometime more sometime lesse Secondly for that many emphaticall words and rigorous figures both of Grammar and Rhetorique proper to the originall Tongues such as are especially deriuatiues agnominations proverbes c. cannot to the life be expressed in other Languages Thirdly and lastly because in vulgar Languages there is such mutabilitie and change of fashions almost as much as in apparell that after a few yeares we scarce vnderstand what our fore-fathers meant in some passages of the Scripture in our mother-tongue much lesse in the Latine which in the Vulgar is so pestered with Barbarismes in stile beside defects in notion that not onely S. Hierome would write invectiues if he should see such a brat layd at his dore but Priscian himselfe would call for the ferula It was therefore a very pious and laudable intention in our learned and judicious Soueraigne to appoint all our English Translations of the Scripture to be receiued and the best of them corrected by neerest reduction to the originals and to the proprieties of our Language Q. How in the originall Tongues A. As they are in the tongue wherein the Spirit did indite them and they are of themselues to be receiued without all exception as being Canonicall and hauing their authority primarily from the spirit and by themselues secundarily from the Church 1 Tim. 3.15 and 2 Ephist 3. chap. ver 16. The Church is the pillar on which the truth must hang to be shewed to others or the ground on which it resteth it selfe finding little stay else-where Next to the testimony of the Spirit and word it selfe wee are to admit the Churches testimony Q. Doth the Scripture containe the whole body of Religion A. It doth most fully and plainely and therefore there is no need of vnwritten verities or Popish Traditions It is the rule of all faith and controversies of faith It is the standard or the Kings beame by which wee are to try all doctrine that is tendred to vs. Wee are not to goe by the common beame of custome and opinion but by these ballances of Gods sanctuary not suffering a drams waight to be iniected that may incline these golden scoales as we please Isa 8.20 When the law was written Moses recalls both himselfe and the people to it for tryall when he had written his fiue bookes the Prophets that followed were content to haue their sayings brought to Moses law for tryall Christ himselfe never refused any tryall by the law and Prophets yea ever and anone is hee appealing vnto them for proofe of his owne doctrine and so all the A postles did tread in their masters steps onely the man of sinne will not indure any such tribunall he will iudge all and be iudged by none Q. But they seeme not to be so plaine and perspicuous A. Yes in themselues they are evident enough concerning things necessary to salvation and if at any time they seeme hard it is by reason of the weakenesse of our vnderstandings Pro. 14.6 Psal 25.14 2 Pet. 3.16 We must therefore in the obscure passages pray to God and conferre one place with another and consider duely the cirumstances of the places and wee shall find the true meaning if not God will pardon our ignorance and require no more of vs then himselfe giueth wee vsing his meanes aright Iam. 1.5 Q. What sense is to be giuen of Scriptures and whence must it be taken A. The Scriptures haue euer one literall sense and meaning and that which must be fetched from themselues 2 Pet. 1.20 It is of no private interpretation or as man
token whereby the true Church is married to the spouse Iesus Christ and therefore separated from all other companies and hence it is to shew to whom she belongeth and to distinguish her from all other sects Hos 2.19.20 Math. 28.19 Act. 8.36.37 1 Cor. 10.17.18.19.20.21 Q. Haue these signes beene alwayes the same A. No They haue beene diverse accerding to the times of Christ either as he was to be exhibited and then they were ordinary and extraordinary or else as he as exhibited in our flesh Before his comming he confirmed the ordinary signes by extraordinary miracles least the Iewes should doubt of the Messias or of the vertue of such externall rites and ceremonies The Cloud Pillar of fire Manna Rccke Red sea c. were all Sacramentall signes to the Iewes as well as Circumcision and the Passeover 1 Cor. 10.1.2.3.4 Q. What is the spirituall part A. Iesus Christ both God and man with all his benefits which hath never varied Heb. 13.8 The Cup and the Bread 1 Cor. 10.16 are called a Communion that is the drinking of the wine in the Cup and eating of the bread makes a communion betwixt vs and them in corporall nourishment So Christ with all his benefits being receiued and the fruit thereof being truly perceiued by faith is our happie communion with the body bloud of Christ otherwise wee communicate no more with Christ in the Sacrament then we doe with the bread and wine whiles they stand vntouched vpon the Communion Table Q. How many Sacraments are there A. Two one of our Nativitie and another of our education our Christianitie is sealed vnto vs both in the birth and growing of it for as the application of Christ vnto vs is both for our being in him and rising with him so the two seales thereof are either for our grafting into Christ or growing vp with him Hence the first Sacrament may be called the symbole or seale of our entrance or initiation in Gods Church it is as it were our matriculation c. The second is the Sacrament of our spirituall nourishment and continuance therein It hath beene an auncient custome in the Church of God to set the Font below in the Church and the Table aboue and thereupon haue called it the high Altar not for to sacrifice Christ vpon it with the Papists but to remember that everlasting and perpetuall