the Vnitie and Trinitie he deserueth to bee worshipped in many respects As First As he is Iehoua our Lord so he requireth worship of vs as his seruants Malach. 1.7 So we are his creatures and owe him all homage SecoÌ„dly as he is God our Father so are we his children and therefore owe him all spirituall loue and holy reuerence 3 As he is Redeemer so he hath both deserued our worship enableth vs hereunto and therfore wee cannot but worship him the Restorer of our life and Recouerer of our happinesse 4 As he is God the holy Ghost sanctifying and preseruing of vs so are we bound to worship him in Spirit and Truth So can we not but glorifie him in our bodies spirits because they are his wee we must needes being led by the Spirit abound in well-doing to the praise of our glorious God And therefore 1 This condemneth all Athiests and prophane beasts that make no conscience of this worship of the Lord seeing the Gentiles the Diuels shall one day condemne them 2 As also this reproueth all Ignorant and idle persons that worship they know not what nor how seeing none can worshippe whom they know not they cannot worship him aright whoÌ„ they cannot discerne by the Vnitie in Trinitie and Trinitie in Vnitie 3 And so it vtterly condemnes all Popish worships which is ignorance and voluntary deuotions not onely not from any sound knowledge but euen in defiance and detraction of it as if it were the greatest enemy to deuotion 2 This instructeth that wee â—â—â—hould labour after this knowledge of God as he is reuealed in the word not contenting our selues with generall notions and Traditions concerning the diuine nature 3. And so commendeth and enioyneth that most excellent and necessary dutie of Catechizing wherby we attaine to this particular knowledge 4 And withall condemneth the neglect and contempt of this dutie especially in the elder sort laying it onely on Children which can yet make little vse thereof and accounting it their shame to bee taught the grounds of religion so dwelling and dying in palpable and obstinate ignorance 5 And comforteth vs that wee haue both a certaine rule to worship by to preuent distraction so worthie a God to worship as that we need not bee a shamed nor repent of his seruice Thus it appeareth That God is to be worshipped Let vs now further consider Of whom hee is principally to be worshipped CHAP. VII Of whom God is to worshipped Howsoeuer the Lord created all things for himselfe so that euery inferiour Creature in it place and nature yeeldeth homage vnto the Creator in doing his will and by the same attaineth his preseruation and perfection yet neither is this seruice competent to the nature of God as being carnall and vnreasonable neither can it bee accepted of him as being without Christ without faith in his blood Onely man is that Creature who as he was 1. Created of God fit to performe this acceptable worship so was he 2. restored by Christ to renue and continue the same and so is 3. kept by the mightie power of God to saluation that so hee may attaine the benefite of his true and constant seruice And therefore Howsoeuer the Angels behold alwaies the face of God and do perform acceptable seruice vnto him in Iesus Christ by whom thogh they are not redeemed froÌ„ sin into which they neuer fell yet are they preserued through Christ in their happy estate and by him are gathered together and vnited to their head yet seeing these haue already attained their perfection therefore as they are aboue the compasse of our direction so are wee rather to admire and propose them as pictures for imitation then any way to admit them in comparison herein Onely man is that Creature who being redeemed by Christ Iesus from the guilt power and punishmeÌ„t of sinne hath yet the tainture and corruption of sin remaining in him 1 That the vertue of his sauiour might dayly appeare in the healing thereof 2 And the free mercy of his God might be aduanced in the pardon thereof 3 That the might be dayly exercised in the worke of repentance and so haue truely experience of the true worke of grace 4 That hee might maintain the fellowship in hauing more compassion of others out of the sence of his owne infirmities so make sure encrease his consolation in plucking others out of the fire 5 That his corruptions may be a means to quicken and prouoke to the performance of faith patience