A Stock of Divine Knowledge, Title page – Table of contents
A STOCK OF DIVINE KNOVVLEDGE.
Being a lively deſcription of the Divine Nature.
OR, The Divine Eſſence, Attributes, and Trinity particularly explaned and profitably applied. The firſt, ſhewing us what God is: the ſecond, what we ought to be.
By the late learned and laborious Preacher, and worthy inſtrument of Gods glory, RICHARD STOCK, Sometimes Rector of Alhallowes Breadſtreet in London.
This is life Eternall to know thee, and Ieſus Chriſt, whom thou haſt ſent.
John 17.3.
LONDON, Printed by T. H. for Philip Nevil, and are to be ſold at his ſhop in Ivie Lane, at the ſigne of the Gun. 1641.
TO THE WORTHILY HONORED, THE RELIGIOVS and vertuous Lady, the Lady ANNE YELVERTON, Wife to the right Worſhipfull, Sir CHRISTOPHER YELVERTON of Eaſton Maudet, in the County of Northampton, Knight, Grace and Peace.
THE whole counſell of God concerning mans ſalvation, is compriſed by the Apoſtle in theſe two,(a)Acts 20.21 cúm 27. Repentance towards God, and Faith towards our Lord Ieſus Chriſt. The whole duty of man is contained in Davids charge to Solomon his ſon,(b)1 Chron. 28.9. Know thou the God of thy Fathers, and ſerve him with a perfect heart and a willing minde. The whole matter of condemnation is(c)2 Theſſ. 1.8. Ignorance of God, and diſobedience to the Goſpell of our Lord Ieſus Chriſt. This laſt is the naturall condition of all mankinde,(d)Titus 3.3. wee were fooliſh and diſobedient, deceived, ſerving divers luſts, &c. He that thinkes himſelfe the wiſeſt, is(e)Job. 11.12 Acuti ad vana hebetes ad aeterua. Amb. hex. l. 5. borne like the wilde Aſſe colt (it may bee quick-ſighted in vain and earthly things) in matters ſpirituall,(f)1 Cor. 2.14. neither receiving the things of God, nor able to know them, in this point worſe then the Divels(g)James 2.19. for they beleeve and tremble) and like the ſenſeleſſe ſtones, or(h)Pſal. 49.20. foreign. Clem. Alex. adm. ad gen. the beaſts that periſh. Every man is a childe of diſobedience, a ſervant to divers luſts, ſtuffed with rebellion againſt God, in this point(i)Joh. 8.44. like the Divels, and worſe then the ſenſeleſſe creatures; of which the Pſalmiſt,(k)Pſal. 119 91 Non intelligere belluinū eſt, intellecta non agere, ultra belluina immanitatis rabiem eſſe videtur. Hil. de Trinit. l. 1. They are all thy ſervants; Therefore the Apoſtle pronounceth univerſally concerning all, that they are children of wrath by nature.(l)Epheſ. 2 3. foreign. Clem. ubi ſupra. We (the Apoſtles and beleevers) were children of wrath by nature, as well as others, no leſſe then Pagans and unbeleevers.
The freeing of men from this eſtate, is the work of the Spirit, the Spirit of(m)Eph. 1.17. wiſedome and revelation; of wiſedome to(n)1 Cor. 10.11.12. ſearch the deep things of God; of revelation to diſcover them: the ſpirit(o)Joh. 16.13. of truth to lead into all truth; the ſpirit of holineſſe(p)1 Theſſ. 5.23. foreign. Chryſ. in Joh. hom. 1. to ſanctifie throughout the whole ſoule, the whole ſpirit and body. It is the end of the Scriptures, they were written(q)Pſal. 19.7. to give wiſedome to the ſimple, and to convert the ſoule: It is the end of the Miniſtery, which was ordained by Chriſt(r)Epheſ. 4.10. for the collection and edification of the Church,(ſ)Act. 26.18. foreign. Baſil. hexa. hom. 1. & in Pſal. 1. in initio. to turne men from darkneſſe to light, and from Satan to the living God.
