most perfect and it being all an understanding needs must this conception of his be most perfect And so a most perfect generation which is a second manner of beeing called the Image or person called the Image of the Sonne of God the Image of his hypostasis And seeing that which God understandeth and his Essence is one and the same needs must the Essence and excellencie of the Father and the Sonne be both one and eternall Thus God cannot be minded to be but with his coeternall Sonne As there is an understanding in the Godhead so needs must there be a will also and the more understanding the more and perfecter is the will and in God there being a perfect understanding there must be also needs a perfect will and as the understanding is active essentially in the Godhead so is the will and as hee understandeth himselfe as the most perfect thing so also hee willeth himselfe as the most perfect good and thus the will reflecteth as did the understanding Gods infinite wil imbracing an infinite willed thing there must needs be infinite love and highest pleasure proceede there-from so whilst the eternall Father conceiveth his Sonne and perfectly willeth it there must needs be full and perfect love from the Father to the Sonne and from the Sonne to the Father so from both proceedeth a third manner of beeing called the third person the Holy Spirit It is called a Spirit for three causes 1 Because love is the inforcing or motive of the Will to the thing loved and as it were a spiring and breathing to it and because the Father breatheth in love to the Sonne and the Sonne againe to the Father therefore the Holy Spirit is right said to proceed from them both 2 It is called a Spirit because the proceeding of the motive betweene the Father and the Sonne is by a hidden way 3 Because Gods children perceive Gods gifts the gifts of love by secret inspiration It is called holy to discerne it from other spirits and because nothing can be more holy than this in God and because it maketh holy and sanctifieth the Church And seeing Gods Will and Essence is one in him the Holy Ghost must needs be one with the Father and the Sonne coequall and eternall Thus by undoubted principles from Gods essence there are three manner of subsistings in God and there can be neither more nor lesse unlesse we will deny God The Holy Spirit is taken as spoken substantially or accidentally substantially it meaneth a thing most simple in essence most active in efficacie Againe that it is taken either essentially and so it comprehendeth God the Father God the Sonne and God the Holy Ghost as Joh. 4.24 or personally applyed to the third person of the Trinity Accidentally the word is used for a gift or motion of the Holy Spirit Joh. 7.39 but in the 1 Cor. 12. the Spirit and the gifts are plainly distinguished The three persons have one and the same common Essence and common workes of the Essence and of one divine Essence there are three persons The persons are distinguished from the essence as the maner of a thing is from the matter and they are distinguished one from another as the manner of the Essence one from another The difference of the persons is inward and outward the inward difference is the personall propertie which floweth from the manner of beeing The Father is of himselfe not only in respect of Essence but also in respect of being the Father begetteth his Image or Son the Father sendeth the Holy Ghost The Sonne as touching the Essence is of himselfe as touching the manner of being hee is of the Father The Sonne is begotten of the Father the Sonne sendeth the Holy Ghost The Holy Ghost in respect of the Essence is of himselfe in respect of the maner of the Essence he proceedeth from the Father and the Sonne The outward difference is when the persons are distinguished by the effects and operations towards the creatures As is the order of beeing so is the order of doing in the persons the Father doth of himselfe the Son in the Father and the Holy Ghost in both The Father createth conserveth and governeth the world the Sonne Redeemeth the world the Holy Ghost sanctifieth it Gods properties are either absolute or they have relations to the creatures Properties of the Essence generally considered are 1 unchangeablenesse as that the Essence of God is without all corruption alteration or locall motion Jam. 1.17 2 Infinitenesse as that God cannot be measured or determined by any hath no quantity no determination of his power vertue time and place Properties of the Essence specially considered are understanding will and holinesse 1 Gods understanding is such as hee perfectly knoweth all things in himself without discoursing of things or distance of time 2 Gods will is such that hee approveth the good and refuseth the evill himselfe directly is all good and indirectly other things are good as they carry his image and whatsoever hee will that hee can but not whatsoever hee can hee will 3 Holinesse is that high perfection and patterne of all vertue in respect whereof the holinesse and vertues of all men and Angels are but shadowes of this holinesse ariseth high blessednesse