touching the essential Attributes of God pertaining indeed to this Head all which generally and particularly we believe to be most profitable yea hitherto necessary to be known insomuch that without the knowledg of these we cannot worship God aright but by it we may For because God is One it is altogether just and necessary for us that we with Soul and Body depend wholly upon him only as the first or chief Author of our Salvation and again likewise that our whole Worship terminate and end in him alone 15. Because he is of Irresragable Power and Supreme Authority it is altogether meet and necessary that we do whosoever we be and wheresoever at least we are in all things most humbly submit our selves unto him as King of Kings and Lord of Lords any where sworn to none nor obnoxious to any that we do pray continually unto him for his Benefits and other things necessary or at least useful for us that we give him thanks for things received Also that all Adversity whatsoever he sendeth we should bear it patiently and quietly and contentedly and that we should never abuse our Prosperity or grow proud thereby 16. Because he is Eternal and Immutable it is requisite that we be very believingly confident to expect and firmly to hope for the reward of Eternal Life graciously promised unto us by him in Christ and certainly believe that he will never at any time either alter or change it himself nor suffer it to be violently taken away from us by others 17. Because he is Immense and Omnipresent it is meet that we every-where walk circumspectly reverently and carefully as in his sight that we also always pour out unto him our Prayers and Supplications with all humisity and submission and a firm confidence of being heard and that we think speak or do nothing at any time but what is serious grave or weighty and worthy the presence of so great a Deity 18. Because he is of infallible Knowledg it is expected that we walk and live uprightly and sincerely and circumspectly that we always study to approve our Thoughts Words and Actions unto him that we continually commend our Cause when good and just unto him that we with boldness offer unto him our Prayers Sighs and Groans And lastly That we be thorowly perswaded that he taketh care of us and all our Concerns 19. Because he is of most free Power and Will it behoveth us that whatsoever good things we have either in common with others or peculiar before and above others whether bodily or spiritual we attribute it to his alone spontaneous liberality and most free munificency that we always diligently and seriously seek his grace and favour and carefully endeavour to retain the same that we humbly deprecate or pray against his Punishments and Threatnings and whatsoever he either doth himself or suffereth to be done by others or willeth to be done by us we do not measure the same by our own proper sense and apprehensions but that we always religiously adore it as proceeding from his most good and free pleasure and disposal 20. Because he is most good and bountiful it is â—it and meet that we love and delight in him with all our Heart with all our Soul and with all our Might that we resolutely trust or relie on his Promises confidently implore his Grace and Mercy do willingly and chearfully conform our selves to his most bountiful Will and that even under the Cross and always and every-where obey him 21. Because he is of inflexible Equity and Justice and also Truth we are to see that we never murmur against him when he commandeth tempteth visiteth punisheth permitteth evils c. and that we never at any time doubt of his Promises and Threatnings and other his Sayings And because he is in the highest degree holy that we also imitate him in a serious study and exercise of Holiness 22. Because he is of insuperable Power it concerns us that we fear him who is able to cast Body and Soul into Hell and that we dread â—is terrible Anger and the Evils indeed which he threatneth that we seriously fear them and the good Things which he promiseth that we do with a firm and undoubted Faith expect them Lastly That we do not so long as we serve Christ too much fear the force and power either of the Devil or Death or Hell or Tyrants or any of other Enemies or for their sakes ever commit or do any thing unworthy of the Name of Christ. 23. Because he is most blessed and indeed of perfect Blessedness and glorious Majesty it is our Duty that we earnestly aspire unto or breath after a participation of his Glory and Joy according to our measure and therefore desire to be perfectly united with him after Death to see him face to face and to be blessed and satisfied with the fulness of his House and being supported with this desire and hope unshaken that we sincerely do all things that he commandeth carefully avoid those things which he forbiddeth Lastly That we bear with courage whatsoever he will have us to bear although the Punishments of the most bitter and most ignominions Death were to be undergone by us for his Name And thus far concerning the Nature of God in common or absolutely considered CHAP. III. Of the Holy and Sacred Trinity 1. BUt God is considered by way of distinction and relatively under a three-fold Hypostasis or three Persons under which indeed he himself in his Word