Contrariwiſe, to hold men in the eſtate of Darkneſſe, and to drowne them in perdition and deſtruction, through either ignorance or diſobedience, or both, is the whole buſineſſe and employment of the Divill, the Prince of darkneſſe: he alwayes compaſſeth the earth(t)1 Pet. 5.8. like a roaring Lion, ſeeking whom he may devoure.
Madam, it is a wofull ſpectable to behold, how exceedingly this Prince of darkneſſe prevailes; how many eyes the(u)2 Cor. 4.3, 4 God of this world hath blinded, that the glorious light of the Goſpell cannot ſhine unto them; how many(w)Gal. 3.1. fooles he hath bewitched, that they ſhould not obey the truth; how many have(x)Pſal. 36.3. left off both to underſtand and to do good; moſt men live(y)Epheſ. 2.12. without God in the world; Some like naturall bruit beaſts,(z)Jer. 2.8. foreign. Chryſoſt. in Mat. Hom. 2. neither knowing him, nor asking nor inquiring after him. Others (worſe then theſe)(a)Job. 21.14. rejecting knowledge, and ſaying unto God, Depart from us, wee deſire not the knowledge of thy wayes, ſhutting their eyes againſt the light, ſtopping their eares againſt the word, and deſpiſing the meanes of knowledge; many miſs-led by ſeduced,foreign ad Smyrnen. foreign. Baſil. foreign. Naz. orat. 1. or willingly ſeducing guides (beaſts in the ſhape of men, as Ignatius tearmes them) when they thinke they know God, are farther from, and harder to bee taught true knowledge, then they that know nothing at all; Many ſay(b)Tit. 1.6. Ignat. ad Magneſios. foreign. Clem. Alexan. they know God, and by their workes deny him, being corrupt and abominable, divorcing (what God requires ſhould bee joyned together) obedience from knowledge, adulterate and falſe money, that have the impreaſe of God in their underſtandings, and the image of the Divel in their hearts; like Toads that have a pretious ſtone in their beads, and in their whole bodies nothing but poyſon.
The ſerious and ſad conſideration of the imminent danger, and infinite multitude of thoſe that know not God, or diſobey him, being known, ſhould excite in all that tender the everlaſting welfare of their immortall ſoules, a more then ordinary ſolicitude of joyning theſe two together, Repentance to their Faith, Obedience to their Knowledge; which if ſeene in one (like Caſtor and Pollux appearing at once) doe promiſe a proſperous navigation; if they bee ſeparated each from other, they menace a ſhip-wracke. They that know God and diſobey him, are like the Gentiles,(c)Rom. 1.28. who when they knew him, did not worſhip him as God, but captivated the truth under unrighteouſneſſe. They that thinke to ſerve him, and know him not, are liable to the Samaritans condemnation,(d)Joh. 4.22. Yee worſhip yee know not what: and equally guilty with the ſuperſtitious Athenians(e)Acts 17.23 who erected an altar to the unknowne God. Both theſe miſſe ſalvation, the one for want of knowledge, the other for want of obedience: both theſe fall into the pit; the one blind-fold and not ſeeing it, the other ſeeing it, and deſperately leaping into it.
If wee deſire to attaine ſalvation,foreign. In Gen. hom. 13. and eſcape hell (ſaith Chryſoſtome) we muſt bee adorned both with the knowledge of the orthodox faith, and the integrity of a holy life. Happy is hee that findeth wiſedome(f)Prov. 3.13. ſaith Solomon, and(g)Job 28.2 S. Iob deſcribeth that wiſedome: The feare of the Lord that is wiſedome, and to depart from evill, is underſtanding. Bleſſed are your eyes, for they ſee,(h)Mat. 13.16. ſaith our Saviour Chriſt, and yet not unleſſe yee ſee to do.(i)Joh. 13.17. If yee know theſe things, happy are yee if yee do them.