and contentation in God Gods properties referred to the creatures are vertues or vertuous acts Gods vertues in respect of his nature is power whereby he can effect what when and howsoever hee will concerning any creature Psalm 145.6 Job 41.2.3 Gods power is onely active and not passive depending on any other Eph. 1.19 20. Gods power is infinite in respect of his Essence of the objects of the effects and of the durance God can do all things that absolutely simply and in nature are possible Job 42.3 Thus things are absolutely possible to be done which are not contradictory to the nature of God nor to the Essence of other things without God he cannot deny himselfe 2 Tim. 2.13 Quest Whether can God do a thing against Nature Answ. If against be meant contradictory to Nature so as it repugneth the Essence essentiall properties and definition of things then God cannot doe such as God cannot make a body should be infinite a reasonable creature without reason for the nature of things are subordinate to the nature of God as second causes to the first and things subordinate overthrow not their nature if against be meant above the power of secondary causes as of water to make wine to make water out of stones or if it be meant the hinderance of their naturall actions of things flowing from their particular properties as to let the fire from burning the sunne from moving such things God hath done and can doe daily Gods vertue in respect of understanding is his fore-knowledge whatsoever is or commeth to passe in time be it good or evill with all the effects and events of actions
obey God afflicteth his children 1 For his owne Glory 2 For their good and salvation 3 For the profit of others First for his own glory Israel was afflicted in Egypt that his power and goodnesse might appeare in their deliverance Secondly for our good seven wayes 1 To humble us and keepe us from sinning 2 To worke repentance in us Heb. 6. 1 Cor. 11. 3 To make us compassionate towards others 4 To stirre us up to prayer Psal. 50.15 5 To try our faith and patience Jam. 1. 6 To worke in us a loathing of this life and love of a better 7 To testifie his love unto us as unto children Heb. 12. Thirdly for the profit of others three wayes 1 That seeing our affliction they might take warning 2 Seeing our faith and patience they might be comforted 3 Seeing our deliverance they may be confirmed Two-evils we must take heed of when God afflicteth us first that we despise them not or make no use of them Esay 1. Secondly that we faint not under the burthen of them Feare is sometime by figure put for the whole worship and service of God Esay 29.13 with Mat. 15.9 sometime particularly for an affection of the heart shunning evill Three sorts of feare were in Adam and are yet in the world 1 The feare which he had in his integrity which is yet in the Angels 2 The feare which he had being falne into sinne which is yet in devils and wicked men 3 The feare which he had when hee was regenerated by the promise and grace of Christ which is yet in all Saints 1 The feare which he had in his integrity is whereby he eschewed sinne and the punishment of sinne but without sorrow because hee was without sinne and free from punishment 2 His feare when hee was falne from God was whereby he was afraid of punishment but without faith or desire of leaving sinne and so fleeing from God 3 His feare when he was regenerate was whereby he acknowledging his sinne and Gods wrath for it he was very sorrowfull for his sinne committed to the offence of God and feared to sinne any more having a care desire to eschew all evill because he knew felt Gods mercy towards him in Christ Prov. 14.17 God is loved in respect of his goodnesse as a Father he is feared in respect of his power and justice as a Lord The feare of the Lord is to hate iniquity Prov. 8.13 and by his feare men depart from evill Prov. 16.6 but the wicked runne into evill and the feare that is in them is in respect of Gods wrath and their torment not hating their sinne but God who punisheth them Godly feare ariseth from the feeling of Gods mercy Psal. 130.4 Sinfull feare ariseth from the feeling of mans misery onely Gen. 3.10 Godly feare draweth us neare to him Psal. 5.7 but sinfull feare draweth men from God as Adam fled from his presence Godly feare is in the Saints continually Prov. 23.17 Sinfull feare is by fits when God appeareth or when his judgements are revealed Esay 7.1 2. but oft times the wicked are secure Ezek. 8.12 Godly feare is joyned with faith hope and love of God Psal. 33.18 Prov. 24.26 Jer. 39.32.40 but sinfull is destitute of faith accompanied with torment and despaire Godly feare is an holy affection whereby we feare to offend God not only because wee shall be punished but chiefly because we account it most unworthy and unjust to offend him who is most great in power and good in grace who hath shewed such Fatherly love and mercy towards us To whom be all Glory for ever FINIS Jer. 32.40 Psal. 35.18 Ps. 34.9 Eccl. 12.13 Hos. 8.8 2 Tim. 3.15 Deut. 31.11 12 13. 2 Tim. 2.2 Deut. 6.6 7. Mal. 2.7 1 Pet. 5.1 2. Eccles. 