The Whole Sum of Christian Religion, Part 1
The Perſon of the Father.
VNtoUnto the Perſon of the Father I attribute the ſecrete counſaile, or intent, or purpoſe of the Godhead, as touching his ordering this worlde and all thinges therein, in ſuch ſort as it hath pleaſed him to ordeine them. Which purpoſe of his was (as the ſequele therof, and many places of ſcripture declare) to make knowne, not man, or other creatures; but only him ſelfe. As touching which knowledge, or making of him ſelfe knowne, there are threee principall thinges to be conſidered. Firſt, what maner of knowledge of him it is, that he would geue forth of him ſelf. Secondarily, in whome he woulde be knowne. Thirdly, and laſt of all, by what degrees he woulde hauehave this knowledge of him to be in man.
As touching the firſte and principall of …heſe three, we hauehave to conſider that it is not that abſolute, or moſt full and perfect knowledge of him, which can be in none …ut onelyonly in him ſelfe: but a certaine me…iocritie, or ſuche as might come vnderunder …ur capacitie. For that he ment not to geue forth that abſolute knowledge of …im in the workemanſhip of this world, …t may ſufficiently appeare, for that, nei…her is the workemanſhippe of this world a ſufficient demonſtratiō of it: nei…her are we of that creation or nature, …hat we are able ſo muche as to conceaue …t. That I deny the workemanſhippe of …his world to be a ſufficient demonſtra…ion of it, the reaſon is this; becauſe it is …f ſo ſmall continuaunce, that it can not …herin expreſſe the eternitie of the God…ead: and of ſo ſmall compaſſe, that it can …ot therin expreſſe his Vbiquitie, or vn…eaſurablenes.
That I deny vsus to be of that capacity tha… we are able to conceiue it, the reaſon is, becauſe we can in no wiſe be able cythe… in the ſhortnes of our dayes to meaſure his eternitie; or in the narrownes of our vnderſtanding, to comprehende him tha… is Infinite.
The mediocritie of this knowledge tha… I ſpeake of, or ſuch as may come vnde… our capacitie, may for a further playnenes ſake, be diſtributed into theſe three parts the firſt of ſuch thinges as moſt properly concerne the perſon of the Godhead. th… ſeconde of certayne other excellencies which are ſomewhat further of from the ſubſtaunce of his perſon. the thirde o… ſuche thinges as concerne his will and pleaſure.
Of the firſt ſort are theſe, Firſt that there is a God. Secondarily, that there is no other but He alone. Thirdly, that he is not of any ſet compaſſe, bodely ſhape, o… earthly nature: but Infinite, Spirituall, and Inuiſible. Fourthly, that in the Godhead there bee three diſtincte Perſons. wherof the firſt is of the Father: vnderunder which we conſider the Godhead as he is in his owne nature, not yet beeing made manifeſt, or declaring him ſelfe. The ſeconde of the Sonne: vnderunder whiche Perſon we conſider the ſelfe ſame Godhead made manifeſt, or opening him ſelfe to be knowen of others; who therfore is called the Speache, the Image, and the Sonne of the Father. The thirde of the holy Ghoſt: vnderunder whiche we conſider the ſelfe ſame God, but working in others, that the Father may be knowen in hys Sonne, or (whiche is the ſame) that the Godheade may be ſeene in his Image. Fiftely, that theſe three Perſons are but one, and the ſelfe ſame God: for that there is none that can expreſſe the Godhead, or bring to paſſe that he be knowē in others (which are the properties of the Sonne, and the holy Ghoſt) but onelyonly God, and the ſelfeſame which in other reſpect is the Father. Sixthly, or laſt of all, that the Godhead is Eternal or Euerlaſting: that is, hath euer bene without beginning; can neuer hauehave any ending; neither yet any chaunge, or alteration.