Theſe graces muſt be joyned together, becauſe ſevered they bee not graces. The grace of knowledge conſiſts not in the naked and perfunctorie theorie and apprehenſion of divine truths, but in conformity to them. A man knowes no more truly, then hee puts in practiſe.(k)1 Joh. 2.4. Cognoſcere non in ſolâ, & perfunctoriâ ſcientiâ eſt, ſed in eorum operatione quae oporteat fieri. Amb. de Parad. c 6. Non eſt vera ſcientia boni, niſi ad hoc comprehendatur ut agatur. Proſp. Nihil eſtaliud ſcientia noſtra quam culpa, qui ad hoc tantum modo leg emnovimus, ut majore offenſione peccemus. Salv. Hee that ſaith, I know God, and keepeth not his commandements, is a lyer, and the truth is not in him; if a man know God, and diſobey him, his knowledge is his fault. Obedience without knowledge, is not obedience, but will-worſhip and ſuperſtition; as faith without workes is a dead faith: ſo workes without faith, are dead workes; the prayers of ignorant perſons,foreign. Chryſoſt. in Gen. hom. 2. in their owne conceits good prayers, are not good, becauſe the ſacrifice of(l)Eceleſ. 5. fools; their meanings, which they call good, are not good(m)Pro. 19. without knowledge the heart is not good, &c Light is in the ſecond (as in the firſt creation) the firſt worke.(n)2 Pet. 1.3. All things that appertain to life and godlineſſe, are given us through knowledge: therefore without knowledge there cannot bee either life or godlineſſe, or any thing that belongs to them.
The image of God (in which wee were at firſt created, unto which we muſt bee renewed) conſiſts chiefly in knowledge and holineſſe, not in one of theſe, but in both. The glorious Angels (who are propoſed to us as patternes) are underſtandingly obedient;(o)Pſal. 103.20 they do his commandements, hearkening to the voice of his word: If wee know God and ſerve him we are like the Angels,foreign. Ignat. ad Epheſ. like our patternes, perfect pleaſing to God: if either of theſe bee wanting, the danger is great, the blinde and the lame equally an abhomination.
God hath given to man an underſtanding and a will, an eye to ſee, and a band to execute; and having given both,foreign. Chryſoſt. in Mat. hom. 2. he requires both, one of theſe parts will not ſerve his turne: Hee hath given us a minde to know him,(p)1 Joh. 5.20. ſaith the Apoſtle: Hee hath made us to underſtand more then the beaſts, ſaith Elthu in(q)Job. 35.11. Iob, that wee might know him, which the beaſts cannot doe; It is an injury to God,Non ſufficit Deo intellectus niſi fiat in amore ejus voluntas, imo nec haec duo ſufficiunt niſi & memoria, &c. Amb. de dign. hum. c. 2. and a debaſing of our underſtanding, to lay out thoſe intellectuals which God hath beſtowed on us for himſelfe, on earthly and other things, and to yeeld him a bruitiſh (becauſe a blinde) obedience: He hath given us will and affections, and a body to love him, to feare him, to delight in him, to ſerve him, &c. It is no leſſe injury and unthankefulneſſe to God, to withdraw theſe from him,foreign. In Joh. hom. 6. and beſtow them on our luſts, on ſinne, on Satan, on the world, on the creatures, on vaine things, by which, for which they were not made. I conclude, with Chryſoſtome, Let us give all diligence that wee may obtaine a cleare underſtanding of the true faith, and adde unto that a holy life, and a ſhining converſation.