4.17 1 Tim. 1.7 Jam. 2.5 1 Tim. 4.16 Psal. 32.1 2. Levit. 19.2 Deut. 32.35 Hab. 2.4 Lev. 18.5 Reduction History Rom. 15.4 Division and Order Weighing the words Figurative words Scriptures compared Collecting doctrines Application Psal. 95.7 8. Heb. 12.7 Prov. 1.7 Gen. 20.11 Tit. 1.1 Eph. 1.5.6 1 Pet. 1.5.9 Joh. 17.2 3. 1 Joh. 3.2 Psal. 16.11 GOD Esay 52.5 Joh. 1.28 Joh. 36.26 Prov. 30 4. A Spirit Act. 17.29 Esay 46.5 2 Chron. 6.18 Job 36.26 God knowne By his Works Job 41.1 Esay 15.29 1 Tim. 6.16 By his Word Gods Titles Psal. 135.14 Gods Essence 1 Cor. 8.6 Trinity Joh. 5.26 Heb. 1.3 The Holy Spirit Why called Holy Mat. 10 20 Trinity Deut. 6.4 1 Joh. 5.7 Inward difference Joh. 15.26 Outward difference 3 Joh. 5.19 Gods properties 1 Gods power Josh. 10.12 Dan. 3.23 24 25. Joh. 2.9 2 Fore-knowledge 1 Pet. 1.2 Psal. 139.27 Act. 2.23 3 Bounty Ezek. 33.11 Eph. 2.4 5. 4 Gods justice 5 Truth Rom 3.4 Gods Decree Act. 15 18. Esay 46.10 Creation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Job 42.2 3. Psal. 33 6â— 6 Dayes 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day Man World 7 Day Heb. 1.7 Dan. 10.5 6. Job 1.6 Esay 6.6 Gods Image in man Gen. 2. Gen. 1.25 Gods Image in the Soule Paradise Gen. 2.16 17. Worlds conservation Gods knowledge Gods will 1 Tim. 2.4 Gen. 45.5 50.20 Rom. 1.19 20. 2 Tim. 3.16 17 Gods providence Act. 17.28 Gen. 1.31 Gen. 6.12 Corruption or Sinne Vide Rom. 5.12 13 14 17 18 19. Josh. 22.22 c The causes of evill is the changeablenesse of the creatures will 2 Pet. 2.4 Rom. 5.161 Jam. 1.13 Evill Angels Job 5.44 Mark 5.9 Luk. 8.30 Eph. 6.12 Esay 18.10 1 King 22.23 Zach. 13.2 Gen. 3.6 1 Joh. 2.16 Gen. 3.22 Rom. 5.12 The first sin was not proper to the first parents but common to all who sinned in his loynes Originall sin Col. 3.9 Rom. 6.6 Rom. 5.14 Rom. 5.12 Rom. 7.17 Psal. 51.5 Soule of man Gen. 5.3 Rom. 5. Psal. 51. Parts of native sinne 1 Cor. 3.5 Psal. 2.13 Rom. 7.23 Actuall sin 1 Joh. 3. Sinnes punishment The devils The serpent Adam and his wife All mankind Second death Mat. 25.41 Mark 9.49 Tit. 2.11 Mans remedy for his misery 1 Pet. 1.2 Predestination Election Rom. 8.30 9.23 24. Rom. 8.29 Act. 13.48 Heb. 2.10 11 12. 2 Pet. 1.2 3. Adoption Reprobation Esay 46.10 Of Redemption By Christ His natures Their union Luk. 1.35 Luk. 24.36 Phil. 2.9 Mat. 20.18 Rom. 1.4 â— Tim. 2.5 Of Christs office Mediator Luk. 4.18 Christs Propheticall office Christs preaching Mat. 5 6 7. chap. Joh. 8.20 Mark 4.35 Mar. 24. Joh. 3. Eph. 4.11 2 Tim 3.16 Joh. 16.13 14. Christs Priestly office Gal. 4.4 Rom. 8.3 4. Joh. 17.19 Esay 53.5 6. Christs sufferings Joh. 17.5 Phil. 2.7 2 Cor. 8.9 Heb. 12.2 Mat. 47.46 Joh. 19.33 34. Christs Kingdome Victory Glory Rom. 4.25 Rom. 1.4 Act 23.32 33. Gen. 1.31 Mat. 28.1 2. Gen. 1.1 2 3. Mat. 28 3 5 â— Luk. 24.34 1 Cor. 15.5 Act. 1.4.12 Luk. 24.50 Act. 1.9 10. Joh. 18.7 Eph. 4.8 Joh. 17.5 Mat. 28.18 Psal. 2.6 Heb. 12.28 Esay 18.36 Luk. 17.21 Luk. 24.45 Eph. 4.14 Apoc. 6. 2 Thes. 1.7 8. Mat. 25. The Church 1 Joh. 2.2 Mar. 22.24 Psal. 51. Heb. 9.25 Tit. 1.1 Joh. 10.27 28. Church Eph. 5.25 Joh. 17.2 Justification Rom. 5.18 1 Joh. 3 4. Phil. 3.9 Rom. 4.5 Gal. 3.10.10 12. Psal. 14. Rom. 3.24 5 chap. 1 Joh. 3.9 Rom. 3.24 Col. 2.13 1 Cor. 2.9 1 Joh. 1.7 Eph. 2.1 2 Cor. 3.5 Phil. 2.13 Rom. 8.10 2 Cor. 5.14.21 Rom. 4.5 8. Faith Jam. 2. Rom. 10.6 10. Gal. 2.20 Rom. 10.20 Jam. 2.20 Tit. 1.1 Gal. 3.16 Peace of conscience Rom. 8.15 Sanctification Rom. 8.30 Joh. 3.5 Rom. 6.29 Absolution Rom. 15.16 Eph. 4.22 Eph. 4.24 Rom. 6.6 1 Thes. 1.6 Rom. 8.30 1 Thes. 5.23 Zach. 12.10 Eph. 4.26 1 Cor. 6.11 Gal. 6.17 1 Joh. 2.1 Psal. 18.23 Jam. 2.10 Exod. 19.20 Commandements 1 Table Exod. 5.2 Deut. 12.32 Eccles. 4.17 5.1 Mat. 6. Lev. 23.3 Luk. 4.16 Esay 56.2 58.13 2 Table Rules touching Gods Law 1 Tim. 1.5 Psal. 143.3 Rom. 7.7 Jam. 2.12 1 Joh. 5.3 Psal. 37.30 31. Of Prayer Mat. 6. Luk. 11. Prov. 15.8 29. 1 Joh. 5.14 Psal. 51.17 Joh. 16.23 1 Tim. 2.8 Exod. 18.8.10 Of Singing 2 Chro. 29.30 Eph. 5.19 Rev. 14.2 3. Psal. 92.1 2 King 3.14 15. Of mans duty towards himselfe Eccles. 2.16 Eccles. 5.13 17 18 19. Rom. 13.13 1 Cor. 7.9 Eccles. 7.1 Eccles. 2.23 Of Gods Will Of Gods dominion and soveraignty Of Afflictions 1 Cor. 12. Heb. 4.15 Rom. 8. Prov. 3. Heb. 12.1 Of the feare of God Mal. 1.6 Deut. 25.15 Gen. 20.11 Prov. 18.14 1 Pet. 1.17 Psal. 94.1 1 Joh 5.4 18.
use which all men have of the Law is to bind them to perfect obedience unto God though they cannot performe it and to rule their outward actions and inward motions that confusion be not amongst men Lev. 18.5 The speciall use which the regenerate hath of the Law is 1 That they may know sin Ro. 3.20 2 That it might move them to repentance Ro. 7.23 24. 