A Body of Divinity, Part 1 (3 of 10)

A Body of Divinity · Part 1 (3 of 10)

p. 65After what manner doth the Scripture expresse the love of God?

In the Scriptures God doth compare himselfe to a father and to a mother loving their children, to a hen gathering her chickens together under her wings, to a good shepherd seeking up his sheep, and to divers other things.

And wherefore serve these comparisons?

They are for our profit two wayes. First, to shew us that Gods love towards us is most vehement and sincere. Secondly, to make us bold in coming to him, and calling upon him; so for this love Christ Jesus calleth us by all the names of love, as his servants, his kinsmen, his friends, his spouse, his brethren; and by many names moe: to shew, that he loveth us with all loves, the fathers love, the mothers love, the masters love, the husbands love, the brothers love, &c. and if all loves were put together, yet his love exceedeth them all, for all could not doe so much for us, as he alone hath done.

If love doth not signifie any affection or passion in God, as it doth in us, what then doth it signifie?

In God it signifieth three things most perfect; first, the eternall good will of God towards some body; for the love of God, (supposed towards the Elect) is his everlasting good will, or his purpose and determination to shew them mercy, to doe them good, and to save them; as in Rom. 9. 11. 13. Secondly, the effects themselves of his love or good will, whether they be temporall, concerning this life, or eternall, concerning the life to come; as in the 1 John 3. 1. Thirdly, the pleasure and delight which he taketh in that which he loveth, and so it is taken in Psal. 45. 7. 23.

What things doth God love besides himselfe?

Besides himselfe God loveth all things else, whatsoever he made, but he loveth not sinne and iniquity, for he never made it, as Saint John saith, 1 John 2. 16. Again he loveth his Son being manifested in the flesh, and he loveth his chosen children for his Sons sake, with whom he is well pleased; Mat. 3. last verse.

Obj. 1. The Scripture saith that God doth hate all that work iniquity, how then can God both hate and love one and the same man?

In every wicked man we must consider two things: First, His nature; Secondly, his sinne. His nature is the work of God, and that he p. 66loveth, but his iniquity is not of God, and that he hateth.

Obj. 2. God doth afflict his children, therefore he doth not love them.

Whom he loveth he correcteth, and therefore he correcteth them because he loveth them, even as a gold-smith tryeth his gold in the fire, because he loveth it.

Whether doth God love all alike or no?

No, he preferreth mankind before all his other creatures, for which cause God is called Philanthropos, that is, a lover of men; and this appeareth by three effects of his love.

First, he made him according to his own Image, that is, in righteousnesse and true holinesse. Gen. 1. 26. Eph. 4. 24.

Secondly, he made him Lord over all his creatures, Psal. 8. 5, 6.

Thirdly, he gave his own Son to death for his ransom.

Doth God love all men alike?

No, for he loveth his Elect better then the Reprobate; for the Elect he calleth effectually by his Spirit in their hearts, when he calleth others but by the outward voyce of the Gospell, &c.

Again, amongst the Elect themselves, some are actually wicked, and not yet reconciled nor called, as was Paul before his conversion; but the rest are called and already made holy by Faith in Christ, as Paul was after his conversion; and of these, he loveth the latter sort with a greater measure of love then the former; as the Scripture testifieth in Prov. 8. 17.

What manner of love doth God beare to his elect?

It hath three adjuncts or properties; First, it is free without desert.

Secondly, it is great without comparison.

Thirdly, it is constant without any end.

How is the love of God said to be free?

It is free two wayes: first, because nothing caused God to love us, but his own goodnesse and grace, and therefore Saint John saith that his love was before ours, 1 John 4. 7.

Secondly, it is free, because God in loving us, did not regard any thing that belonged to his own commodity; for as David saith, he hath no need of our goods, but onelyonly to our owne salvation he loved us, Psal. 162.

Wherein doth the greatnesse of Gods love appear to his Elect?

It appeareth two wayes: First, by the meanes which God useth to save us by, that is, the death of his Son, and so John setteth forth his love, 1 John 3. 16. when he saith, foreign, that is, as if he should say, so vehemently, so ardently, so earnestly, so wonderfully did he love us, that for our salvation he spared not his own only begotten Son, but gave him to the death of the Crosse for our salvation.

What else doth set forth the greatnesse of Gods love towards us?

The consideration of our own selves, for he did not only give his only Son to death for us, but it was for us being his enemies; and this circumstance is used by the Apostle to expresse the same, Rom. 5. 7, 8.

Where find you it written that Gods love is constant and perpetuall?

That is manifestly shewed in these Scriptures following, Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is p. 67his essence and nature, and therefore is God called love in the Scriptures, 1 John 4. 8.

What use must we make of Gods love?

First,Uses of Gods love. it filleth our hearts with gladness, when we understand that our God is so loving, and love it self, and what is this but the beginning of eternall life, if eternall life consist in the true knowledge of God as our Saviour Christ saith, John 17. 3?

Secondly, out of the knowledge of this love, as out of a fountain springeth the love of God and our neighbour; for S. John saith, he that loveth not, knoweth not God, for God is love, 1 Joh. 4. 8.

Thirdly, when we consider that God loveth all his creatures which he made, it should teach us not to abuse any of the creatures to serve our lusts and beastly affections, for God will punish them which abuse his beloved, as he punished the rich glutton which abused the creatures of God, Luk. 16.

Fourthly, we are taught to love all the creatures, even the basest of all, seeing that God loveth them, and for the love he beareth to us, he made them, and we must (if we love them for Gods sake) use them sparingly, moderately, and equally or justly; to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves; to this end we are forbidden to kill the damme upon her nest, and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn, Deut. 25. 4. 1 Cor. 9. 9.

Fiftly, we are taught from hence to love mankind better then all other creatures, because God doth so; and therefore we must not spare any thing that we have that may make for the safety of his body, and the salvation of his soul. And for this cause we are commanded to love our enemies, and to do them good, because our good God doth so.

Sixtly, from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe, before other men, because Gods love is greater to his elect then to the reprobate, and this doth the Apostle teach us, Gal. 6. 10.

Seventhly, whereas Gods love is freely bestowed upon us, this teacheth us to be humble, and to attribute no part of our salvation to our selves, but only to the free love of God.

Eightly, from hence ariseth the certainty of our salvation; for if Gods love was so free & great when we were his enemies, much more will it be so and constant also to us being reconciled to God by Jesus Christ, Rom. 5. 10.

What is the mercy of God?Of the mercy of God.

It is his mind and will always most ready to succour him that is in misery; or an essentiall property in God, whereby he is meerly ready of himself to help his creatures in their miseries, Esa. 30. 18. Lam. 3. 22. Exod. 33. 19.

Why adde you this word meerly?

