The Sum of Sacred Divinity, Summary of book 1
THE FIRST BOOKE OF DIVINITIE, OF GOD THE CREATOR.
CHAPTER I.
Of GOD the FATHER, the SONNE, and the HOLY GHOST.
DIuinitie is a Doctrine of glorifying God, whereof there bee two parts: One, that concerneth God: The other, concerning Emanuel, God with vsus.
God is Iehouah, three Perſons.
Iehouah, which is Being or Perfection it ſelfe, ſignifieth a Nature that hath all good and perfect things in a moſt perfect and incommunicable manner.
The perfect things in God, beſide Life, Vnderſtanding, and Will, (without which no perfection can bee) are Holineſſe and Bleſſednes.
Holineſſe is the puritie of his Nature; from whence commeth a Righteouſneſſe in all his Wayes, ſpecially ſeene to vsus in foure chiefe and principall Vertues, which in the Scripture you ſhall find for the moſt part to goe by couples or payres.
The firſt couple are Kindneſſe and Truth: Kindneſſe, in being ready to beſtow all good things.
Truth, faithfully to performe whatſoeuer he ſpeaketh.
The other couple are Iuſtice and Mercy, flowing from the former.
Iustice, to render to eueryevery one his due.
Mercy, in being ready to helpe in time of need.
This is the Holineſſe of GOD, and his Righteouſneſſe comming from it; Bleſſednes is his All-ſufficiency of things that make one happy; and ſtandeth in Kingdome and Power, or Glorie.
Kingdome, is his Soueraigntie of commanding whatſoeuer he will.
Power, his ableneſſe to doe whatſoeuer hee commandeth.
Glorie, comprehendeth all the excellencies of his Nature; as, Wiſedome, and other Graces of the minde, Strength, Comelineſſe and Beautie, Graciouſneſſe, or an amiable and louely Nature: a complete furniture of Riches, Honour, and of all kind of Pleaſures and Delights.
Theſe are the Perfect themſelues: His perfect and incommunicable manner of hauing of them, is, Infiniteneſſe and Eternitie.
Infiniteneſſe, whereby he is without circumſcription, and therefore of a moſt ſingle Nature (that whatſoeuer is in God, is God himſelfe) and therefore alſo inuiſible and incomprehenſible.
Eternitie, whereby Hee is without beginning or ending; and therefore of himſelfe and vnchangeable.
This is it we meane by IEHOVAH, who vponupon all that hath beene ſaid, is, nor can be but One.
The three Perſons are each of them, that one Iehouah diuerſly ſubſiſting; and are the Father, and the Sonne, or the Holy Ghoſt.
The Father is a Perſon, who from all eternitie hath begotten the Sonne.
The Sonne is a Perſon, from all eternitie begotten of the Father.
The Holy Ghoſt is a Perſon, eternally proceeding from the Father and the Sonne.
CHAP. II.
Of the Eternall Decrees of God.
GOD being thus in his Nature and Perſon moſt glorious, hath further embroidered himſelfe in glorie, by two notes of excellencie, which he taketh to him, Kingdome and Honour.
Kingdome, is that whereby hee doth exerciſe an abſolute Soueraigntie toward others. The order whereof, anſwerable to the relation betweene the Perſons themſelues, is from the Father in the Sonne by the Holy Ghoſt: to whom is attributed the immediate doing of them.
The Kingdome of God hath two parts, Purpoſe and Works: Purpoſe is his Decree before all times, of euerything.
CHAP. III.
Of Creation.
THe Works of God, are the execution of his Purpoſe; and are Creation and Prouidence.
Creation, is his making all things of nothing, finiſhed in ſixe dayes; and was of eueryevery Creature in excellencie of perfection.
Of the reaſonable Creatures, Angels, and Men, it was after his owne Image and Likeneſſe, in Holineſſe and Happineſſe.
Holineſſe, in a mind inlightned with the knowledge of the whole Will of God, and all the ſtrengths of Nature conformed thereunto.
Happineſſe, in the fruition of Gods louelove, and (from thence comming) a Coniunction and Communion with him.