humility many excelleÌ„t graces which heerby are maruellously exercised and increased 6 That hee might haue experience of the admirable wisedom of God in turning about al to his good bringing light out of darknesse Rom. 8.29 2. Cor. 4.6 7 That the power of God may be manifested and perfited in his infirmities as preseruing so wonderfully contraries by contraries 8 And vsing some corruptions to preuent or purge out others 2. Cor. 12.7.8 9 That the Lord might haue the onely glory of all his meanes in the experience of our owne inability and disproportion ence whereby our growing in grace and following hard after the marke and thereby hunger more earnestly after perfection 11 And seeing in this life wee cannot be perfect therefore wee might by the dayly sence of corruption be weaned from the loue hereof and so 12 Prouoked to hunger after our dissolution 13 To looke vp still to that Citie which is aboue 14 And to prepare therto 15 And in all these performe a constant and spirituall worship vnto our God 16 Vsing the holy means of the word and to discouer conquer such corruptions And so 17 Approue our hearty obedience to our God who hates iniquitie that we serue him of loue because wee would not displease him subduing and weakning sin that wee might in all things bee conformable to him then either for feare of any punishment due to or any benefite may redound vnto vs for the same aboue this that wee endeauour to obey our God in all things 18 And so might haue herein experience not onely of the admirable bountie and wisedome of our God in accepting our willing mind euen aboue our outward abilitie 2. Cor. 8.12 but also might haue triall of the sinceritie of our obedience as being rather inward and spirituall in our purpose and striuing against sin then any glorious outward shew of perfection which we can attaine vnto Thus hath the Lord disposed of the manner of our sanctificatioÌ„ and to this ende haue I framed this daily direction that wee may the better be led forward in the worke of grace And seeing to this end the Lord created man euen for his glory Therefore now in the next place let vs consider of This Creation CHAP. VIII Of the Creation of Man AS the Lord created al things for his glory so especially to this end created hee man as to manifest in him 1. His free Election and absolute power and
cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
confesse our sinne vnto man in that hereby we may cleare others and giue glory to God Ios. 7. 2 Hereby also we ease our own soules Psal. 32.45 Iam. 5. 3 Wee magnifie the mercies of God in recounting how vnworthy we are 1. Tim. 1. 4 We stay vp others that haue beene ouertaken with the same tentations c. 2. Cor. 1.4 But here obserue these cautions 1 We are not bound to accuse our selues to the betraying of our innocency or the truth of God or his children Math. 17. 2 Wee may not open our infirmitie to the disgrace of our calling or offence of others 3 Wee must take heede of hypocrisie as if by acknowledging our vilenesse wee would be counted conuerts as Esebolius did 4 That we labour to hide what we haue laid open by casting our burthen vpon Iesus Christ. 1. Tim. 1. Thus may we speake of the euill that is in vs. And thus much concerning the persons of whom we must speake Concerning things to be spoken obserue 1 That we cannot speake of all because we know but in part and thereof it is vanitie to presume thus 1. Cor. 13. 2 That we may not speake of al we know Because 1 Some things are knowne to vs which are neither fit to be done nor spoken as the vaine thoughts of our owne hearts 2. Cor. 12. 2 Some things are lawfull to bee done which it is not lawfull to speake of as the secrets and necessitie of nature Iudg. 3.24 3 Some things are lawfull but not fit to be spoken such as either exceed the capacities of those to whom we speake or are not sutable to them 2. Cor. 12. Hebrew 5.11 1. Cor. 14. 3 We must speake what we know but with these conditions 1 That wee keepe our selues within the compasse of our callings 2 That we speake from the holy purpose of the heart 3 That wee labour herein the glory of God 1. Cor. 10.31 4 And also the good of our neighbour Ephes. 