3 That it might move them to desire mercy in Christ Gal. 3.24 4 That it may direct their motions words works which by the sanctification of the spirit they walk in The speciall use which the unregenerate hath of the Law is 1 To torment their conscience 2 To restraine them from outragious sinnes The partition of good workes whereof the Law is a rule is that some are referred unto God some to our selves some to our neighbours There appertaineth to the worship and service of God for his perfection wisedome powers and goodnesse the invocation and celebration of his name Invocation or Prayer is the lifting up of our minds unto God as to a most bountifull and good doer Psal. 25.1 It is also a powring out of the hearts meditation before God Psal. 62.8 In prayer note five essentiall things 1 Who is to pray 2 To whom wee must pray 3 What things are to be asked 4 For whom we must pray 5 How wee must pray 1 The Commandement to pray is given to Christs Disciples hypocrites and infidels sometime so pray as that God heareth them 2 King 13.2 4. 1 King 21.27 28. yet Gods people only effectually receive the Commandement and pray in faith that is farre from the wicked but he heareth the prayer of the righteous 2 Prayer is to be made to God onely Mat. 6. Say Our Father Psal. 65.2 Psal. 50.15 Prayer is to be made holily according to Gods will and the directions by him given Prayer must be made with preparation and meditation Psal. 10.17 Eccles. 5.1 The preface in the form of prayer teacheth thus much Mat. 6. There must be a feeling of our wants and a fervent desire of the thing wee would have Jam. 1.5 The name of prayer supplication or desire teacheth this Prayer must be in faith and confidence as to a Father that is willing and in hearing able Jam. 1.6 It must be in humility as beggers Heb. 11.6 for God is in heaven Eccles. 5.1 our kneeling and prostrating our selves sheweth this It must be in the name of our Mediator It must be in few words Bable not much Eccles. 5. Mat. 6. No certaine words are limited 1 Tim. 2.8 1 Thess. 5.17 In prayer wee must be carefull to purge our selves by faith and repentance that sinne be not in us before the Lord Psal. 68.16 Wee are to pray for others and not onely for our selves Mat. 6. Say Our Father The things to be prayed for are taught by Christ in Mat. 6. Luk. 11. whereof there are two parts 1 Petitions 2 Confession or blessing 1 Petitions there are 6 whereof the first concerneth the principall end of our life and beeing which is Gods glory Hallowed be thy Name The second concerneth the secondary and subordinate end of our life which is our salvation Thy Kingdome come The third concerneth the principall meanes to bring us to the foresaid ends which is godlinesse wrought in us here on earth Thy will be done The fourth concerneth the secondary meanes to bring us to the aforesaid ends which are the outward blessings of this life Our daily bread The fifth concerneth the removall of such lets past as may hinder us from attaining the foresaid ends which are our sinnes committed Forgive us our debts The sixth concerneth the removall of such lets to come as may hinder us which are our future sinnes and relapse Lead us not into temptation but deliver us from evill Confession blessing or thanksgiving is for three things belonging unto God 1 Kingdome whereby we acknowledge his Kingly or Fatherly right dominion or authority over us for ever 2 Power whereby wee celebrate his might and ability to doe all that he will for ever 3 Glory whereby wee magnifie this most wise just and mercifull administration of all things according to his soveraignty and might for which hee is to be celebrated for ever Amen teacheth us first fervently to desire the things aforesaid secondly to beleeve they shall be accomplished Hitherto of Invocation now followeth celebration of Gods name which is when wee confesse our Lord God his properties and workes This done two wayes by Speech by Song By speech when rehearsall is made to others to strangers and to our children of Gods powerfull and gratious workes By songs when to our selves or others wee celebrate Gods workes by Psalmes and Hymnes and spirituall songs Exod. 15.1 Songs are of two sorts suggested to the mind by the spirit and mouth of man or prescribed by God in his word 1 Cor. 14.26 Songs of holy Scripture are to be sung in the Church first because God hath given his Word partly in prose to be read partly in meter to be sung Col. 3.16 2 Sam. 23.1 2. Songs ministred by the spirit are to be sung by one 1 Cor. 14.26 Songs by the spirit unlesse in extraordinary person are subject to errour 1 Cor. 14.29 32. Songs of Scripture are authenticke as all other Scriptures are Luk. 24.44 Secondly because God hath given men not onely the faculty of speaking but also of singing and all our faculties are to be used in the praysing of God Psal. 103.1 2. 1 Cor. 6.20 Thirdly because the Church of old used to sing such Psalmes 2 Chron. 29.28 29 30. Fourthly because all people are exhorted to sing Psalmes not onely by David but by the Apostles themselves Eph. 5.19 Col. 3.16 Jam. 5.13 The manner of singing is to be holy reverent grave orderly with understanding feeling and comfort to the edification of the Church Psal. 93.5 and 5.7 44. 7. 33. 2 Cor. 14.15.19.44 Instruments of musicke were coannexed to the songs in the Temple as incense to the prayers 2 Chron. 29. Such shadowes are ceased but the substance remaineth The times of Psalmes were not prescribed but left to the discretion of the singers each country therefore is to use the most decent order and manner of singing according to forme given 1 Cor. 14.40 Psal. 93.5 The rules of singing Psalmes are 1 The glory of God and celebrating his name 2 Teaching instructing and comforting our selves and one another Psal. 78. Col. 3. Eph. 5. 3 The allaying of our inordinate affections of sorrow griefe care 4 The stirring up of good affections in us as zeale fervencie 2 Sam. 6.15 16. Psal. 57.7 8. 5 Faculty and ease to learne the Lawes of God with delight Deut. 32. The saving grace of God teacheth us to live soberly in respect of our selves righteously towards God and godly in this present world Tit. 4.1 11 12.