sacrifice he offered once for vs vpon the Altar of his Crosse This is a humane Ceremony and not without edification because it carries with it a proportionable signification to both the Sacraments and yet are these places or instruments set vp in them no wayes Sacramentall though profitably significant 1 Cor. 10.16 The Cup in the Communion is no more Sacramentall then the Font in Baptisme and yet the Apostle sayes the Cup which we blesse is it not the Communion c He makes an holy vse of the Cup which containes the wine and so may we of the Font which holds the water yet must we not thinke the Cup more holy then the wine the Font then the water or the table then the bread and wine c. And therefore it is a sinne in some ignorant people that more reverence the high Altar then the Sacrament it selfe and thinke that the supplenesse of their knees in bowing at or before the Communion Table should be a maske to hide the starknesse and numbnesse of all the ioynrs of their Soules in their submission to the Commandement it selfe in a spirituall eating and drinking at the same Table which is therefore to be reverenced because it is the Table of blessing so spirituall a banquet For it is too well seene and knowne that superstitious Papists and carnall Protestants for I speake not of them that reverence the place for the mysteries themselues as Paul did the Cup for the Sacramentall wine that their knees which are Camell like in the common curtesie in Gods house are ioyntlesse and Elephant like in the speciall obedience vnto his precepts to whom the house and place is consecrated Q. What is the Sacrament of our Nativitie A. It is the Sacrament of our ingraffing into Christ and therefore but once vsed of vs. For wee are but once borne Christians though wee haue daily vse of nourishment no grow vp in Christianitie Rom. 6.3.4.5 Col. 2.12.13 Q. What is the externall part thereof A. Before Christ was exhibited in the slesh the extraordinary signes were the passing of the Israclites through the red sea and the Cloud that was by day to couer them and the Pillar of fire by night to guide them in the wildernesse the ordinary signe was the circumcising and cutting of the foreskinne of the flesh but since Christs comming our Baptisme or washing of the flesh Math. 28.19 1 Cor. 10.2 Q. What is the spirituall meaning of this A. Christs righteousnesse washing away our sinnes secondly the presenting of vs as holy cleare and cleane before the Father whereby wee are deliuered from death and restored againe to life Eph. 5.26.27 Tit. 3.5.6 Q. What is the Sacrament of our spirituall education A. It is that Sacrament of our spirituall nourishment or growing vp with Christ after wee are once in him and therefore this is more often to be performed by vs. 1 Cor. 11.26 Q. What is the sensible part thereof A. Before Christ was exhibited the extraordinary signes were Manna and the water which ranne from the Rocke the ordinary was the Lambe in the Passeover Since Christ was exhibited the bread and wine in the Lords Supper Math. 26.26.27.28 1 Cor. 10.3.4 Q. What is the spirituall meaning A. Our continuall strengthening of the spirituall man by his often feeding as it were by faith vpon the Lord and his righteousnesse to the vndoubted assurance of eternall life Ioh. 6.32.33.35.50.51.54.55.56 c. Say not now O carelesse Christian when thou hast runne over these rules thy Catechisme is done but consider it is not done till thou hast done it Thou mayest be an vncleane beast for all thy chewing of the Cud and frequent repeating of these lessons except thou devide the hoofe in holy practise I haue endevoured to anoint thy right eare with wholsome advise but labour thou to haue thy right thumbe and toe annointed with the holy oyle of grace to walke more smoothly and currantly in the wayes of God Remember thy Baptisme and entrance into the flood Iordan not there like boyes to play and paddle in so holy a water but to wash and be cleane And for the Lords Supper bee not like the changeling Luther mentioneth that is ever sucking never batling rather take Saint Peters advise 1 Pet. 2.2 As new borne babes drsire the smeere milke of the Word that yee may grow thereby The bottle and the Bible are both alike if wee drinke not the liquor it cannot cheare vs and if wee eate not the little booke concoct and digest it what nutriment can it afford vnto our spirituall life Let vs all in the feare of God like Gedeons Souldiers learne to be as able to carry in our hands the burning Lampes of godly life as wee are with our mouthes to sound the trumpets of Gods truths I say not a word more make the rule the rudder of thy life and the fountaine of thy well-liuing and then doe that which thou knowest to be good and happie art thou * ⎠* FINIS
both of them before the holy Ghost Order requires that the begetter subsist before the begotten and the Spirants before the Spirit Ioh. 15.26 I will send from the father the Comferter even the spirit of truth As there is an order in subsisting so in working And here the well of life lies open before the godly though their eyes often like Agars are not open to see it whiles miserable worldlings haue neither water nor eyes And because to Christians there can be no comfort in their secret felicities seeing to be happy and not to know it is little aboue miferable let me here fell them some of that spirituall eye-salue which the Spirit commends to the Laodiceans that they may clearely see how well they are in the true apprehension of this order I know it to be vsuall with all men liuing that they doe not much more want that which they haue not then that which they doe not know they haue Assuredly there is nothing but a few scales of ignorance and