Of the ſeconde ſorte, that is, of thoſe other excellencies, that are euer ſomewhat farther of from the ſubſtaunce of his perſon, and yet can neuer be ſeperated from the Godhead, are very many: but yet are ſuche, as may very well come vnderunder one cheefe and generall title; which is of his moſt excellent maieſtie, or incomparable glorie. and this ineſtimable glorie of his appeareth two maner of wayes. Firſte, becauſe him ſelfe is incomprehenſible: then becauſe he is of vnſpeakable goodnes. Incomprehenſible he is found to be, for that he is, not of bodily ſhape, earthly nature, or ſet compaſſe; but inuiſible, ſpirituall, and infinite. Good alſo he is two maner of wayes. firſte in him ſelfe: then towardes others. In the former reſpecte he is ſounde to be good, for that he is full of all perfection: moſt holy, moſte mightie, moſt riche, and euer-laſting. His holineſſe is ſuche, as that neither is therein him ſelfe any ſteyne, or poſſibilitie to fall thereinto: neither can he lyke of any ſinne in others; neither in the worſe, not in the better. As touching his power, there be two thinges to be conſidered. howe greate or large it is: and, what are the braunches thereof. The largeneſſe of his power appeareth in theſe foure poyntes. that he made, mayneteyneth, and guydeth, what ſo euer creatures there are in heauen, on earth, or in hell: hath all thinges euer before hys eyes, whether paſte, preſent, or yet to come; whether open, or hidde: hath all powers ſubiecte vntounto him, in heauen, earth, and hell: and him ſelfe is almightie, or, ſo fully able to doe what ſoeuer ſtandeth with his good pleaſure, that worthely he may be termed (as in deede he is, and none but he) the onelyonly Lorde, or Maſter of all. The braunches of his power, are theſe two. his vnſearcheable wiſedome in diuiſing, and ordering of all thinges: and his inuincible ſtrength in bringing to paſſe, that eueryevery thinge falleth out, as his wyſedome before ordeyned. His Riches or treaſures are moſt ineſtimable, for that him ſelfe alone hath all good thinges in his owne handes: whether Bodily, or Ghoſtly; momentaine, or eternall. Eternall or euer-laſtinge needes muſte hee be: for that hee neuer hadde anye Beginning; neuer can hauehave any ending; neither yet is ſubiect to any chaunge, or alteration. As touching his goodnes in the other reſpect, that is, as it iſſueth foorth towards others, there be two principall braunches thereof: his iuſtice, and mercy. VntoUnto his iuſtice it doth apperteyne, that he is Ielous on his owne behalfe: & Righteous towards others, that is, true in his ſayings; vpright in his iudgemēts; in his vengeaunce ſeuere with cōuenient moderation. VntoUnto his mercy doo apperteyne theſe three: his patience or ſuffering, when the offence is eyther great, or els deſerueth ſpeedy vengeaunce; his free pardoning; and all other his fauourable dealing. His fauourable dealing ſtretcheth to all, but by diuers degrees: very much to all inferior creatures; much more to all mankinde; but moſt of al to his choſen people.
Of the thirde and laſte ſorte are ſuche thinges as apperteine to his will or pleaſure. which will of his hath a double conſideration. Firſt, what it is in it ſelfe? which is for the moſt part vnknowen vntounto vsus: but yet is the rule of abſolute equitie. Then what it is towards others, that he woulde ordeyne to guide according therevnto. whiche alſo is declared to vsus two maner of wayes. Firſt Summarily, or briefly: then more at large, or more particularly. Summarily his will is ſet foorth vntounto vsus in the Ten-Commaundementes, and in other abridgementes, or ſhort ſummes. Whiche kinde of teaching he ſometimes vſeth, both that it may the better appeare what is the effect of particulars; and better remayne in freſhe remembraunce. More at large he inſtructeth vsus in the ſame, throughout all the Scripture beſides: and that to this ende, that we may the better vnderſtande thoſe ſhort ſummes; and knowe howe muche matter there is in them, if they be rightly vnderſtoode.
As touching the ſecond, that is, in whō he would be knowne, we hauehave to conſider, that this glorious knowledge of him can neuer go out of him ſelfe, vntill he hauehave made wherein it ſhall ſhine; and him ſelfe caſt thither, or therevpon, or thereinto rather the beames of his glory. And we finde that his purpoſe was to hauehave two ſortes of creatures, in whom this knowlege of him ſhould be. Some there ſhould be, that ſhould hauehave it but printed on thē: and ſo ſhould be in ſteede of bookes vntounto others. as all other creatures are beſides man: whether they be Celeſtial; Terreſtrial; or Infernall. Others there ſhould be, that ſhould not only hauehave this knowledge imprinted on them: but alſo ſhould hauehave the ſame in ſuche ſorte inueſted or grounded within them, that they ſhould hauehave power, both in them ſelues, and in others, to beholde the Godhead. Of this ſort (keping within the bounds of ye workmanſhip of this world) we find*As for Angels and Diuels, although we know, that thoſe alſo are ye creatures of god & perceyue ye in thoſe god would hauehave a certayn knowlege of him: yet we doo not finde them to apperteyne to the workemanſhippe of thys worlde. So are they to vsus, but parte of thoſe our aforeſayde bookes. none but mankinde alone. But as he would hauehave this knowlege in man, ſo it is therwithal to be knowne, that in ſome (to whome it ſhould be to leſſe vſe, whō we terme Reprobates) he would hauehave it but in very vnperfect, and confuſed maner: in others (the choſen I meane, yt ſhould reape therby euerlaſting bleſſednes) he would hauehave it more ſoundly, & in greater perfection.
Concerning the thirde and laſt, that is, by what degrees his purpoſe was to hauehave it in thoſe that ſhoulde hauehave this knowledge in them after the ſounder and perfecter maner, we finde his purpoſe to hauehave bene, that in this world they ſhould hauehave it more darkely; and yet in great certaintie without doubting, and euer increaſing to a clearer light: in the worlde to come they ſhoulde hauehave it more clearly; and in as greate perfection and glorie, as poſſibly maye bee in ſuche a Creature.