To put a difference between the mercy of God and the mercy that is in men, for their mercy is not without some passion, compassion, or fellow-feeling of the miseries of others, but the mercy of God is most perfect and effectuall, ready to help at all needs of himself.

p. 68But seeing mercy is grief and sorrow of mind conceived at anothers miseries, how can it be properly attributed to God in whom are no passions nor griefs?

Indeed in us mercy may be such a thing, but not in God; mercy was first in God, and from him was derived to us, and so he is called the Father of mercies, 2 Cor. 1. 3. and when it came to us, it was matched with many infirmities and passions, but it is improperly attributed to God from our selves as though it were first in us.

Declare then briefly what things of perfection are signified by this word [mercy] in God?

By the name of [mercy] two things are signified in God properly. First, the mind and will ready to help and succour. Secondly, the help it self, and succour or pity that is then shewed.

Where in the Scripture is mercy taken the first way?

Those places of Scripture are so to be understood wherein God doth call himself mercifull; and saith, that he is of much mercy; that is, he is of such a nature as is most ready to free us from our evils.

Where is it taken in the other sense for the effects of mercy?

In Rom. 9. 15. where it is said, God will have mercy on whom hee will have mercy; that is, he will call whom he will call; hee will justifie whom hee will; hee will pardon whom he will; and will deliver and save from all their miseries and evils whom he will; and these be the effects of Gods mercies. Again, in Exod. 20. 6. it is so taken.

From whence springeth this mercy of God?

The essence and beeing of God is most simple without any mixture or composition; and therefore in him there are not divers qualities and vertues as there be in us, whereof one dependeth upon another, or one differs from another, but for our capacity and understanding, the Scripture speaketh of God as though it were so, that so we may the better perceive what manner of God, and how good our God is.

Well then, seeing the Scriptures doe speak so for our understanding, let us hear whereof this mercy commeth.

The cause is not in us, but only in God himself, and mercy in God doth spring out of his free love towards us.

Why doe you say out of the free love of God? are there more loves in God then one?

There are two kinds of love in God: one is wherewith the Father loveth the Son, and the Son the Father, and which the holy Ghost beareth towards both the Father and the Son; and this love I call the naturall love of God, so that the one cannot but love the other; but the love wherewith he loveth us is voluntary, not being constrained thereunto, and therefore is called the free love of God, and thereof it commeth to passe that mercy is also wholly free, that is, without reward or hope of recompence, and excludeth all merit.

How prove you that the mercy of God ariseth out of his love?

That the love of God is the cause of his mercy, it is manifest in the Scriptures, 1 Tim. 1. 2. Paul saluteth Timothy in this order, Grace, mercy and peace from God the Father, and from the Lord Jesus p. 69Christ, to shew that that peace which the world cannot give, the mercy of God is the cause of it, and the cause of his mercy is his grace, and his grace is nothing else but his free favour and love towards us. The same order doth Paul observe in Titus 3. 4, 5. where he saith, when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse, which we had done, but according to his mercy he saved us. First, he sets down the goodnesse of God as the cause of his love. Secondly, his love as the cause of his mercy. And thirdly, his mercy as the cause of our salvation; and our salvation as the effect of all: and therefore there is nothing in us which may move the Lord to shew mercy upon us, but only because he is goodnesse it self by nature; and to this doth the Psalmist bear witnesse, Psal. 100. 5. saying, that the Lord is good, his mercy is everlasting, and his truth is from generation to generation.

Towards whom is the mercy of God extended or shewed?

For the opening of this point we are to consider that the mercy of God is twofold: First, generall; Secondly, speciall. God as a God doth shew mercy generally upon all his creatures being in misery, and chiefly to men, whether they be just or unjust, Psal. 140. & 147. and so doth succour them, either immediately by himself, or else mediately by creatures: as by Angels or Men, by the Heavens, by the Elements, and by other living creatures, and this generall mercy of God is not extended to the eternall salvation of all, but is only temporary and for a while. Of this read Luk. 6. 36.

What say you to the speciall mercy of God?

That I call the speciall mercy of God, which God as a most free God hath shewed to whom he would, and denyed to whom he would: and this pertaineth only to the elect, and those which fear him, Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation, and that most constantly, while he doth effectually call them unto himself, while he doth freely and truly pardon their sins, and justifie them in the bloud of the Lamb Jesus Christ; while he doth sanctifie them with his grace, and doth glorifie them in eternall life: and of this speciall mercy we may read in Eph. 2. 4, 5, 6.

How great is the mercy of God?

It is so great that it cannot be expressed nor conceived of us: and that is proved by these Scriptures following, Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10.

How long doth the mercy of God continue towards us?

Although the mercy of God be great and infinite in Christ, yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel, there is no place after death, but onelyonly while we live in this world, which is warranted by these places ensuing, Gal. 6. 10. Let us doe good whilest we have time; to shew, that a time will come when we shall not be able to doe good.

Apoc. 7. 17. Be faithfull unto the death, and I will give thee a Crown of life, to shew, that the time which is given unto death is a time of repentance, and of exercising of faith and of works, but after death there is no time but to receive either an immortall Crown if we p. 70have been faithfull, or everlasting shame if we have been unfaithfull: Besides these, see Apoc. 14. 13. Mark. 9. 45. Esa. ult. 24. Luk. 16. 24, 25, 26. Mat. 15. 11, 12. John 9. 4.

What uses may we make of Gods mercies?The uses of Gods Mercy.

First, it serveth to humble us; for the greater mercy is in God, the greater misery is in us.

Secondly, we must attribute our whole salvation unto his mercy.

Thirdly, we must flee to God in all our troubles with most sure confidence.

Fourthly, we must not abuse it to the liberty of the flesh to sin, although we might find mercy with God after death, for the mercy of God specially appertains to those that fear him, Psal. 103. 11.

Fiftly, the meditation of Gods mercies towards us should make us to

love God, Psa. 116. 1. Luk. 7. 47.

fear God, Psa. 130. 4.

praise God, Ps. 86. 12, 13. & 103. 2, 3, 4.

Sixtly, it must make us mercifull one to another, Luk. 6. 36. Matth. 18. 32, 33.

What is the justice of God?Of the Justice of God.

It is an essentiall property in God, whereby he is infinitely just in himself, of himself, for, from, by himself alone, and none other, Psalm. 11. 7.

What is the rule of this justice?

His own free will, and nothing else, for whatsoever he willeth is just, and because he willeth it, therefore it is just, not because it is just, therefore he willeth it, Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God.

Explain this more particularly?

I say, that God doth not always a thing because it is just, but therefore any thing is just, that is just, because God will have it so; and yet his will is joyned with his wisdome: as for example, Abraham did judge it a most just, and righteous thing to kill his innocent son, not by the law, for that did forbid him, but only because he did understand it was the speciall will of God, and he knew that the will of God was not only just, but also the rule of all righteousnesse.

That wee may the better understand this attribute, declare unto mee how many manner of wayes one may be just or righteous.