infidelitie betwixt vs and our happinesse It lies in a narrow compasse but soundly trussed together for it is from the Father in the Sonne by the Spirit to Faith 2. Cor. 13.14 Loue from the Father as the beginner of our happinesse Grace from the Sonne as the dispenser of it And a blessed happy communion from the holy Ghost as the accomplisher or finisher of it Loue Grace and Communion are enough to passe the beleeuer from death to life The father cannot manifest his loue without the grace of his sonne neither can the spirit therein communicate with vs but as he is sent from both after both to manifest the loue of the one in beginning and the grace of the other in dispensing all things needfull for our saluation Thinke not much that this glasse of the word espies that in vs and for vs what our selues see not too much neerenesse oft-times hindereth sight and if for the spots of our owne faces wee trust others eyes and glasses why not this truth for our perfections wee are in heauen and know it not What greater happines then this to be made partakers of the purest Loue richest Grace and choicest Communion Eph. 1.13.15 Our election is begunne by the will counsell and decree of the Father dispensed by the complete and full redemption of the Sonne finished by the powerfull and effectuall application of the Spirit It is not without due consideration why in the beginning of the Apostolicall Epistles Grace and peace are wished from the Father and the Sonne without mention of the Spirit I may and will reine the question shorter then they doe that confound the persons in their workes The Spirit is sent from the Father and the Sonne to witnesse that grace and peace that wee haue from and with them both He that is from them both by inspiration is to them both with vs as lidger in execution When good things are wished from some persons it is requisite that there be some to carry newes of their will and pleasure therein The Church of God hath the glorious Gospell of life and saluation and therein is contained all grace and peace with God but how shall euery soule be certified that he is interessed in those good things except the Father and the Sonne send the Spirit as a witnesse and seale thereof vnto him in particular Therefore Paul in all his Epistles wishing grace and peace from Father and Sonne not mentioning the Spirit obserues the true order of personall subsisting and personall working And therefore peace purchased by grace whereby the Father is reconciled in his Sonne is wished to the Churches the fruition whereof followeth by the worke of the blessed Spirit in all that are ordained to be partakers thereof Q. What kind of properties are these A. Individuall and incommunicable and being giuen to the Father Sonne and holy Ghost make three distinct persons and therefore the Church of God hath done well so to name them though the word be not in all the Scripture for it is a Latine word and therefore cannot be found in the Originalls which are Greeke and Hebrew Thus far haue we freely dipped in this streame and not bin drowned pulled many fragrant roses and not pricked our fingers there is one thing more that may sting vs if godly discretion serue not to sever the good from the ill yet the former lessons well remembred are sufficient to them that are capable of observation and not carelesse of reposition to keepe them from danger but seeing remarkable consideration put into vs by others are as some loofe pearles which for want of filing vpon a string shake out of our pockets it shall be necessary both for the getting and keeping of the treasure of our vnderstanding to expresse it Q. Are then these properties qualities in the divine essence A. They are relatiue affections no inherent qualities for they doe no wayes change or alter the essence but leaue it still simply one I know naturall reason would here send forth distemper into our whole judgement The streame must needs runne like the fountaine and speeds well if at last by many changes of soile it can leaue an ill qualitie behind it so our judgement shall be well purged if by all these passages we can so farre master reason that the fardle of foolish fancies may here be vnloden and God may purely be apprehended as he is in himselfe But what can be expected from this age fitter to looke after Butter-flies or Birds nests or perhaps some gay coat of a Courtier then this sound and solide knowledge of Iehovah-Elohim Or if any trauell this way it is indeed like our yong travellers whose wealth is found to be in their tongues wherein they exceed and excell their parents parrats at home both for that they can speake more and know that they speake so our Aethiopian Christians white onely in the teeth euery where else cole blacke can speake well of God and godlinesse and that is all But God is not so learned for as among the three parts of the body there is one called Impetuous or impulsiue as the spirits which sets all on worke or as Physitians call the Arteries in the body Venas audaces or micantes from their continuall beating and working which running along with the other veines beate knock at euery gate and entrance for the members to take in provision saying as it were to euery part and portion here is meate and nourishment for you so true religion hauing put into vs the royall and celestiall Spirit of Faith calls vpon all powers and parts not to know and speake good things but to liue and practise them Papists teach that a man may and must both make and eate his God to his break-fast this hard meate wee leaue for their stronger mawes yet even here may wee begin with the spoone and offer nothing to our weaker stomackes but discourse of easie digestion Know God and liue by