hath manifested his own Godhead to be considered of us oeconomically i. e. by way of dispensation and with respect to it self And this Trinity is Father Son and Holy Ghost As one Hypostasis or Person of the Godhead is without cause that is unproduced and unbegotten another is produced of the Father by Generation or the only begotten of the Father Lastly Another in peculiar manner proceedeth from the Father and the Son or floweth from the Father by the Son 2. For it is the Father only that is void of all Original or altogether unbegotten and proceeding from none other but who yet hath from Eternity communicated his own Deity both to his only begotten Son not indeed by Creation in which respect the Angels are called the Sons of God nor by gracious Adoption by which we that are Believers are also the Sons of God nor only by the gracious communication of Divine Power or Authority and Supreme Glory as he is Mediator but also by a true but yet secret and ineffable Generation and also to the Holy Spirit proceeding from both by likewise a secret emanation or spiration and therefore the Father is most justly counted the Fountain and Original of the whole Duty 3. The Son therefore and Holy Spirit although as to both their hypostasis
scandal of those that are godly to be abrogated 8. For in all these as in the whole Sacred Liturgie and the whole outward Government of the Church that only is to be minded that all things in the House of the Lord be done decently and in order and that they always serve unto the edification of all especially of the weak but yet of such as are studious of true piety and not cast a snare upon any one or infringe Christian Liberty or finally give any scandal or offence to the weak For the better and more easy attaining of which end there is every where an exact regard to be had of the outward and the order gravity and decorum which have been already long since received also of divers places times and other circumstances and in particular the Authority of the Christian Magistrate wheresoever it may be had is for the publick tranquillity and quiet of the Church always to be heeded or attended to in such cases CHAP. XXIV Of Church Discipline 1. BUt because no Society although never so well established furnished and provided with good Laws can long subsist unless it be governed by certain Reason Counsel or Advice and Discipline whereby even they who belong thereunto may be continually kept in or hold to their duty hence it is that in the visible Church of God which is the House the Houshold the City and Kingdom of God we judg it both most profitable and most meet or just that such a discipline as hath been prescribed by our Lord and King should flourish and be exercised therein 2. And it consisteth in brotherly and mutual admonition in reproving and correcting of those who have fallen into any sin which shall come to our knowledg but especially into any enormous crime or wickedness to the end indeed that they may speedily repent and amend or if having been admonished they nevertheless obstinately go on and refuse to repent in shunning or avoiding of them and withdrawing our selves from all brotherly fellowship with them as those indeed who have now rendred themselves unworthy of the lovely name of Brethren or of those who call upon the most holy name of Christ and profess themselves the Scholars or Nurse-Children of Piety and Sanctity and all this to this end that the Religion of Christ and his Church may not be evil spoken of and receive any detriment by reason of their Society but rather that the health and safety of all the members thereof be procured and provided for 3. And this Discipline concerns and takes hold of both Pastors and Governours of Churches and also the Sheep themselves or Hearers The Pastors and Rulers if in ministring or teaching and ruling both the Church and themselves and their families they so carry or behave themselves that they cannot with profit or at least without scandal perform or discharge the said office in the Church In teaching to wit if they command those things which are forbidden by the laws of Jesus Christ if they forbid what they command if they consent or yield to those things against which they are strictly charged to the contrary if they make those things necessary which are free and indifferent if they too sharply and fiercely strive and stisly contend for or about things unnecessary or of no great use and profit so as to disturb the Church with Factions and to divide them into parties or otherwise if in teaching they do not observe that manner way or method which becometh the serious Teachers of Piety to do but which may rather serve for the nourishing of contentions brablings and strifes than for spiritual edifying and for the cooling of pious zeal rather than for the kindling of it In governing themselves if they be not blameless the husbands of one Wife vigilant temperate grave compos'd or sober given to Hospitality moderate just and impartial if they be given to much Wine soon angry lovers of filthy lucre sighters hypocritical covetous In ruling their own families if they have or keep not their children in subjection with all honesty and gravity Lastly if in ministring they do not faithfully chearfully and prudently dispense