THE ORTHODOX FOVNDATION OF RELIGION LONG SINCE COLLECTED by that Iudicious and Elegant man Mr HENRY AINSWORTH for the benefit of his private company And now divulged for the publike good of all that desire to know that Corner-stone Christ Jesus Crucified By S. W. 1 Cron. 28.9 Thou Solomon my sonne know the Lord the God of thy Father and serve him with a perfect heart and with a willing mind Joh. 17.3 This is life eternall that they may know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by R.C. for M. Sparke junior and are to be sold at the Blew Bible in Green-Arbor 1641. TO MY MVCH HONOVRED THE two vertuous young Gentlewomen Mris Elionor Carent and Mris Elionor Warre Cousin Germans in the flesh Concordants in the Spirit and Co-inhabitants under the domesticke government of the Right Worshipfull and truly religious Matron Mris Amy Long widow of Steeple Ashton in the County of Wilts my singular good friends and neighbours peace of conscience and joy in the Holy Ghost be multiplied here in this life and endlesse glory be assured hereafter in the life to come Sweete Lady AS I desire not to flatter your apparent youthfull and future hopefull deserts both for your Christian profession and godly conversation so for your farther incouragement herein I feare not to publish to the World under your only protection countenance this insuing Treatise wherein my ayme is onely at Gods Glory the Churches good and your acceptance It hath in a Manuscript long lyen by mee as a dead letter without any vulgar use but now having the approbation of some judicious Divines my Friends and Acquaintance I am resolved maugre all the malice of Belial's Brats who fancy nothing but to satiate themselves with terrene pleasures and profits to propose it to the reading perusing of all that chearfully endeavour to know the Lord Iesus and him crucified to the salvation of their soules in comparison whereof the whole World all things therin cannot afford the least parallel Let mee make so bold with you lovely Mris Carent as to call to your remembrance how Solomon unto whom your Sexe is much beholding for divine instructions concludes his Proverbs Favour is deceitfull and beauty is vanity but the woman that feareth the Lord she shall be praised wherin be it spoken in verity without any obsequiousnesse you have exceeded many of your Sexe and Age but yet I know that you acknowledge that it is the Lord only that hath put this feare in your heart and I pray God continue it unto the end then shall his eyes be alwayes upon you and nothing shal be wanting unto you to make you compleat in the whole duty of man then shall you be incomparably more rare and pretious in the sight of God in respect of your soule then you are now faire and comely in the eyes of man in regard of your body I doubt not but you well consider what an invaluable thing it is to be one of the Lords Iewels as all his children are termed Mal. 3.17 whereas others are compared to the loathsomest of all vessels wherein there is no pleasure Muster up I pray you all the devout women from Sarah the mother of the faithfull Heb. 11.11 to the Elect Lady to whom S. John dedicated his second Epistle and you shall find a whole Army to animate you in the Lords battell and receive in the end with them the Salary of your victory 2 Tim. 4.7 Once more meditate upon the Honourable Prerogatives Gods children have for their noblenesse they are the Sons of God for their education they are the Schollers of Christ for their protection the Angels are their servants for their calling they are Saints for their riches it is Christ and with him all things else for their life it is spirituall for their death it is pretious in Gods owne sight and their birth-day to all felicity Now to conclude that you are already of this Tribe I am throughly perswaded earnestly imploring the highest Mercie Seat that you may so persist to the end In the interim let mee beseech you diligently to read this your owne Booke and the Lord give his Blessing that you may increase your knowledge of him your faith in him your delight to serve him and your feare to offend him which the Almighty granting and you my misprisions pardoning you have nobly gratified the poore endeavours of Your reall and affectionate friend SAMUEL WHITE Polsholt the first Moneth of this hopefull yeare 1641 TO THE READER I Do earnestly intreate thee curieous Reader whether thou dost already abound in knowledge and judgement or having but as yet a little thou