Three manner of ways; either by nature, or by grace, or by perfect obedience.

How many ways may one be just by nature?

Two ways: First, by himself, and of himself, in his own essence and beeing; thus we say, that in respect of this essentiall righteousnesse, there is none just but God onelyonly, as Christ saith, none is good but God only.

Secondly, derivatively by the benefit of another, to be either made righteous, or born just; and in respect of this naturall gift of righteousnesse we say, that in the beginning Adam was made just, because he was created just, and in his whole nature was righteous and good, but this righteousnesse was derived from God.

Whom doe you call just by grace?

p. 71All the elect which are redeemed by the death of Christ, and that in two respects.

First, because the righteousnesse of Christ is imputed unto them, & so by grace and favour in Christ their head they are just before God.

Secondly, because of grace and favour they are regenerated by the holy Ghost, by the vertue of whose inherent righteousnesse and holinesse they are made holy and just, and whatsoever they doe by it is accepted for just for Christs sake.

Whom doe you call just and righteous by yeelding perfect and willing obedience to God and his law?

No man in this world after the fall of Adam (Christ only excepted) ever was, or can be just after that manner.

What say you of Christ? how was he just?

Our Lord and Saviour Jesus Christ is most perfectly just and righteous every manner of way.

First, as he is God he is in his own essence, of himself, and by 1himself most just, even as the Father is eternall righteousnesse it self.

Secondly, as he was Man he was just by nature, because he was 2conceived without sinne, and so was borne just and righteous.

Thirdly, by vertue of his union with his divine nature, which is eternall 3righteousnesse it self, he is most just.

Fourthly, by receiving the gifts of the holy Ghost without measure 4he is most just, Psal. 45. 7.

Fiftly, he did most perfectly obey the law of God, and kept it most 5absolutely, therefore that way also he is most just and righteous.

What conclude you upon all this?

That forasmuch as God onelyonly is in his own essence and nature by himself, and of himself, eternall justice and righteousnesse, therefore this attribute of justice or righteousnesse doth most properly agree to God.

In how many things is God just?

In three things:

First, in his Will.

Secondly, in his Word.

Thirdly, in his Works.

What mean you when you say that God is just in his Will?

That whatsoever he willeth is just, his will (as hath been declared) being the rule of justice.

What mean you when you say that God is just in his Word?

That whatsoever he speaketh is just.

What are the parts of Gods Word?

Four: First, the History, which is all true.

Secondly, the Precepts and the Laws, which are perfect.

Thirdly, Promises and Threatnings, which are accomplished.

Fourthly, Hymnes and Songs, which are pure, and holy, and undefiled.

In what respect is God just in his Word?

First, he speaketh as he thinketh.

Secondly, he doth both as he speaketh and thinketh.

p. 72Thirdly, there is no part of his Word contrary to another.

Fourthly, he loveth those that speak the truth, and hateth those that are liers.

What are the Works of God?

1. His eternall decree whereby he hath most justly decreed all things, and the circumstances of all things from all eternity. 2. The just execution thereof in time.

What justice doth God shew herein?

Both his disposing and his rewarding justice.

What is Gods disposing justice?

That by which he as a most free Lord ordereth all things in his actions rightly, Psal. 145. 17.

In what actions doth that appear?

First, he hath most justly and perfectly created all things of nothing.

Secondly, he hath most wisely, justly, and righteously disposed all things being created.

What is Gods rewarding justice?

That whereby he rendreth to his creatures according to their works.

Wherein doth that appear?

First, he doth behold, and approve, and reward all good in whomsoever.

Secondly, he doth behold, detest, and punish all evill in whomsoever; to which justice both his anger and his hatred are to be referred.

What must we understand by anger in God?

Not any passion, perturbation, or trouble of the mind as it is in us, but this word Anger when it is attributed to God in the Scriptures signifieth three things.

1First, a most certain and just decree in God to punish and avenge such injuries as are offered to himself, and to his Church; and so it is understood, Joh. 3. 36. Rom. 1. 18.

2Secondly, the threatning these punishments and revenges, as in Psal. 6. 1. Hos. 11. 9. Jonah 2. 9.

3Thirdly, the punishments themselves, which God doth execute upon ungodly men, and these are the effects of his anger, or of his decree to punish them; so it is taken in Rom. 2. 5. Mat. 3. 7. Eph. 5. 6.

What use may we make of this Attribute?

First,The uses of Gods Justice. it teacheth us that anger of it self is not simply evill, but then it is good, when it is such as the Scripture attributeth to God, and commendeth to men; when it saith, Be angry and sin not, Eph. 4. 26.

Secondly, Gods anger seemeth to raise us up from security.

Thirdly, we must not be slothfull when we see the signs of Gods wrath comming, but use ordinary means to prevent it.

What is that hatred that is attributed to God?

Not any passion, or grief of the mind as it is in us, but in the Scriptures these three things are signified thereby.

First, his deniall of good will and mercy to eternall salvation, as Rom. 9. 13. I have hated Esau; that is, rejected him, and have not vouchsafed p. 73him that favour and grace which I have shewed upon Jacob; and we also are said to hate those things which we neglect, and upon which we will bestow no benefit nor credit, but doe put them behind other things, and therefore it is said, If any man come unto me, and hate not his father and mother, and wife and children, &c. he cannot be my Disciple; that is, he that doth not put all these things behind me, and neglect them for me, so that the love which he beareth to them, must seem to be hatred in comparison of the love which he must bear to me; and in this sense it is properly attributed to God.

Secondly, the decree of Gods just will to punish sin, and the just punishment it selfe which he hath decreed, as in Psal. 5. 6. & Job 30. 21. Thou turnest thy selfe meerly against me, and art an enemy unto me with the strength of thine hand; that is, thou dost so sore chasten me, as if thou didst hate me; and in this sense also it is properly attributed to God, for it is a part of his Justice to take punishment of sinners.

Thirdly, Gods displeasure, for those things which we hate doe displease us, and in this sense it is also properly attributed to God, for it is the part of a most just Judge, to disallow and detest evill, as well as to allow and like that which is good.

By what reason may this be confirmed?

It is the property of him that loveth, to hate and detest that which is contrary to himselfe, and that which he loveth. For love cannot be without his contrary of hatred; and as therefore the love of good things doth properly agree to God; so doth also the hatred of evill things, as they are evill things.

Secondly, it is manifest by David, that it is no lesse vertue to hate the evill, then it is to love the good; and this hatred of sinne as it is a vertue, and perfect hatred cannot be in us but by the grace of God; for every good gift is from above, &c. and there can be no good thing in us, but it is first in God after a more perfect manner then it is in us.

What are we to learn thereby?

First, that it is a great vertue, and acceptable to God to hate wickednesse, and wicked men themselves, not as they are men, but as they are wicked; and as David did, Psal. 139. 21, 22. And we are no lesse bound to hate the enemies of God, as they are his enemies, then to love God, and those that love him. And if we doe so, then we must also flee their company, and have no friendship or fellowship with them.