4.29 5 Yea our owne increase both in knowledge and holines 1. Cor. 14 26.40 6 Obseruing the fitnes of time place persons c. Thus may we speake of such things as do occurre And thus farre concerning the matter of our speech Touching the manner therof First Our speech in generall must bee gratious which is when the graces of God imprinted in the heart are truely pictured in the tongue Col. 4.6 Hence it followeth 1 That all rotten and vngratious speech is disclaimed 2 No vice must bee spoken of but with dislike Reuel 2. 3 No gratious speech but from a gratious heart Secondly Speech is then gratious when it is seasoned with wisedome Act. 2.4 And this is when our speech is applyed 1 Fitly to times places persons circumstances Prou. 19.11 Pro. 10.31 Esay 50.5 20 When it profits most to the good of mens soules 3 When it turns not to the hurt of the speaker 2. Tim. 2.16 4 When it proceeds from a wise and vnderstanding heart Eccles. 12.11 Hence is disclaimed 1 All foolish talke wanting reason and conscience Eph. 5. 2 All carnall counsell of worldlings whatsoeuer shew of wisdom it hath in it 1. Sam. 17. 3 All vnseasonable and vndiscreet communication 4 All mysticall or curious conference c. 1. Tim. 6.20 A second holy property of speech is 1 Truth and fidelitie Ephes. 4 25. And it is discerned 1 When wee know what wee speake vpon a sure ground 2 We speake as the thing is the whole truth and no more 3 And as himselfe thinketh plainly thereof not out of others conceits 4 And also to the minde and purpose of him that asketh 5 And that to haue the trueth boulted out not obscured 6 When wee stand to that wee haue spoken and promised which that we may doe Here consider diuers euidences and bonds of truth As First A simple assertion which is either 1 A simple affirmation Yea Yea. Math. 5. 2 Or a bare negation Nay Nay Here obserue 1 That in a doubtfull case wee must adde vnto our affirmations these qualifications As I thinke As I take it because wordes thus spoken if they proue true they shew the modesty of the speaker If false yet they saue his credite as shewing that there is not a purpose to deceiue but onely that we were deceiued 2 Another euidence of Truth is an asseueration wereby we doe vehemently deny or affirme a 3 Consider wee the matter of an oath 1 It must not onely be true but so knowne to vs. Ier. 4.2 2 It must bee honest that wee sweare to 3 It must bee a truth of great importance 4 Obserue wee the manner of an oath as 1 It must be made in the onely name of God 1 By inuocation of his name to witnesse the truth of what wee sweare 2 And to blesse vs therein 2 By imprecation against our selues wherby we bind our selues if we deceiue to the vengeance of God 3 It must be done not rashly but with great aduisement 4 And also with great reuerence and feeling not without prayer vnto God to guide the heart Eccles 9.2 Fourthly The true and lawfull swearer is indeede 1 The regenerate man who hath right in this seruice and knowes how to vse it aright Rom. 2. and none other 2 And he must also haue a particular calling to this seruice 3 Here learne that though the party in regard of his generall calling might not sweare yet his oath being made is lawfull if hee haue a ciuill calling thereto and may be takeÌ„ howsâ—â—â—euer the swearer herein be not iustified 6 The right vse end of an oath is 1 To end controuersies between man and man and free those that are wrongfully accused 2 To cleare our innocency before men Heb. 6.16 3 To prouide for the infirmities of men 1. Sam. 12.5 Gen. 31.53 4 To witnesse a truth vnto men And to 5 Binde our selues more constantly to the seruice of God Neh. 10.1 Chron. 15.23 Sixtly Consider we the parties before whom we may sweare which are 1 The Magistrate who may lawfully exact an oath 2 To a priuate man we may also sweare to bind contracts 3 The Master may require an oath of the seruant Genesis 24· and so the father of the sonne the husband of the wife c. one friend of another Seuenth Obserue we the time of an oath which is 1 In a case of necessitie when witnesse faile or words will not be taken Hence it followeth 1 That we need not sweare when the partie to whom we sweare is not willing to accept it 2 And neither also if the matter may bee cleared by any other lawfull meanes Eightly Learne we how an oath binds 1 If it be imposed by him that may lawfully giue it 2 If it be made of things lawfull 3 If it tend to our owne and neighbours good 4 When Gods glory also is preserued thereby 9 Wisely consider we the abuses of an oath which are