those things that are committed to their trust 4. It is employed or exercised about the Sheep or Hearers if either they carelesly neglect or wittingly and wilfully omit those things which are commanded of God or comit and do those things which are not agreeable to the commands of Jesus Christ or if otherwise in things indifferent they do disturb the publick order and peace of the Church and consequently if they do those things which may be prejudicial both to their own Salvation and to the edisication of their Neighbour 5. But this Discipline is to be exercised with all possible Charity Prudence and Discretion according to the different quality and various nature reasons or respects both of persons and sins for the greatest good and profit both of the Offenders themselves and of all other and that by certain steps or degrees declared and laid down in the Word of God And first indeed there is to be had a just or due regard of persons For elder Men are not to be rebuked but to be entreated or advised as Fathers younger Men as Brethren Elder Women as Mothers c. But chiefly a regard is to be had of those persons which are set in Authority and in any publick Office For we are not readily and lightly to receive any accusations and charges against Elders but when they have sinned that is shall manifestly be found to have sinned they are then to be rebuked before all that others may be afraid The like regard also is to be had of Magistrates and of all those which are set in any eminent or high place 6. But if withal the offender add a notorious obstinacy and a contempt of all admonitions unto the enormity and heinousness of his Sin For if the sin be secret or yet not publickly known there needeth only but a private admonition and that sometimes repeated making use also of those that are privy to it or of witnesses if need be But if the crime be publick that is not only an heinous sin but also was committed to the publick scandal of the Church it self or if otherwise all private admonitions be stubbornly rejected then is an admonition to be commenced and used in the presence of all or in the Assembly of the Presbyters that the Author or Offender may be ashamed and that others by his example may be deterred from sinning But if withal the offender add a notorious obstinacy and a contempt of all admonitions unto the enormity and heinousness of his sin so that no amendment of life followeth then is all familiar or brotherly converse with the offender to be avoided if haply by this means
and manner and order of having the Deity they be truly distinct from the Father yet are they truly partakers of the same Deity or Divine Essence and Nature absolutely and in common considered with the Father as amongst other considerations is chiefly proved from the Divine Names or Titles also from the Divine Properties and Operations which are every where in the Sacred Scriptures clearly given to them both And here is the sum of the whole Apostles Creed wherein we profess that we believe in one God the Father Almighty c. And in his only begotten Son c. And lastly In the Holy Ghost 4. And these things may suffice concerning even this Mystery the which indeed to treat of very soberly prudently and religiously we judg altogether necessary and very safe as far as may be to express the same in the proper and express Phrases or Words of the Holy Ghost Since the Spirit of God himself must best know himself and be best able most rightly and truly to express his own Nature nay farther and hath also been pleased as far as is necessary and sufficient to declare the same unto us in his Word whom we ought so long reverently most religiously to follow until at length we see God himself face to face know him perfectly as he will then indeed in that glorious World to come hold forth himself most clearly to be seen and known of us And thus far indeed of God himself CHAP. IV. Of the Knowledg of the Works of God 1. IN the second place there come to be considered the Works of God whereby he manifesteth his own Glory and communicateth certain good things unto us and in some respect holdeth forth himself to be known of us and which consequently are a certain Foundation whereon there is grounded a right and authority in God by vertue or reason whereof he may and of Right usually doth require Worship of us both for matter and manner or kind as he pleaseth also a Justice and Equity according unto which we are obliged to yeeld unto him wholly and entirely such Worship as himself according to his due right requireth of us 2. These kind of works fall under a twofold consideration 1. As they were fore-known and fore-ordained of God before all ages or before the Foun dations of the World were laid which are wont in one word to be called his Decrees 2. As they are manifested in time or according to the manner and order now long since most wisely established and pitcht upon in the Divine Decree whether general or special or absolute or conditional are put in Execution And from this Execution and the reason and manner thereof we are to judg of the Decrees themselves For such altogether are the Decrees as is the Execution of the same nor can it be without a mark of inconstancy that the Execution should not answer the Decree much more that it should