Secondly, that we must distinguish betwixt mens persons and their sins, and not to hate the persons of men, because they are the good creatures of God, but their sinnes we must hate every day more and more, 2 Thess. 3. 6. 14, 15.

Having spoken of the essence and the essentiall proprieties of God, tell me now how many Gods are there?

There is onelyonly one God, and no more.

How may this unity of the Godhead be proved?

By expresse testimonies of Gods word; by reasons grounded thereon; and by nature it selfe guiding all things to one principle.

p. 74What expresse testimonies of Gods word have you for this?

Deut. 6. 4. Heare Israel, the Lord our God is one Lord: so in the 1 Sam. 2. 2. Psal. 18. 31. Esa. 44. 6. & 46. 9. Mark. 12. 29. 32. 1 Cor. 8. 4. 6.

What reasons have you to prove that there is but one God?

First, we are charged to give unto God all our heart, and all our strength, and all our soule. Deut. 6. 4, 5. Mark. 12. 29, 30. If one must have all, there is none left for any other.

Secondly, God is the chiefest good, Psal. 144. 15. the first cause, and the high governour of all things, Acts 17. 28. Psal. 19. 1. but there can be but one such.

Thirdly, the light of reason sheweth that there can be no more but one that is infinite, independent and Almighty: if God be infinite and omnipotent that doth all things, there can be but one, for all the rest must be idle.

How doth nature guide all things to one principle?

The whole course of the world tendeth to one end, and to one unity, which is God.

How can that be, when there be so many sundry things of divers kinds and conditions, and one contrary to another?

That is true indeed, but yet they all together serve one God.

Is that possible, can you give an instance thereof, in some familiar resemblance?

Yea, very well; in a field there are divers battells, divers standards, sundry liveries, and yet all turn head with one sway at once, by which we know that there is one Generall of the field which commands them all.

What makes this to confirm your assertion that there is but one God over so many divers and contrary things in the world?

Yes, for even so in the world we see divers things not one like another; for some are noble, some are base, some hot, some cold, some well, some lame, yet all serve to the glory of God their maker, and the benefit of man, and the accomplishment of the whole world.

And what gather you from all this?

That there is but one God which commandeth them all, like the Generall of a field.

If one God be the Authour of all, why are there so many poysons and noysome beasts?

They were not created noysome and hurtfull at the first, but the sinne of Adam brought the curse upon the creatures, Genes. 3. 17. 18.

Secondly, although God hath cursed the creatures for mans sinne, yet in his mercy hee doth so dispose and order them that they are profitable for us, for poysons wee use them for Physick, and the skins of wild beasts serve against the cold, &c.

Thirdly, the most hurtfull things that are might benefit us if we knew how to use them; and whereas they annoy us, it is not of their own nature so much as of our ignorance.

And what doe you conclude by all this?

p. 75That they have not two beginnings, one good and another bad, as some would imagine, but one Authour thereof, which is God himselfe, alwayes most good and gracious.

If there be but one onelyonly God, how is it in the Scripture that many are called Gods, 1 Cor. 8. 5. as Moses is called Pharaohs God, Exod. 7. 1. and Magistrates are called Gods, Psal. 82. 6. as Idols, and the belly, Phil. 3. 19. yea, and the Devill himselfe is called God of this world, 2 Cor. 4. 4?

The name Elohim or God, is sometimes improperly given to other things, either as they participate of God his communicable attributes, as in the two first instances; or as they are abusively set up by man in the place of God (as in the other;) but properly it signifieth him, who is by nature God, and hath his beeing not from any thing but himself, and all other things are from him, and in this sense unto us there is but one God and Lord, 1 Cor. 8. 6. unto whom therefore, the name Jehovah is in Scripture incommunicably appropriated.

Why then are Magistrates called Gods?

For foure causes: first, to teach us that such must be chosen to beare 1rule, which excell others in godlinesse, like Gods among men.

To encourage them in their offices, and to teach them that they 2should not feare the faces of men; like Gods, which feare nothing.

To shew how God doth honour them, and how they must honour 6God again, for when they remember how God hath invested them with his own name, it should make them ashamed to serve the Devill or the world, or their own affections; and move them to execute Judgment justly, as if God himselfe were there.

To teach us to obey them as we would obey God himselfe, for he 4which contemneth them, contemneth God himselfe; Rom. 13. 2. and we must not dishonour those, whom God doth honour.

Why are Idols called Gods?

Not because they are so indeed, but because Idolaters have such an opinion of them.

Why is the belly called a God?

Because some make more thereof then of God and his worship, for all that they can doe and get is little enough for their bellies, and when they should serve God, they serve their bellies and beastly appetites.

And why is the Devill called the God of this world.

Because of the great power and Soveraignty which is given him over the wicked, whom God hath not chosen out of this world.

There being but one simple and individed Godhead, to whom doth this divine nature belong? is it to be attributed to one, or to many persons?

We must acknowledge and adore three distinct persons subsisting in the unity of the Godhead.Of the Trinity

But doe you not beleeve the Godhead is to be divided, whilst you beleeve that in one God are three persons?

No, not divided into divers essences, but distinguished unto divers persons, for God cannot be divided into severall natures, nor into severall p. 76parts; and therefore must the persons which subsist in that one essence be onelyonly distinct and not separate one from another, as in the example of the Sun, the beames and the heat.

What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity?

1First, the Sun begetteth his own beams, and from thence proceeds light and heat, and yet is none of them before another, otherwise then in consideration of order and relation, that is to say, that the beams are begotten of the body of the Sun, and the light and heat proceed from both.

2Secondly, from one flame of fire proceed both light and heat, and yet but one fire.

3Thirdly, in waters there is the well-head and the spring boyling out of it, and the stream flowing from them both, and all these are but one water; and so there are there persons in one Godhead, yet but one God.

4Fourthly, in man the understanding cometh from the soul, and the will from both.

May it be collected by naturall reason, that there is a Trinity of Persons in the Vnity of the God-head?

No, for it is the highest mystery of Divinity, and the knowledge thereof is most proper to Christians, for the Turkes and Jewes doe confesse one God-head, but no distinction of persons in the same.

How come we then by the knowledge of this mystery?

God hath revealed it in the holy Scriptures unto the faithfull.

What have we to learn of this?

1That those are deceived who think this mystery is not sufficiently delivered in the Scripture, but dependeth upon the tradition of the Church.

2That sith this is a wonderfull mystery which the Angels doe adore, we should not dare to speak any thing in it farther then we have warrant out of the word of God, yea, we must tye our selves almost to the very words of the Scripture, lest in searching we exceed and goe too farre, and so be overwhelmed with the glory.

How doth it appear in the holy Scripture, that the three Persons are of that divine nature?

1By the divine names that it giveth to them; as Jehovah, &c.