Coniunction, is an inioying of his Perſonall preſence.
Communion, is a participation, in ſome ſort, of his Bleſſednes, both Kingdome, Power, and Glorie.
CHAP. IIII.
Of Prouidence.
PRouidence, is his gouerning of the things created.
CHAP. V.
Of the Morall Law.
SO much of the Kingdome of God; the honour due vntounto him, is, That the reaſonable Creatures (Angels and Men) doe his Will, with that whole ſtrength of their naturall integritie; EueryEvery thing with ſo much the greater ſtrength, as the dutie doth more excell, the doing whereof is termed Righteouſneſſe.
CHAP. VI.
The firſt Table, and the first Commandement.
RIghteouſneſſe hath two parts, Pietie, and Iuſtice. Pietie, is of the immediate duties to God, whereof this is the whole, that wee hauehave God to be our God.
The parts are two: One to cleaue vntounto him, Louing, Reuerencing, Feating, Beleeuing, Truſting, and Hoping in him; from whence ariſe Patience and Humilitie.
The other to worſhip him: which worſhip comprehendeth all kind of Seruice publike and priuate. One principall part whereof is Prayer; both petition for the obtayning of good things, or turning away of euill, and thankſgiuing for all wee doe inioy. A piece alſo of this Seruice (when iuſt cauſe requireth) is ſwearing and curſing by his Name, making our Vowes vntounto him, and by lotterie to commit into his hands the ſucceſſe of our doubtfull affaires.
CHAP. VII.
Of the ſecond Commandement.
TO the worſhip of God, two things doe belong; a holy manner of worſhipping God, and a holy reſt. The manner ſtandeth in Obedience and Reuerence. Obedience is the worſhipping of him according to his Commandement.
CHAP. VIII.
Of the third Commandement.
REuerence is a religious affection in the ſeruice of God, whereunto are requiſite Preparation and Humiliation: and, when need is▪ both Faſting▪ to quicken vsus to petition in the acknowledgement of our vnworthineſſe and wants, and Feaſting, to expreſſe our thankefulneſſe for his benefits.
CHAP. IX.
Of the fourth Commandement.
THis is the manner of Gods worſhip: A holy reſt is a ſanctifying of a time vntounto his ſeruice; which (beſide other times as occaſion ſhall be offered) in a Family or for ones ſelfe apart, ought ordinarily to bee in the Morning and Euening of eueryevery day: for Church-meetings on ſuch Dayes and Times of the day, as may ſtand with the conuenience of that Church.
But of neceſſitie one whole day in ſeuen, is thus to be kept holy, both with publike and priuate exerciſes: In which number the duties of brotherly louelove, as diſtributing to the Poore, according to Gods bleſſing vponupon vsus, viſiting the Sicke, helping our Neighbour, or any thing that is his, in their diſtreſſe, come alſo to bee reckoned when they are done, as works of Mercy.
This Day, in the firſt inſtitution, was the ſeuenth Day from the Creation, and called the Sabbath Day, beginning on the euening of the day before, when the Creation of the World was finiſhed.
CHAP. X.
Of the ſecond Table of the Law, and of the fift Commandement.
IVſtice followeth, which is of the duties among our ſelues, and is honour or the generall duties of LoueLove.
Honour, is a performance of duties in reſpect of a degree. Firſt, among vnequals, from Inferiours to their Superiours, and contrariwiſe: As,
To all Superiours in yeeres, knowledge, or howſoeuer elſe. Reuerence, in acknowledging the good things wherein they are preferred, and making our vſe of them. The notes of which Reuerence are, riſing vp before them, Giuing them the honour, and place of ſpeaking firſt, &c.
To them in Authoritie, Subiection in a readie ſubmiſſion to their gouernment, and obedience, voluntarily to doe what they command, or (when it cannot with a good conſcience bee done) patiently to beare the puniſhment.
To publike authoritie of Magiſtracie and the Miniſtrie, ſupplying of Charges, and other neceſſaries for the execution of their Office, and a defending of them in the ſame.