Amongst all thoſe poynts which are objected to our knowledge, there is none more generally neceſſary and uſefull, then this of God and Chriſt, of God in Chriſt: This is the firſt principle and foundation of faith and obedience:(r)Heb. 11.6. Hee that commeth unto God, muſt beleeve that he is, and that hee is a rewarder of them that diligently ſeeke him, ſaith the Apoſtle: without this knowledge no grace can bee obtained, no ſalvation can be hoped for: upon this depends faith: (for(s)Pſal. 9.10. they onelyonly that know his Name will truſt in him: that which ignorant perſons miſtakingly call faith, is mere preſumption) and patience (for(t)Heb. 10.32. they only that are illuminated, can endure the fight of great afflictions, others may be ſenſeleſſe, bruitiſh, ſtupid, theſe only truly patient:) and all obedience (for(u)Pſal. 119.34. they onelyonly can keep the commandements, to whom he hath given underſtanding, others as they deſire not the knowledge of his wayes, ſo they ſay in their hearts(w)Job. 21.14.15. What is the Almighty that we ſhould ſerve him? And what profit ſhould we have if we pray unto him? or as(x)Exod. 5.3. Pharaoh, who is the Lord that I ſhould obey his voyce?) upon the knowledge of God in Christ dependeth intereſt in mercy, and ſalvation;(y)Pſal. 36.10. God will draw forth his loving kindneſſe to them that know him; they that know him not, are as farre(z)Oſe 27.11. from finding favour as from knowledge, God hath bound it with an oath,(a)Pſal. 95.10.11. That the people that have not knowne his wayes, ſhall not enter into his reſt. Notable is that ſpeech of holy Ignatius: foreign. Ep. ad Smyrnen.If a man believe not that Chriſt is incarnate, if hee confeſſe not his croſſe, his paſsion, his bloud which he powred forth for the ſalvation of the world, (and this be cannot doe without knowledge) he cannot obtaine everlaſting life; though a King, though a Prieſt, though a Ruler, though a private perſon, though a Maſter, though a ſervant, though a man, though a woman; let him that receiveth, receive it, let him that heareth, heare it. The ground of this ſpeech is that of our Saviour Chriſt.(b)1 Joh. 17.3. foreign. Chryſ. in Joh. This is life eternall, to know thee the onelyonly true God, and him whom thou haſt ſent Ieſus Chriſt: becauſe this knowledge of God is thus uſefull, and of this abſolute neceſsity to ſalvation. It ought to be the buſineſſe and maine ſtudy of every one that deſires grace, or glory, to ſearch after him, and that he may finde him, to ſearch after him firſt, where he may bee found, and ſecondly, as he will be ſought.
Firſt, God may be found in his word, there is no point in which nature is more blinde, from which it is more averſe, then this of God, and Chriſt; God is great, and we know him not ſaith Elihu, this Well is deep, and we have nothing of our owne to draw with. There are manifeſt impreſsions of God ſtamped upon the creature: The inviſible thinges of him from the creation of the world are clearely ſeene, being underſtood by the thinges that are made, even his eternall power, and Godhead; Not onelyonly the Heavens, and the firmament, his glorious, and magnificent workemanſhip, declare his glory, but the beaſts, the foules, the earth, the fiſhes, the leaſt, the moſt contemptible of his creatures, ſhew forth his handy worke, yet the wiſeſt of men by theſe know not God, by theſe (which is worſe) were taken off from God, from ſeekeing him, from ſerving him, from ſeeking him while they imployed their underſtandings wholly in the ſearch of the ſecrets of nature, and ſpared no time to enquire after the God of nature, from ſerving him, whileſt they doted upon, and deified the creature, worſhipping the Sunne, the Moone, the Hoaſt of heaven; nay, foure footed beaſts, & creeping things, and plants, and hearbs in ſtead of God But after that in the wiſedome of God the world by wiſedome knew not God,foreign. Athan. cont. Gentes, foreign. Clem. Alex. ad gentes adm. Quae Deus occulta eum voluit non ſunt ſcrutanda, quae autem manifeſta fecit non ſunt neganda ne in illis illicitè curioſi in iſtis damnabiliter inveniamur ingrati. Proſp. de vocat. gentes. it pleaſed God by the fooliſhneſſe of preaching, to ſave them that beleeve; It hath pleaſed God to diſcover himſelfe (ſo far forth as we are able, and it is needfull to ſalvation to know him) in his holy word: in this God may be found, in this God must be ſought. This is that light in which, & by which we may behold & gaze upon God; within this we muſt contain our inquiry after him, that we wax not vaine in our empty ſpeculations, and bee precipitated into errours: as farre as this we muſt extend our inquiry after him, leſt wee bee found guilty of wilfull ignorance, and convict of Atheiſme. He that deſires to finde God, muſt to the Law and to the Teſtimonies, muſt ſearch the Scriptures, they teſtifie of him; As the ſunne diſcovers himſelfe by his owne beames, and the fire by his owne light; ſo God reveales himſelfe by his owne word; a light more bright then the ſunne in his glory, diſcovering God, and opening our blinde eies that we may ſee him.