2By ascribing divine attributes unto them; as Eternity, Almightinesse, &c.

3By attributing divine works unto them, as creation, sustentation, and governing of all things.

4By appointing divine worship to be given unto them.

What speciall proofes of the Trinity have you out of the old Testament?

1First, the Father is said by his word to have made the world, the Holy Ghost working and maintaining them, as it were, sitting upon them, as the hen doth on the egges she hatcheth, Gen. 1. 2, 3.

2Gen. 1. 26. The Trinity speaketh in the plurall number, Let us make man in our Image after our likenesse.

3Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out p. 77of heaven, that is, the Sonne from the Father, or the Holy Ghost from both.

2 Sam. 23. 2. The Spirit of Jehovah, (or the Lord) spake by me, and 4his Word by my tongue; there is Jehovah the Father with his Word (or Sonne) and Spirit.

Prov. 30. 4. What is his name, and what is his Sonnes name, if thou 5canst tell?

Isa. 6. 3. The Angels in respect of the three Persons doe cry three 6times, Holy, Holy, Holy.

Isa. 42. 1. Behold my servant whom I uphold, mine elect in whom 7my soule delighteth, I have put my Spirit up on him.

Hag. 2. 5. The Father with the Word and his Spirit make a Covenant.

What are the proofes out of the new Testament?

As all other doctrines, so this is there more cleare, as Matth. 3. 16. 117. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne, the Holy Ghost appearing in the likenesse of a Dove; John Baptist saw the Sonne in his assumed nature going out of the water, (there is one Person) he saw the Holy Ghost descending like a Dove upon him, there is another Person, and he heard a voyce from heaven saying, This is my beloved Son, there is a third Person.

Matth. 17. 5. At the transfiguration, the Father in like manner speaketh 2of his Son.

Matth. 28. 19. We are baptized into the name of the Father, the 3Son and the Holy Ghost.

John 14. 16. 26. & 15. 26. & 16. 13, 14, 15. The Father and 4Son promise to send the Holy Ghost.

Luke 1. 35. The Holy Ghost shall come upon thee; and the power 5of the Highest shall over-shadow thee, therefore that holy thing which shall be born of thee, shall be called the Son of God.

Acts 2. 33. Therefore being by the right hand of God exalted, and 6having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and heare.

2 Cor. 13, 14. The grace of our Lord Jesus Christ, and the love of 7God, and the communion of the Holy Ghost be with you all.

Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts.

Tit. 3. 4, 5, 6. God saved us by the washing of the new birth, and 9renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.

What clear proof have you that these three are but one God, and so that there is a Trinity in Vnity?

1 Joh. 5. 7. It is expresly said, there are three that bear Record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.

What learn you of that the Apostle saith they are three?

Wee learne that the word Trinity although it bee not expresly set down in the word, yet it hath certaine ground from thence.

What learn you of that that they are said to be three witnesses?

The singular fruit that is in the Trinity of persons in one unity of the Godhead, whereby great assurance is brought unto us of all things p. 78that God speaketh in promise or threat, seeing it is all confirmed by three witnesses, against whom no exception lyeth.

What are they said here to witnesse?

That God hath given eternall life unto us, and that this life is in that his Sonne, 1 John 5. 11.

How are these being three, said to be but one?

They are one in substance, beeing, or essence, but three persons distinct in subsistence, Acts 20. 28. 1 Cor. 12. 4, 5. Deut. 6. 4. Mark. 12. 32. 1 Cor. 8. 4, 5, 6. Joh. 14. 16. & 15. 26. & 17. 1.

If three persons among men be propounded whereof every one is a man, can it be said that these three are but one man?

No, but we must not measure Gods matters by the measure of reason, much lesse this which of all others is a mystery of mysteries.

For the better understanding of this mystery, declare unto me what a person is in generall, and then what a person in the Trinity is.

In generall,What a person in the Trinity is. a person is one particular thing indivisible, incommunicable, living, reasonable; subsisting in it selfe, not having part of another.Vide Melanchthon loc. com.

Shew me the reason of the particular branches of this definition.

1I say that a person is first one particular thing, because no generall notion is a person.

2Indivisible, because a person may not be divided into many parts.

3Incommunicable, because though one may communicate his nature with one, he cannot communicate his person-ship with another.

4Living and reasonable, because no dead or unreasonable thing can be a person.

5Subsisting in it self, to exclude the humanity of Christ from being a person.

6Not having part of another, to exclude the soule of man separated from the body, from being a person.

What is a person in the Trinity?

It is whole God not simply or absolutely considered, but by way of some personall proprieties, it is a manner of being in the God-head, or a distinct substance, not a quality, as some have wickedly imagined, for no quality can cleave to the God-head, having the whole God-head in it, Joh. 11. 22. & 14. 9. 16. & 15. 1. & 17. 21. Col. 2. 3. 9.

In what respect are they called Persons?

Because they have proper things to distinguish them.

How is this distinction made?

It is not in nature, but in relation and order.

Declare then the order of the persons of the blessed Trinity.

The first in order is the Father, then those that come from the Father, the Sonne who is the second, and the holy Ghost who is the third person in Trinity.

How are these three distinguished by order and relation?

The Father is of himself alone and of no other, the Son is of the Father alone begotten, the holy Ghost is of the Father and the Son proceeding; and the Father is called a Father in respect of the Son, the Son in respect of the Father, the holy Ghost in respect that he proceedeth p. 79from the Father and the Son; but the one is not the other, as the fountain is not the stream, nor the stream the fountain, but are so called one in respect of another, and yet all but one water.

What then is the Father?Of the Father the first Person of the Trinity.

The first person of the Trinity, who hath his beeing and foundation of personall subsistence from none other, and hath by communication of his essence eternally begotten his only Son of himself, Joh. 5. 27. & 14. 11. & 20. 17. Psal. 2. 7. Heb. 1. 3.

How is it proved that the Father is God?

By expresse testimonies of the Scriptures, and by reason drawn from the same.

What are those expresse testimonies?

John 17. 3. This is life everlasting to know thee to be the only God. Rom. 1. 7. Grace and peace from God the Father. Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ, &c.

What are the reasons drawn from the word of God?

That we are bidden to pray to him, Mat. 6. 6. 9. that he revealeth the mysteries, Mat. 11. 25. 27. suffereth his Son to shine, &c. Mat. 5. 45.

How is it shewed that he begat his Son of himself?

In that he is called the brightnesse of his glory, and the engraven form of his person, Heb. 1. 3. and in that his generation being from eternity, there was no creature who might beget him.

In what respects is he called the Father?

1^t. In respect of his naturall Son Jesus Christ, begotten of his own nature and substance, Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ, Eph. 1. 3. 2^ly In respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall Son Jesus Christ, Ephes. 3. 14. John 1. 12. Rom. 8. 14, 15. Mat. 6. 9. for as he is by nature the Father of Christ, so is he by grace to us that beleeve our Father also.