desirest more to read this Treatise here before thou give any censure upon it I doubt not but the Booke will commend it selfe as others of his workes hath done viz. his Exposition upon the five Bookes of Moses and the Canticles and his Communion of Saints long agoe published all which as in this hee is famous in accumulating the sacred Text But for the life of the man my selfe being an eye witnesse living somewhile with him in Amsterdam of his humility sobriety and discretion setting aside his preposterous zeale in the point and practise of Separation hee lived and died unblameable to the world and I am throughly perswaded that his soule rests with his Saviour and therefore once more I beseech thee accept of my good will in publishing and my prayers for a blessing upon reading hoping that either for the increasing or confirming of thy knowledge in grace to glory thou wilt gleane something out of this more fruitfull than large field which shall be the prayer of thy friend and brother S.W. A SHORT COMPENDIOVS WAY HOW TO TEACH AND LEARNE RELIGION Part I. ALl Religion must be learned of God Joh. 6.45 Mat. 25.9 God teacheth men 1. inwardly by his Spirit 2. outwardly by his Word 2 Cor. 2.11 12. Neh. 9.20 Psal. 119.105 Jam. 1.18 Joh. 17.17 Gods Word is contained in the Scriptures of the Prophets and Apostles Mal. 4.4 2 Pet. 1.21 2 Pet. 3.1 2. The holy Scriptures containe doctrine sufficient for every good worke and to bring men to salvation 2 Tim. 3.16 17. All people of all sorts should learne to know the Scriptures and so Gods feare by them They which have knowledge of Gods Word and will should teach others that are ignorant Deut. 32.4 Of men expert in the Law some are to be chosen for publick Ministers of the Word unto the Church unto which worke they must attend All others that have gifts from God may teach publiquely in order 2 Cor. 14.31 But men that are ignorant themselves should not presume to be teachers of others The meanes to attaine to the knowledge of Gods Word are first prayer unto God Psalm 119.12 18. Psal. 119.97 98. Secondly meditation in the Scriptures Thirdly conversation with the wise
is the glory of God in our salvation Our salvation shall be the full knowledge light and fruition of God for ever in Heaven it is called eternall life The way to salvation or life eternall is 1. by the knowledge and faith of God 2. By the service of him Jo. 17.3 1. Chron. 28.9 Of GOD This word GOD is used sometimes properly sometimes improperly properly it is a title given to the Creator of all things so Gen. 1.1 Improperly it is a title given to principall creatures as Angels Psal. 8.5 Heb. 2.7 and Princes and Magistrates of the world are called Gods Psal. 82.6 Jo. 10.34 35. But here we treat of God properly so called Of God there are foure things to be considered 1 That there is a God 2 What God is 3 That there is but one God 4 That there be 3. distinct persons That there is a God is proved besides the testimony of Scripture as by the workes of creation especially mans soule Zach. 12.1 by workes of providence especially judgements on the wicked Psal. 9.16 and 58.10 11. by deliverance of the Saints Exod. 14.15 and by the terrours of conscience Esay 32.14 God cannot be knowne by face of us in this life that is to say perfectly knowne in this barbarous nature Exod. 23.20 Not onely our bodily eyes but also the eyes of our mind or understanding and reason are uncapable in this life of God and cannot comprehend him Job 11.7 Neither can any name or names expresse unto us the infinite and incomprehensible being of God But God of his goodnesse doth make himselfe knowne unto us in this life in part darkly and imperfectly as in 1 Cor. 13.12 and Exod. 33.23 God is a Spirit Job 4.23 the first and the last infinite filling heaven and earth Jer. 23.24 most simple without commixture or composition eternall without beginning or end 1 Tim. 1.17 Infinite without comprehension of place or strength 1 King 8.27 Constant without shadow of change Jam. 1.17 absolute in power holinesse and glory Gen. 17.1 Goodnesse even goodnesse it selfe In that God is a spirit wee ought not to thinke the God-head is like to gold or silver or stone graven by art or any invention of man In that hee is the first hee dependeth upon no other neither may any thing be imagined before him but whatsoever is hath its being from him Rom. 22.36 Act. 17.28 In that God is infinite he is not to be thought as limitable or bounded within any place or restrained to any time or comprehensible of any or of all the Creatures We may learne to know God both by his Workes Word and Spirit Rom. 1.20 Psal. 119.104 1 Cor. 2.10 11 12. Esay 59.21 God is knowne three manner of wayes by his workes 1 By the excellencie of the creatures which must needs be much more in the Creator Psal. 94.9 10. 2 By imperfections and want in the creatures which are not in God at all Psal. 102.25 26 27. 