be repugnant to and cross or thwart the same 3. The Works indeed of such Execution are principally two to wit the Work of Creation when Man was not yet in being and of Re-creation and making anew or Redemption when Man together with his whole posterity was now fallen and by reason of sin become liable to Death and eternal Condemnation To both these Works the continual Providence of God or Conservation and Government of things doth closely cleave and that alwaies accommodate to the Natures and Properties of the things that were created except when any thing falleth out extraordinarily as in Miracles c. CHAP. V. Of the Creation of the World of Angels anâ— of Men. 1. THe Creation of the World is that first and most powerful Production of all things made of nothing to wit that primaeve perfect forming of the Heaven and the Earth and the Sea and of all things that are therein of which also there is mention made in the Apostles Crâ—ed when we say I believe in God the Father Almighty Creator of Heaven and Earth 2. Among the Creatures Angels and Men are the most excellent the one being the Inhabitants of the Heavens the other of the Earth the one being inâ—isible the other visible The Angels are ministring Spirits dwelling ordinarily in the Heavens above the World and there stand before God as Officers or Servants and Messengers attendant on â—im both continually to declare aloud his Praises and to either declare or powerfully to execute his Commands throughout the whole World 3. Subtilely to define many things without the Scriptures concerning theiâ— Essence Order Degrees Number c we deem neither necessary nor useful but rather dangerous It is sufficient for us piously to believe what the scriptures do clearly affirm of them That indeed some of them keeping their Original or first Estate Principaliâ—â— have constantly adhered to God their Lord Creatour which therefore are called Holy Elect and Angels of Light â—istinguished indeed by divers orders into Thrones Powers Dominations c. But which no Man in this Mortality can easily define or determine That others sinning against God abode not in the Truth but left long since their first estate and place of abode and â—ffice and therefore being thrust out of the Heaven of the Blessed into Hell and bound under chains of darkness they every-where in this lower World under their Prince who is called that old Serpent the great Dragon also the god and Prince of thiâ— World the Tempter Devil and Satan wander to and fro through the Air and being become through their own fault evil Demons and impure Spirits they are every-where Adversaries to the Glory of God and the Salvation of the Godly but in the Wicked and such as obstinately refuse to obey the Will of God they powerfully rule and reign through Seductions or Errours through Wickednesses mischievous Deeds worldly Lusts and various Arts Deceits Force Idolatry Tyranny and other works proper to the World being hereafter together with wicked and ungodly Men to be cast into everlasting â—ire 4. God at the beginning made Men only two Man and Woman and the body indeed of the Man he formed of the Earth but the body of the Woman he formed of a Rib-Bone of the Man and endowed them both with a rational and immortal Spirit yea created them unto his own Image and Likeness and placed and set them in this World as in a most goodly Kingdom beautified and adorned for their sakes yea further he placed and set them in the most pleasant Paradise or Garden of the World it self as in an august or stately Palace as Lords and Princes of the rest of the Creatures 5. God also indeed adorned and beautified them with a pure and clear Understanding a right Mind with a free Will and other upright entire and sound Affections Furthermore he sufficiently furnished
means as a lively Image he might reflect or look back upon his Creator and remain alwayâ— freely subject to him Again that Man might willingly and chearfully yield and perform the said Obedience God ratifies and confirms the Law which he makes for him by notable and great Promises and Threatnings and that he may the more effectually and the better draw out and procure the same he maketh use of divers Perswasions Exhortations Entreaties Signs mighty Works and Wonders with him c. And doth excite put forward help and strengthen him as far indeed as is sufficient that Man might really and truely obey him and persevere in such his Obedience even to the end Thirdly his Obedience and Actions obedientially performed he doth with special care observe approve of delight in them and always faithfully remember them as worthy of his promised gracious Reward and as such continually setteth them in his sight 3. As touching Disobedience or Sins although he hare it with the greatest Hatred yet doth he wittingly and willingly permit or suffer it to be yet not with such a permission the which being granted Disobedience cannot but follow for 〈◊〉 disobedience would as necessarily follow from God permission as the effect doth its cause and by this means God would be altogether the Author of sin yea sin would indeed be no longer sin much less worthy of Eternal punishment but which being granted Man only may become actually disobedient though not without danger or punishment if he be altogether