What learn you from hence?

To honour and obey him as a Father, and to be followers of God as dear children, Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1.

What other names are given in the Scripture to the first Person?

The Father spake most commonly in the old Testament, for in these last times he hath spoken by his Son, and he is called by these names.

Jehovah; that is, I am that I am, without beginning or ending. Esa. 142. 8.

Elohim; that is, mighty and strong.

Adonah; that is, Judge, or in whose Judgement we rest.

Lord of Hosts, because he hath Angels and men, and all creatures 4at command to fight for him, 1 Kings 19. 14.

The God of Jacob or of Israel, because he made a promise to Abraham, 5that he would be his God, and the God of his seed, and the Israelites were the seed of Abraham, Act. 3. 13.

Hitherto of the Father;Of the other Persons of the Trinity in generall. doe the other Persons that are of the Father receive their essence or Godhead from him?

They doe, for howsoever in this they agree with the Father, that the essence which is in them is of it selfe uncreated and unbegotten, p. 80yet herein lieth the distinction that the Father hath his essence in himself, or originally, and from none other; the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father, (otherwise they should have had no true Godhead) but not from themselves. Essentia Filii est à seipso, & hac ratione dici potest Autotheos, persona tamen Filii non est à seipso, ideoque non potest hac ratione dici Autotheos: persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam; that is, the essence of the Son is of himself, and for this cause he may be said to be God of himself; notwithstanding the person of the Son is not of himself, and therefore for this cause he cannot be said to be God of himself; for his person is begotten of the Father by receiving from him an unbegotten essence.

If these Persons that come from the Father have a beginning, how can they be eternall?

They have no beginning of time or continuance, but of order, of subsistence and off-spring, and that from all eternity.

Are you able to set down the manner of this eternall off-spring?

We find it not revealed touching the manner; and therefore our ignorance herein is better then all their curiosity, that have enterprized arrogantly the search hereof; for if our own generation and frame in our mothers womb be above our capacity, Ps. 139. 14, 15. it is no marvell if the mystery of the eternall generation of the Son of God cannot be comprehended. And if the winde which is but a creature be so hard to know, that a man knoweth not from whence it commeth, and whither it goeth, John 3. 8. it is no marvell if the proceeding of the holy Ghost be unsearchable.

Thus much in generall touching the Persons which come from the Father:Of the second Person in the Trinity. Now in speciall what is the Son?

The second Person of the Trinity, having the foundation of personall subsistence from the Father alone, of whom by communication of his essence he is begotten from all eternity, Joh. 5. 26. Psalm. 2. 7. Prov. 8. 22, &c. Prov. 30. 4.

What names are given unto him in this respect?

First, the only begotten Son of God, Joh. 1. 14. & 3. 18. because he is only begotten of the nature and substance of the Father.

Secondly, first-begotten, Heb. 1. 6. Rom. 8. 29. not as though the Father begat any after, but because he begat none before.

Thirdly, the Image and brightnesse of his Fathers glory, Heb. 1. 3. because the glory of the Father is expressed in the Son.

But why is he called the Word? 1 Joh. 5. 7. & John 1. 1.

He is called the Word, or speech, for so doth Logos more properly signifie.

First, because as speech is the birth of the mind, so is the Son of his Father.

Secondly, as a man revealeth the meaning of the heart by the words of his mouth, so God revealeth his word by his Son, Joh. 1. 18. Heb. 1. 2.

Thirdly, he is so often spoken of, and promised in the Scriptures, and is in a manner the whole subject of the Scriptures, Joh. 1. 45.

p. 81How prove you that the Son is God?

He is in the Scriptures expresly called God, and Jehovah, and likewise the essentiall properties, the works & actions of God are given to him, Esa. 9. 6. & 25. 9. Zach. 2. 10, 11. Prov. 1. 22. Joh. 1. 1. & 20. 28. Rom. 9. 5. Phil. 1. 6. Heb. 1. 8. 10. 1 John 5. 20.

How doe you prove it by his Works?

His works were such as none could doe but God; for,

he made the world, which none could doe but God, Heb. 2. 2.

He forgave sins, which none can doe but God, Mat. 9. 2.

He giveth the holy Ghost, which none can do but God, Joh. 15. 26.

He maintaineth his Church, which he could not doe if he were not 4God, Eph. 4. 11, 12.

Can you prove the Son to be God by comparing the old Testament▪ and the New together?

Yes; for what the old Testament speaks of Jehovah, which is God, that the new Testament applieth to Christ; as,

First, David saith, Jehovah went up on high, and led Captivity captive, Psal. 68. 16. Paul applieth it to Christ, Eph. 4. 18.

Secondly, the Psalmist saith, Jehovah was tempted, Psalm. 95. 9. which Paul applieth to Christ, 1 Cor. 10. 9.

Thirdly, Esay saith, Jehovah is the first and the last, Psal. 41. 4. this is also applied to Christ, Apoc. 21. 6.

Fourthly, Esay saith, Jehovah will not give his glory to any other then to himself, Esa. 42. 8. but it is given to Christ, Heb. 1. 6. therefore Christ is Jehovah.

For the understanding of the generation of the Son, shew me the divers manners of begetting.

There is two manners of begetting: the one is carnall and outward; and this is subject to corruption, alteration and time; the other is spirituall, and inward, as was the begetting of the Son of God, in whose generation there is neither corruption, alteration, nor time.

Declare then after what manner this spirituall generation of the Son of God was, and yet in sobriety, according to the Scriptures.

For the better finding out of this mystery, we must consider in God two things: First, that in God there is an understanding, Psal. 139. 2. Secondly, we must consider how this understanding is occupied in God.

Declare after what manner it is in God.

This understanding is his very beeing, and is everlastingly, and most perfectly occupied in God.

Whereupon doth Gods understanding work?

Upon nothing but it self, and that I prove by reason, for God being infinite and all in all, it cannot meet with any thing but himself.

What work doth this understanding in God effect?

It doth understand and conceive it self: for as in a glasse a man doth conceive and beget a perfect image of his own face, so God in beholding and minding of himself, doth in himself beget a most perfect and most lively image of himself, which is that in the Trinity which we call the Son of God.

p. 82Where doe you finde that the Sonne is called the perfect Image of God?

Heb. 1. 3. He is called the brightnesse of his glory, and the engraven form of his Person, which is all one.

What mean you by engraven Image?

That as wax upon a seal hath the engraven forme of the seal, so the Sonne of God which his Father hath begotten of his own understanding, is the very form of his Fathers understanding, so that when the one is seen, the other is seen also.

Why then he is Vnderstanding it self, for so is his Father?

Yea, he is so, and he saith so of himself; I have Counsell and Wisdome, I am Understanding, Prov. 8. 14.

But where finde you that he was begotten?