Secondly, he muſt ſeeke him as he will bee ſought, and that in theſe particulers; Firſt, with diligence of endeavour, conſiſting in the dailineſſe and ſerious earneſtneſſe of inquiry; this myſtery is great, mans capacity is ſlow, it is conſtant labour that muſt raiſe up ſlow capacities, to great myſteries: Ioſhua had a charge to meditate in the booke of the law day, and night;foreign. Chryſ. in Joh. hom. 53. the Bereans had a commendation for doing it, and the Eunuch a reward, and we a promiſe if we doe it. If thou incline thine eare to wiſedome, and apply thy heart to underſtanding, if thou crieſt after knowledge, and lifteſt up thy voice for underſtanding, if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures, then ſhalt thou underſtand the feare of the Lord, and find the knowledge of God. This is that which our Saviour requires in his command.foreign. Athan. hom. 2. Search the Scriptures; for what is it to ſearch but carefully and diligently to inquire out ſomething that is hidden, the daily, and ſerious reading, and meditation of the w rd, make the language of the holy Ghoſt familiar to us, and the eye of the ſoule quicke ſighted.
Secondly,Qui vindemiam colligit vaſa prius mundare conſuevit quibus vinum. infunditur—Emunda oculos mentis—ne qua feſtuca peccati ac em tui perſtringat ingenii, Ambr. Hex. lib. 4. foreign. Clem. Alex. Chryſ. in Joh hom. 1. with a waſhed and a pure conſcience; this is the Apoſtle Saint Iames his councell. Lay aſide all filthineſſe and ſuperfluity of naughtineſſe; with him agrees S. Peter. Lay aſide all malice, and all guile, &c. as new borne babes deſire the ſincere milke of the Word: No man will powre pretious liquors into uncleane veſſels, nor new wine into old bottles: God will not infuſe ſaving knowledge into ſenſuall hearts, but the ſecret of the Lord is with them that feare him, and he will teach them his covenant; they that deſire to ſee God, and know him as he is, muſt prepare themſelves with preparations befitting God, for an unſanctified eye cannot ſee him as hee ſhould be ſeen, nor know him as he ſhould be knowne.
Thirdly, with a teachable, and a tractable heart, ready to entertaine that light which ſhineth into it, and imbrace and ſubmit unto that truth which God reveales concerning himſelfe,foreign. Baſil in Pſal. 115. without conſulting with fleſh and blood: This is a neceſſary condition; fooliſh man that cannot perfectly comprehend the nature of the ſmalleſt, of the baſeſt creature, is too ready to meaſure God by his bruitiſh underſtanding: there is a generation that make reaſon (which they tear me right) the judge of faith, and boggle at,Concedamus cognitionē ſui Deo, dictiſque ejus p…â veneratione famulemur: Idoneus enim ſibi teſtis eſt, qui niſi per ſe cognitus non eſt. Hil. de Trin. lib. 1. or plainely deny thoſe myſteries which reaſon cannot reach to, and others that profeſſe not ſo much to the world, ſecretly harbour the ſame principle in their hearts, & manifeſt it in their diſputes: they that wil know God, muſt lay aſide carnall reaſonings, and bring with them faith to beleeve what God hath revealed concerning himſelf, though they apprehend it not. God knowes himſelf beſt, and is a ſufficient witneſſe to himſelf, no words can deſcribe him,Hoc mirabilis magis Dei virtus eſt quod intelligi ab homine magnitudo juſtitiae non poteſt ut quantum ad imbecillitatem humanam pertinet pene injuſtitie eſpeciem magnitudo juſtitiae habere videatur. no minde can conceive him as be is, if they could he ſhould not be infinite, & ſo not God. In this (ſaith Salvian) is the excellencie of God more admirable, becauſe man cannot underſtand his juſtice, (ſay the ſame of all his attributes, man cannot underſtand his wiſedome, power, mercy, &c.) but the greatneſſe of his juſtice ſeemes to man to be in a manner injuſtice;foreign. Chryſ. in Heb. hom. 2. foreign. Juſt. Martyr cum Tryphone. It ſhould bee ſufficient to perſwade us to beleeve, that God hath ſaid it: it is one part of that glory which we muſt yeeld to God, and comfort that we muſt affoord to our ſelves, to acknowledge that wee ſerve ſuch a God as infinitely exceeds all that wee can ſpeak or thinke.