so minded or will For true Permission requireth that not only the power of the Will be free in it self but also that the use and exercise of the said power be free also and indifferently disposed or enclined to the opposites or contraries or that it remain free from all necessity whatever both inward and outward Secondly the actions that slow or proceed from Disobedience he variously according to his own Infinite Wisdome directeth them either unto this or that object and to some certain end what for matter and kind he pleaseth Man himself oftentimes knowing nothing of it nor suspecting any such matter yea sometimes when it is wholly against his Will and he doth withal so determine or bound them that they do not always really come into act when the Devil and Wicked Men would have them neither are so many nor so grievous nor last so long as they would desire them Thirdly being committed he punisheth or remitteth them as seemeth good to himself But he never decrees evil actions that they should be nor doth he approve of them nor love them neither doth he ever properly bid or command them much less so as to cause or procure them or to stir up or force any one to them and for the same so procured by himself to punish and take vengeance on him but he always seriously hates and detests them and therefore doth holily prohibit and forbid them and at length doth punish sinners especially the rebellious and obstinate severely for them 4. The manner of this same Providence doth vary both in respect of quantity and also of quality In respect of quantity because first it doth not primarily nor equally extend its care and affection to all its objects alike For it taketh care of Men first and more than of other living Creatures and among Men more of the Godly than of the ungodly and among the Godly those that are eminent that is those who excel or are eminent either for Virtue or places of Office and Divine Gifts either in the Church or Common-Wealth above others Whereunto also belongeth that of the Apostle Doth God take care for Oxen Secondly he doth love and accept more of internal actions morally good in themselves than of bare or meer Persons For such or such actions do not therefore please him because the person doth in some respect or other please him but on the contrary because these actions please him therefore the Person pleaseth him Thirdly towards Persons not yet doing their duty whether because of gross Ignorance under which through the corruption of the times they still labour or by reason of some sinful habit haply more deeply rooted than ordinarily and which they cannot easily put off he oftentimes exerciseth greater Patience Long suffering and Forbearance than towards those that are illuminated and do either constantly or ever and anon make head against or resist their enlightned Conscience or have more frequently relapsed Fourthly about those who are truly pious and already do their duty he ordinarily shews greater Affection Pleasure Study and Care about them than about any others Whence also he affords them more and greater Assistances of his Grace Gifts of his Holy Spirit and Means of Salvation than to others yea he is wont to bear with them with gâ—eater Patience and Forbearance and more ardent Zeal when they fall through insirmity then with others Fistly and lastly towards those who altogether do not their duty and are guilty of long contumacy and rebellion he commonly exerciseth greater hatred and wrath towards them than towards any other sinners whatsoever to wit by laying upon them oftentimes more then ordinary greivous curses Sometimes also by blinding them by hardening them by delivering them up unto the efficacy of errour and unto their own corrupt desires and unto a reprobate mind which doth not so much as approve of what is right nor justly approve it self to any other yea up into the power of Satan himself who worketh powerfully in the Children of disobedience Lastly sometimes by punishing them exemplarily openly as it were upon the Theatre of the World before the Sun and in the sight of others he magnificently maketh shew of his just displeasure and terrible power in them 5. It varieth in respect of quality because first about some objects either to effect them or to hinder them from being effected or for the directing of them God useth his absolute and irresistible Omnipotency about others he affordeth his concurse and help fit and accommodate to things and as it were attempered to our own nature Secondly some things he doth immediately work by himself other he worketh mediately by Angels men or other creatures 3. some things he accomplisheth as it were by a Physical or natural action or way of working other he effecteth by an ethical or moral Operation and both these are done according to the natures and faculties or powers implanted in things in their Creation seldom indeed above but never contrary to them Lastly he doth administer or manage and order all things in the best manner that is always for the most part agreeable to his own nature and the nature of things 6. Wherefore although the Providence of God do intervene or interess itself in all the deeds words and thoughts of all Men and God thereby disposeth of all outward actions and events of all things according