He saith so himself, in the name of Wisdome, in these words, When there was no depths then was I begotten, before the Mountains and Hils were setled was I begotten, Prov. 8. 24, 25.

Yea, he was made the Son of God when he was born of the Virgin Mary; was he not?

He was indeed then the Son of God, but he was not then made the Son of God.

When then was he made the Son of God?

He was never made in time, for he was begotten of the substance of his Father from all eternity without beginning or ending.

How prove you that the Son of God was not made, but begotten eternally of the substance of his Father?

I prove it, first, by scripture, for he saith no lesse himself; I was set up from everlasting, from the beginning and before the earth, Prov. 8. 23. and therefore he prayed that he might be glorified of his Father with the glory which he had with his Father before the world.

Secondly, I prove it by reason, for Gods understanding is everlasting, therefore the second Person which it begetteth, is so too; for the Father in his understanding did not conceive any thing lesse then himself, nor greater then himself, but equall to himself.

Although the Sonne of God be from everlasting, yet he is not all one with the Father, is he?

Yes that he is, and yet not joyned with his Father in heaven as two Judges that sit together on a Bench, or as the seal and the wax, as some doe grosly imagine, but they are both one without parting (John 10. 30.) or mingling, whereupon I conclude, that whatsoever the Father is, the Son is the same, and so consequently that they be co-eternall, co-equall, and co-essentiall.

Men by reason doe conceive, and beget reason, what difference is there between the conceiving of understanding in men, and the conceiving of understanding in God?

There is great difference; for, first, this conceiving in men proceedeth of sense or outward imagination, which is an outward thing for reason to work upon, as wood is to fire, but God the p. 83Father of himself, begetteth and conceiveth himself, and still in himself, as John saith, the only begotten Son which is in the bosome of the Father, Joh. 1. 18.

Secondly, in men, the thing which is understood, and the understanding it self is not all one, but in God it is all one.

What reason have you for this?

The reason is, because only God is altogether life, and his life is altogether understanding, and his understanding is the highest degree of life, and therefore he hath his conceiving and begetting most inward of all.

What mean you when you say most inward of all?

I mean that the Father conceiveth of himself, and in himself, and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can no where meet with any thing, but that which he himself is, and that is the second subsistence in the Trinity which we call Everlasting Son of God.

Now let me hear what the holy Ghost is,Of the third Person in the Trinity. and how he proceedeth from the Father and the Son.

For the understanding of this matter wee must consider two things.

First, that in the essence of God besides his understanding there is a will.

Secondly, what be the properties of this will in God, Esa. 46. 10.

What are the properties of Gods will?

First, it applieth his power when, where, and how he thinks good, according to his own mind.

Secondly, it worketh everlastingly upon it self as his understanding doth.

What doe you gather by this?

That because it hath no other thing to work upon but it self, it doth delight it self in the infinite good which it knoweth in it self, for the action of the will is delight and liking.

And what of that?

That delight which God or his will hath in his own infinite goodnesse doth bring forth a third Person or subsistence in God, which we call The holy Ghost.

What is that same third subsistence in God?

The mutuall kindnesse and lovingnesse of the Father and the Son.

What mean you by this mutuall lovingnesse and kindnesse?

The Father taketh joy and delight in the Son or his own Image conceived by his understanding, and the Son likewise rejoyceth in his Father as he saith himself;Prov. 8. 3.Prov 8:3 and the reason thereof is this, the action of the will when it is fulfilled is love and liking.

What resemblance can you shew thereof in some thing that is commonly used amongst us?

When a man looketh in a glasse, if he smile, his image smileth too, and if he taketh delight in it, it taketh the same delight in him, for they are both one.

If they be all one then there are not three beeings?

p. 84The face is one beeing, the image of the face in a glasse is another beeing, and the smiling of them both together is a third beeing; and yet all are in one face, and all are of one face, and all are but one face.

And is it so in God?

Yea, for even so the understanding which is in God is one beeing, the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing, and the love and liking of them both together by reason of the will fulfilled is a third beeing in God, and yet all are but of one God, all are in one God, and all are but one God.

Which of these three is first?

There is neither first nor last, going afore or comming after, in the essence of God, but all these as they are everlasting, so they are all at once and at one instant, even as in a glasse the face and the image of the face, when they smile, they smile together, and not one before, not after another.

What is the conclusion of all?

As we have the Son of the Father by his everlasting will in working by his understanding; so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together; whereupon we conclude three distinct Persons or in-beeings (which we call the Father, the Son, and the holy Ghost) in one spirituall, yet unspeakable substance, which is very God himself.

But what if some will be yet more curious to know how the Son of God should be begotten, and how the holy Ghost should proceed from the Father and the Son, how may we satisfie them?

Well enough; for if any will be too curious about this point, we may answer them thus, Let them shew us how themselves are bred and begotten, and then let them aske us how the Son of God is begotten; and let them tell us the nature of the spirit, that beateth in their pulses, and then let them be inquisitive at our hands for the proceeding of the holy Ghost.

And what if they cannot give us a reason for the manner of their own beeing, may they not be inquisitive for the manner of Gods beeing?

No; for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves, let them give us leave to be ignorant not only in this, but in many things moe which are such as no eye hath seen, nor ear hath heard, nor wit of man can conceive.

Let us now hear out of the Scriptures what the holy Ghost is?

He is the third Person of the Trinity by communication of essence, eternally proceeding from the Father and from the Son.

Are you able to prove out of the Scripture that the holy Ghost is God?

Yes; because the many properties and actions of God are therein given to him as to the Father and to the Son.

Let us hear some of those proofs.

1^t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God. 2^ly. Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ, because the Lord anointed him, &c. 3^ly. 1 Cor. 3. 17. and 2 Cor. 6. 16. p. 85Paul calleth us Gods Temples, because the Holy Ghost dwelleth in us, Saint Augustine in his 66. Epistle to Maximinus saith it is a cleare argument of his God-head, if we were commanded to make him a Temple but of timber and stone, because that worship is due to God only, therefore now we must much more think that he is God, because we are not cōmanded to make him a temple, but to be a temple for him our selves.

What other reason have you out of the Scripture?

Peter reproving Ananias for lying to the Holy Ghost, said, that he 4lyed not to men, but to God, Acts 5. 3, 4.

Have you any more reasons from the Scripture?

Yea, two more, one from Saint Paul, and another from Saint Paul and Esay together.

What is your reason from Saint Paul?

When he sheweth how many sundry gifts are given to men, he saith 5that one and the selfe-same Spirit is the distributer of them all, therefore he is God, for none can distribute those gifts which Paul speaks of but God, 1 Cor. 12. ver. 6. 11.

What is your reason from Esay and Saint Paul together?

Esay saith in the Chapter 6. 9. I heard the Lord speaking, which 6place Paul expoundeth of the Holy Ghost, Acts 28. 25.

But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from the Father and the Sonne?