Touching them in priuate Authoritie.
To Parents, not marrying without their conſent, and in their neceſſities to releeue them.
To Maſters, faithfull ſeruice.
To Husband and Wife, each from other mutuall helpe and due beneuolence. The Wife alſo to repreſent her Husbands vertues, and to ſaue that which hee bringeth in.
Againe, from all Superiours, a good example of graue and wiſe carriage, and vſing of the things wherein they are preferred to the others benefit.
From them in Authoritie, firſt, inſtruction of their Inferiours in the things of God, and of their ſpeciall callings. Then due recompence of good or euill actions. And laſtly, protection from wrongs.
From publike Authoritie, that is to ſay, from Magiſtrates, maintenance aſwell of true Religion, as of Peace and Honeſtie of life. From the Miniſtrie publike teaching.
From priuate Authoritie, prouiſion of Food and Rayment, familiarly to teach their Inferiours, and in Prayer to goe before them.
From both the Parents, to apply their Children to that they are fit for, and to prouide for them. The Father to name the Child, the Mother to nurſe it.
From Maſters, due reſpect of their Seruants trauailes.
From Husbands, cheriſhing of their Wiues, with all intire affection.
Secondly, it is of equals one vntounto another, in louing, honouring, doing of good to all, but chiefly to ſuch as by the bond of Nature, or profeſſion of the ſame Faith, are more neerely linked vntounto vsus.
And laſtly, towards our ſelues the maintayning of our honeſt credit, and ſober eſteeming of the graces we hauehave receiued.
CHAP. XI.
Of the ſixt Commandement.
THe generall duties of LoueLove, are thoſe that are without reſpect of degree: And reſpect the Perſon or the good things belonging to the Perſon: Perſon, as Mercy and Chaſtitie.
Mercy, is of the duties that touch the preſeruation of ones perſon. Where the ſpeciall vertues, that leade vsus by the hand, to the keeping of this Commandement, are Meekeneſſe and Kindneſſe.
Meekeneſſe, in a gentle and peaceable diſpoſition, readie to depart from ones right; ſlow to wrath, and patient to indure wrongs.
Kindneſſe, in a louing diſpoſition and helpfulneſſe vntounto other, not only forgiuing offences, but recompencing good for euill.
CHAP. XII.
Of the ſeuenth Commandement.
CHaſtitie, is of the duties that touch the puritie of ones perſon, both ſoule and body; and that aſwell in ſingle life, as in the ſtate of marriage, which God hath inſtituted, for a Remedie againſt Vncleaneneſſe.
The two preſeruatiues of Chaſtitie, are Modeſtie and Temperance.
Modestie, which keepeth a comely Shamefaſtneſſe in Words, Countenance, Geſture, Apparrell, and other things.
Temperance, which is a moderate and ſober vſe of lawfull Pleaſures, eſpecially in Meats and Drinkes, and in the vſe of Marriage.
CHAP. XIII.
Of the eighth Commandement.
THoſe that reſpect the good things belonging to the Perſon, are Vprightneſſe, and Contentedneſſe; Ʋprightneſſe, is to hold a lawfull courſe in dealing about them: and ſtandeth in Right, and Truth.
Right, which is in dealing iuſtly. Both for the meanes of comming by them, that it be by lawfull Purchaſe, or Deſcent: and in the vſe of them, to doe it frugally and liberally, by a cheerefull communicating of them all, both in Giuing and Lending: One Branch whereof, is Hoſpitalitie.
CHAP. XIIII.
Of the ninth Commandement.
TRVTH, is in dealing faithfully. As Prudence in iudging aright; Simplicitie, in ſpeaking and doing the Truth; Charitie, to take things in the beſt part, &c.
CHAP. XV.
Of the tenth Commandement.
THis is Ʋprightneſſe: Contentedneſſe, is to reſt fully ſatisfied with that which God beſtoweth; reioycing in anothers good, as in our owne: which is the top and perfection of LoueLove.
CHAP. XVI.
Of the Couenant of Workes.