3 By causing and working what is good in all things Esay 44.24 Jam. 1.17 Phil. 2.13 The Word of God and Holy Scripture teacheth us to know God 1 By names and titles given unto him 2 By his Essence 3 By his Properties 4 By his effects Object Gods Will and his Essence be one then God willeth all things that he doth so God is all things that he doth Answ. When wee say God willeth many things or knoweth all things we speake not of Gods Essence simply or absolutely but all things are subject to Gods knowledge which knowledge hee is and some things are subject to Gods will that is God is hee to whose knowledge which is his being all things are subject The names and titles given unto God do concerne some his essence and eternall being as Jehovah Jah Ehieh I am hee that is was and is to come which shew that God hath his essence being and existence of himselfe and not of from by or thorow any other Exod. 3.14 that hee giveth essence or existence to all creatures Act. 17.28 Amos 5.8 that hee giveth beeing to his promises and fulfilleth them Exod. 6.3 4. and 26.2 Esay 42.8 Rom. 4.14 that hee is eternall without beginning and end Some titles set forth Gods Power and Almightinesse as all-strong or Almighty Aloah most mighty Gelbor puissant Mouzzim almighty Shaddaie sufficient Adonai Lord Stay or Sustainer Some names containe the mystery of the Trinity as Alohim Adonai which are in the forme plurall yet joyned with other words singular The essence of God is taught us in the Scripture either absolutely or diversly in respect of the three persons Gods Essence is absolutely to be considered thus set forth that the Godhead or Essence of God is one undivided Deut. 6.4 That the Godhead or most Divine Essence is most perfect absolute and sufficient in it selfe Esay 40.28 Rom. 11.34 35. Gen. 17.1 That the Godhead is a meare act substantially and therefore cannot suffer any thing nor be resisted by any neither hath or ever had or ever possibly can have to be otherwise than hee is Psalm 102.27 Jam. 1.17 The Godhead considered diversly for the maner of being is three Persons in one Essence the Father the Sonne and the Holy Ghost 1 Joh. 5.7 The Father is the first person of the Trinity having foundation in none of personall substance The Sonne is the second person in the Trinity having foundation of personall substance of whom hee is eternally begotten Joh. 5.26 The Holy Ghost is the third person in the Trinity having foundation from the Father and the Sonne from both which hee especially proceedeth Joh. 14.26 c. In the order and manner of the creatures the originall of the actions is ascribed to the Father Joh. 5.17.19 The nature and manner of working to the Sonne Joh. 1.3 Heb. 12. The efficacie and power to the Holy Ghost 1 Cor. 11 12. God hath the most excellent understanding that is the Essence of God for all in God is Essentiall therefore this is infinite and eternall as the Godhead is therefore the things which it understandeth must also be eternall Therefore it must be most perfect as the understanding is most perfect But nothing is more perfect than God therefore nothing but God can be the eternall act of Gods understanding Therefore Gods understanding hath reflection eternally to it selfe as when a mans mind thinketh upon it selfe The understanding hath in it an image of the thing understood therefore God eternally understanding himselfe conceived a most perfect image of himselfe This most perfect bringing forth of the Image in the Godhead is rightly called a conception or generation for it is the bringing forth of a thing most like to God and the conception or bringing forth of a thing most like it selfe is generation the more perfect the nature of the begetter is the more neare and conjoyned is the thing begotten and Gods life being
that it is not possible to find any empty place The figure of the world is round The perfection of the world consisteth in the parts and degrees perfection of parts is such as God sufficiently furnisheth the world with variety of creatures for his glory perfection of degrees is such as that all creatures have such force and vertue as may serve to Gods glory conservation of the world and use of man The beauty of the world is the wonderfull propertie shape and colour which appeareth in all things the perpetuall succession of things by generation that plants and living things dying are yet continued The causes of creating the world were first his love towards us Secondly the shewing forth of his glory Thirdly the fulfilling of his decree The end that God may be knowne and honoured of his creatures The use for men generally all specially the elect The seaventh day God made a Sabbath of rest and of it are to be noted three things 1 Gods resting from creating 2 His blessing it above other dayes 3 His sanctifying it for the use of the Church Chiefest creatures which God created were Angels and men in whom hee imprinted his owne divine Image Angels were created of God Psal. 148.1 5. Col. 1.16 Although it be uncertaine what day they were created yet it may be probably supposed on the first day Angels are spirits finite and compleat they are finite as all other creatures are and so differ from God the infinite and uncreated spirit and they are compleat and full and so subsisting of themselves and therein differ from the soules