Fourthly, with prayerfull hearts; The ſame ſpirit by whom the Scriptures were inſpired, is the expoſiter of the Scriptures: There is a veile over every mans heart naturally, when hee reads the word; where this Spirit is, the veile is done away, no man can ſee the things of God, but hee to whom God reveales them, and bee reveales them to them that ask him. But of this in the Treatiſe.
Laſtly, he muſt make uſe of the Miniſters of God, of their lippes and labour: The Prieſts lippes ſhould preſerve knowledge, and they ſhould enquire the Law at his mouth. The Eunuch read the word, but underſtood it not, God ſent Philip to inſtruct him: Cornelius faſted and prayed, but underſtood not; the Angell warnes him to ſend for Peter, and heare words of him. This was done for our inſtruction, to teach us to make uſe of thoſe Paſtors which God raiſeth up according to his owne heart, to teach us in wiſedome and underſtanding.
Madam, it is the ſcope of this Treatiſe to reveal God, and ſhew what uſe ſhould be made of this knowledge. It was pēned by an able miniſter of the Goſpel, in his time a burning & ſhining light, eminent above others for his learning and for his labours. Divers other books of this ſubject have out run this into the world (as Ahimaz did Cuſhi) I doubt not but this that comes after them, will deliver the meſſage as fully as any that went before it: the Author in it hath clearly opened dark points, hath brought downe high points to low capacities, hath unfolded intricate queſtions, cut in ſunder the ſinewes of many hereſies made profitable applications of all points herein diſcuſſed: I confeſſe it comes not forth ſo gorgeouſly attired as ſome others; it is an orphane, the wombe that bred it had not ſtrength to bring it forth: it wants the enticing words of mans wiſedome, the Apoſtle wated them, & gloried in it,foreign. In Joh. hom. 1. he was rude in ſpeech but not in knowledge, he did diſcover (as Chryſoſtome ſaid of Saint Iohn) the naked truth with a naked head, he was a preacher and not an Orator,Devita contemplat. lib. 1 cap. 23.24. he perſwaded God, and not man, and therefore did (what Proſper counſels all Preachers to do) lay aſide Rhetoricall paintings much fitter to obſcure plaine matters, then illuſtrate dark ones;Non tam otioſorum auribus pl…ceant, quam aegrotorum mentibus proſunt. Salvi. it is their duty not to rub itching ears with froathy eloquence, but to cure ſicke hearts with ſound doctrine. This was the purpoſe of the Author in this treatiſe, which how farre bee hath attained, I leave it to others to judge: the nurſe is many times as fond of the infant ſhe ſuckles, as is the mother that brought it into the world: my judgement therefore may be partiall.
Madam, this booke as it is, I preſent to your Ladiſhip, it is not any perſonall ingagement hath inforced me to it, (though Iowe you my ſelfe) but your goodneſſe which I acknowledge and deſire to helpe.foreign. Juſt. Martyr cum Triphone. Madam, it is a certain truth, that God hath beſtowed on women as well as men, a reaſonable ſoule, and hath given to them a capacity of performing all workes commendable and vertuous: hee implanted in them his own image; this they have loſt (the woman was firſt in the tranſgreſsion) & are in as a wofull a condition naturally as man, and muſt be ſaved out of it by the ſame means, and in the ſame method a man is ſaved, by repentance towards God, and faith towards Chriſt, the joyning of knowledge and obedience concernes them.foreign. Chryſ. in Joh. Madam, I have heard your Ladiſhip plead for theſe things, and know in part your pains and your progreſſe in them: I know a book of this ſubject will not be unacceptable, will not bee neglected by your Ladiſhip. Miniſters (like husbandmen) ſow their ſeed with moſt readineſſe where they expect the greateſt increaſe. Madam, your growth and increaſe in thoſe graces which are already eminent in your Ladiſhip, is the thing I deſire, and this book, with Gods bleſsing on it, may procure. The prayer of the Apoſtle for the Coloſsians, ſhall bee mine for your Ladiſhip, that you may bee filled with the knowledge of Gods will in all wiſedome and ſpirituall underſtanding, that you might walke worthy of the Lord unto all well-pleaſing, being fruitfull in every good work, and increaſing in the knowledge of God.
Your Ladiſhips to be commanded in Chriſt, JAMES CRANFORD.