WIth the Creatures, who are thus to doe his Will, it hath pleaſed GOD to make a Couenant, which is called the Couenant of Workes: A Couenant of Life, to the Doers; of Death, vntounto Tranſgreſſors: Both more, or leſſe, as the Righteouſneſſe or Sinne aboundeth.
Life, is a continuall Progreſſe in Holineſſe and Happineſſe.
Death, is a Sinnefull and Curſed Eſtate.
Sinnefull, in Darkeneſſe, and a totall corruption of the whole ſtrength of Nature, vntounto all Vnrighteouſneſſe.
Curſed, in the Wrath of God, and all the euill that commeth of it, contrary to the former, Coniunction and Communion with him.
CHAP. XVII.
Of the Fall of Angels.
THis Couenant, both Angels and Men (in our firſt Parents, Adam and Eue) kept for a time: but left vntounto themſelues, they quickly fell away.
Firſt, of the Angels, ſome onelyonly fell; but a great multitude. One (the Scripture nameth him Satan, or the Deuill) the chiefe Ring-leader of the reſt.
The Curſe vponupon them, is the fulneſſe of Gods Wrath; which falling vponupon a bare Creature, not able to beare the brunt of it, cruſheth him downe into Hell for euer. And this eſtate is called Damnation, drawing with it the full height and top of all Iniquitie, hatred of God, obſtiuate Vnrepentance, finall Deſperation, and ſuch like. Notwithſtanding, it pleaſeth God many times to ſend them ſome releaſe out of that Dungeon, ſuffering them to dwell in the Ayre, and to roame thorow out the World, that ſo they may be Inſtruments to worke his pleaſure here among vsus. All this, till a Day appointed, which we call the Latter Day, when they ſhall receiue their laſt Doome, of an euerlaſting and more dreadfull Damnation, with Execution accordingly.
The Angels that fell not, are ſupernaturally vpholden from all danger of falling.
CHAP. XVIII.
Of the Fall of Man.
AFter the Fall of Angels, by Satans Temptation of Eue, and through her of Adam, they, and in them, all Mankind did fall.
The puniſhment vntounto them (by the great patience and long ſufferance of God, and in his ſingular MercieMercy, to make a way for the Redemption of Mankind) is ſo qualified that the vttermoſt and moſt extreme furie of it, is put off till the Latter Day. Whereupon grow two Degrees of this ſinfull and curſed eſtate; for either it is in part, onelyonly during this Life; or in the fulneſſe of it, after Death.
In part onelyonly as Sinfulneſſe, not in the higheſt pitch. Touching their Curſed eſtate: firſt, the Wrath of God vponupon them ſo farre, that all things, not Bleſſings onelyonly, but his very Graces, turne to their Ruine: Secondly, ſeparation from his Preſence: Thirdly, loſſe of our former Soueraigntie, and conſequently, of our Power; inſomuch, as both the Creatures are become our enemies, and we ſlaues to Satan: Fourthly, all kinde of Calamities, Ignorance, Shame, Infirmitie, Sickneſſe, and in the end, Death, which is the ſeparation of Soule and Body.
Yet in all this, ſome Reliques of former D…gnitie doe remaine, namely, in the Minde, common Principles of Good and Euill (ſparkes of that light of Nature) and ſome Seedes of Conſcience, which notwithſtanding are wholly ſinfull, and doe but ſerue partly to keepe Men from breaking forth, without all ſhame or regard of honeſtie, partly to make them vnexcuſable: In the Body, a kind of Maieſtie; in the whole Man, a certaine Soueraigntie, that keepeth in awe the brute Creatures.
The Creature here (through the Fall of Man) receineth an impaire of his firſt perfection.
So much of that which is in part.
The fulneſſe of the Curſe after Death, is Damnation with the Deuill and his Angels: In Soule preſently, till the Latter Day; at what time, God for that purpoſe rayſing vp their Bodies, the whole Man ſhall receiue the like Doome and Execution accordingly.
A miſerable Change to ſuch Men as then are liuing, ſhall be inſtead of a Death, and riſing from it.
The Creature is then alſo ſubiect to an vtter abolition.