of men which are incompleat and Essentiall parts of man Angels are in nattre more excellent than men and therefore the most excellent creatures they are called the sonnes of God therefore were created in holinesse and truth the Image of God The bodies wherein Angels sometimes appeared were not essentially united with them as mens bodies be but were assumed for a time though it be uncertaine whereof they were made The end why they were created was first to praise and celebrate Gods glory Psal. 148.2 3. Job 38.6 7. Secondly to execute his Commandements Psal. 103.20 Thirdly to observe and conserve the creatures Psal. 91.11 Therefore Angels are mighty Psal. 103.20 they are swift and nimble and so fly in their administration they execute Gods will with all readinesse and cheerfulnesse They are wise of great understanding 2 Sam. 14.20 they are by nature mutable can change from good to evill as they that sinned are an example Jud. 6. Man the excellentest of all earthly creatures was made both male and female in the image of God Gen. 5.1 2 3. Gods Image in man was the understanding and mind of man so as he had the full right cleare and orderly knowledge of all things created of God and of God himselfe so farre as concerned mans happinesse this is manifest by Adams naming of all creatures and by the restoring of Gods Image in us by Christ which is in all wisedome and spirituall understanding Col. 1.9 Gods Image was in the will the perfection whereof was such as it had a right inclination and appetite to that which was good and a free execution of the appetite or a free will without impediment inward or outward Eph. 4.24 God Image was in the affections as the sensitive desires of nature eating drinking generation in love hatred that these are mere conformable to truth reason and holinesse Eph. 4.24 Gods Image was in the body of man in that it was perfectly framed and disposed in the parts not subject to death or disease his stature upright his proportion most exact his colour amiable have nothing whereof to be ashamed these admirable parts and members also shadowing Gods vertues as the eye Gods all-seeing the tongue Gods Word the hand his Almighty power The soule carrieth an image of the unity of the Godhead and trinity of persons in that there is one soule with three faculties of understanding will and memory the whole man carrieth Gods Image in that he had the rule and soveraignty over all the earth Gen. 1.28 Psal. 8. The end of the Image of God in man was the glory of the Creator and the unseparable joy and delight of man in his owne similitude and union with God Psal. 17.51 Gen. 2.25 19.20 The place where man was set with this image of God upon him was the Garden of Eden or of pleasure commonly called Paradise Gen. 2.8 This Garden seemeth by the description thereof and the rivers therein to have beene about Mesopotamia or Babylon Gen. 2. In this Garden watered with a goodly river God caused to grow every tree pleasant to the eye and good for meat Gen. 2.9 The tree of knowledge of good and evill was forbidden man to eate upon the paine of assured death by eating whereof man should know the difference betweene evill and Good and how heavie a thing it was to disobey the Commandements of God The tree of life was a Sacramentall tree confirming and assuring man of Gods grace favour and conservation in life for ever Gen. 2.9 Rev. 2.7 In all likelihood this Garden of Paradise which is now no where to be found was defaced by Noahs flood untill which time it was kept and warded by Cherubins that men may seeke the paradise which is in the highest heavens Gen. 3.24 2 Cor. 12.4 Luk. 23.43 In the Paradise man was imployed first to serve God his Creator procure his owne eternall blisse whereunto hee was fitted with freedome of will for perfect obedience according to the tenor of the covenant of workes Secondly to dresse and till the garden This covenant of workes graven in mans heart as may be gathered by Gen. 3.8 4.6 Rev. 2.14.16 was sealed with two Sacramentall trees the first the tree of life assuring life and glory if hee obeyed the second of knowledge assuring death if hee transgressed hitherto of the creation of the world now followeth the conservation and government of the same Unto the conservation of the world pertaineth first the knowledge of God which is such as he exactly and fully discerneth all things what they are of what sort what they can doe and what shall become of them in the end for from the beginning of the world he knoweth all his workes Gods knowledge is not onely in generall but of every particular and of their severall actions words and thoughts Psal. 139.2 3 4. It reacheth to smallest and vilest creatures Mat. 10.30 As God knoweth so he willeth and appointeth all things concerning the creatures Jer. 25.5 6 7. Gods Will and appointment extendeth also to beasts and the vilest creatures Mat. 10.29 God manifesteth not all his will concerning his creatures and his dealing with them Mat. 24.36 so then Gods revealed will and his secret will are not opposite but onely members and degrees of will Gods will is 1 Absolute 2