The Table of the Contents of the Chapters, Titles, and Texts, hanled in this booke.
Chap. 1.
Its mans wiſdome to know the true God Pag. 1
Text. Jer. 9.23.24. Thus ſaith the Lord, let not the wiſe man glory in his wiſdome &c. But let him that glorieth, glory in this, that he underſtandeth and knoweth me &c.
Chap. 2.
How to know the true God. Pag. 7.
Pſal. 147.19.20. He ſheweth his word unto Iacob: his Satutes and his Iudgements unto Iſrael, &c.
Chap. 3.
Why God is to be ſought in his word &c. Pag. 18.
John 5.39. Search the Scriptures, for in them ye thinke to have eternall life: and they are they, which teſtifie of me.
Chap. 4.
The Scriptures were written by divine inſpiration. Pag. 29.
2 Tim. 3.16. All Scriptures are given by divine inſpiration of God.
Chap. 5.
Of the authority, and ſufficiency of the Scriptures. Pag. 39.
Text. 2 Tim. 3.16.17. All Scriptures &c. And are profitable for doctrine, for reproofe, for correction, &c.
Chap. 6.
Of God. Pag. 50.
Heb. 11.6. He that commeth unto God muſt beleeve that God is, and that he is a rewarder &c.
Chap. 7.
Of God and his Eſſence. Pag. 60.
Exod. 3.14. And God ſaid to Moſes, I am that I am.
Chap. 8.
That God is a ſpirit moſt perfect. Pag. 71.
John 4.24. God is a ſpirit, and they that worſhip him muſt &c.
Chap. 9.
Of the Simplicity and Eternity of God Pag. 84.
Exod. 34.6. The Lord, the Lord, ſtrong, mercifull, and gracious, &c.
Chap. 10.
Of the Immutability and Infiniteneſſe of God. Pag. 96.
1 Tim. 6.16. Who only hath immortality dwelling in lights.
Chap. 11.
Of the life and wiſdom of God Pag. 108.
1 Tim. 1.17. To the inviſible and onelyonly wiſe God &c.
Chap. 12.
Of the will of God. Pag. 121.
Eſay 46.10. My counſell ſhall ſtand, and I will do all my pleaſure.
Chap. 13.
Of the Truth of God. Pag. 133
Deut. 32.4. Thou art a God of Truth.
Chap. 14.
Of the goodneſſe of God. Pag. 143.
Text. Pſal. 34.8. Taſte and ſee how gracious the Lord is.
Chap. 15.
Of the Love of God. Pag. 155.
1 John 4.8. God is Love.
Chap. 16.
Of the Grace of God. Pag. 170.
Ephe. 2.8. For by grace are we ſaved &c.
Chap. 17.
Of the Mercy of God. Pag. 188.
Pſal. 147.8.9. The Lord is gracious, full of compaſsion, ſlow to anger, and of great mercy. &c.
Chap. 18.
Of the Iuſtice of God Pag. 199.
Deut. 32.4. He is a righteous Lord, and all his waies are judgement.
Chap. 19.
Of the Anger of God. Pag. 212.
Jer. 64.5. Behold thou art wrath, for we have ſinned.
Chap. 20.
Of the Hatred of God. Pag. 224.
Pſal. 5.5. Thou hateſt all the workers of iniquity.
Chap. 21.
Of the Authority of God. Pag. 236.
Pſal. 22.28. For the Kingdome is the Lords and he is the governour amongſt the Nations.
Chap. 22.
Of the Power of God. Pag. 246.
Job 9.19. If I ſpeake of ſtrength, loe he is ſtrong.
Chap 23.
Of the Perſons in the Trinity. Pag. 256.
John 5.7. There are three which beare record in heaven: the &c.
Chap. 24. ibid.
Chap. 25.
Of God the Father. Pag. 268.
Text. Heb. 1.5. Thou art my Son this day &c.
Chap. 26.
Of God the Sonne. Pag. 279.
Heb. 1.5. Thou art my Son this day have I begotten thee &c.
Chap. 27.
Of God the holy Ghoſt. Pag. 291.
John 15.26. The ſpirit of truth which proceedeth from the Father, he ſhall &c.