First, John 15. 26. When the Comforter is come whom I will send unto you from the Father, even the spirit of truth which proceedeth from the Father, he shall testifie of me: That he proceedeth from the Father is here expresly affirmed, that hee proceedeth from the Sonne is by necessary consequence implyed, because the Sonne is said to send him, as John 14. 26. The Father is said to send him in the Sonnes name, by which sending the order of the persons of the Trinity is evidently designed, because the Sonne is of the Father, and the Father is not of the Sonne; therefore we find in Scripture that the Father sendeth his Sonne, but never that the Sonne sendeth his Father. In like manner because the Holy Ghost proceedeth from the Father and from the Son, we find that both the Father and the Son doe send the Holy Ghost, but never that the Holy Ghost doth send either Father or Sonne.

Secondly, John 16. 15. the Sonne saith of the Holy Ghost, all things that the Father hath are mine, therefore said I that he shall take of mine, and shall shew it unto you. All things that the Father hath, the Sonne receiveth from him as coming from him, and so whatsoever the Holy Ghost hath, he hath it not of himselfe vers. 13. but from the Sonne, and so from the Father, as a person proceeding as well from the one as from the other.

Thirdly, Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts: As the Holy Ghost is called the Spirit of the Father, Esa. 48. 16. The Lord and his Spirit hath sent me; so is he here also called the Spirit of the Son, and Rom. 8. 9. the Spirit of God, and the Spirit of Christ. Now, if the spirit of man in whom there is no perfection be all one with man, much more the Spirit of the Father is all one with the Father, and the Spirit of the Sonne is all p. 86one with the Sonne, and so the Holy Ghost with the Father and the Sonne is the same in deity, dignity, eternity, operation, and will.

Why is the third Person called the Spirit?

Not onelyonly because he is a spirituall (that is) an immateriall and pure essence, (for so likewise is the Father a Spirit, and the Sonne as well as he) but first in regard of his person, because he is spired, and as it were, breathed both from the Father and the Sonne, that is to say, proceedeth from them both. Secondly, in regard of the creatures, because the Father and the Sonne doe work by the Spirit, who is, as it were, the breath of grace which the Father and the Sonne breatheth out upon the Saints, blowing freely where it listeth; and working spiritually for manner, means, and matter, where it pleaseth, John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2, 3, 4. 1 Cor. 2. 12, 13.

Why is he called the Holy Ghost?

Not onelyonly because of his essentiall holinesse as God, (for so the Father and the Sonne also are infinitely holy as he) but because he is the authour and worker of all holinesse in men, and the sanctifier of Gods children.

Why doth not the Father and the Sonne sanctifie also?

Yes verily, but they doe it by him, and because he doth immediately sanctify, therefore he hath the title of Holy.

What other titles are given unto him in the word of God?

1The Holy Ghost (who is the Spirit of the Father) speaking in the old Testament, hath these names and properties. First, the good 2Spirit, because he is the fountain of goodnesse, Psal. 143. 10.

3Secondly, the Spirit of God, because he is God, 1 Sam. 11. 6.

Thirdly, the finger of God, because God worketh by him as a man 4by his hand, Luke 11. 20.

Fourthly, the Comforter, because he strengthneth the weak hearts of 5his Saints, John 20. 26.

Fiftly, the spirit of Adoption, because he assureth our hearts, that 6we be the adopted Saints of God. Rom. 8. 15.

Sixtly, the spirit of love, power, sobriety, wisdome, &c. because it worketh all these things in us, 2 Tim. 1. 6, 7. Esa. 11. 2.

What are the speciall comforts which the children of God receive from the holy Ghost?

He is in their hearts the pledge of Christs presence, Ioh. 14. 16, 17, 18. 26. The witnesse of their Adoption, Rom. 8. 15, 16. The guide of their life, Joh. 16. 13. The comforter of their soule, Joh. 14. 26. & 15. 26. & 16. 13. The seale of their Redemption, Eph. 1. 13. & 4. 30. And the first fruits of their salvation, Rom. 8. 23.

But how are you assured that you have the Spirit?How to know that we have the Spirit.

Because it hath convinced my judgement, Joh. 16. 18. converted my soul, Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith, Heb. 4. 2. it is become as life to quicken me, Joh. 6. 63. as water to cleanse me, Ezek. 36. 25. as oyle to cheer me, Heb. 1. 9. as fire to melt and refine me,How to keep the Spirit. Mat. 3. 11.

And how may you keep the Spirit now you have it?

By nourishing the good motions and means of it, 1 Thess. 5. 17, p. 8718. 20. being fearfull to grieve, quench, resist, or molest it, Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it, and shew forth the fruits of it, Rom. 8. 1. 14. Gal. 5. & 18. 22.

Thus much of the three Persons severally, what now remaineth more to be spoken of the mystery of the Trinity?

To set down briefly what be the things common wherein the three Persons agree,Things common to the three persons. and what be the things proper to each of them, whereby they are distinguished one from another.

What are the things wherein the three Persons doe communicate?

They are considered in regard either of themselves, or of the creatures.In what they all agree.

What are they in regard of themselves?

They agree one with another in nature, beeing, life, time, dignity, glory, or any thing pertaining to the divine Essence; for in all these they are one and the same, and consequently, Co-essentiall, Co-equall, and Co-eternall.

What mean you when you say they be Co-essentiall?1. Coc-essentiall.

That they be all the self-same substance or beeing, having one individuall essence or deity common to them all, and the self-same in them all.

VVhat mean you when you say they be Co-equall.2. Co-equall.

That as they agree in deity, so they agree in dignity, being of one state, condition, and degree; and the one having as great excellency and Majesty every way as the other: therefore their honour and worship is equall and alike; and one of them is not greater nor more glorious then another, John 5. 18. 23. Apoc. 5. 12, 13.

What mean you when you say that they be Co-eternall?3. Co-eternall,

That one was not before another in time, but that one hath been of as long continuance as another, and all of them have been and shall be forever (as being all of one self-same everlasting continuance.)

How prove you this?

John 1. 1. In the beginning was the word, &c. and at that time the three Persons spake, Gen. 1. 26 Let us make man, &c. Heb. 13. 8. Jesus Christ yesterday, to day, and the same for ever.

How can there be this equality betwixt the three Persons of the Trinity, seeing the Father is the first, the Sonne the second, the Holy Ghost the third?

Because every one of them is perfect God, who is infinite, eternall, and incomprehensible.

Have they all three one will likewise?

They have, and therefore they will all one and the same thing without any crossing, contradiction or varying in themselves, as the Sonne himselfe said, John 8. 29. I doe alwayes those things that please him, viz. the Father.

Is there nothing else to be said of the Communion of the three Persons betwixt themselves?

Yes, that first one is in another and possesseth one another; the Father 1remaineth with the Sonne, the Sonne with the Father, the Holy Ghost in and with them both. Prov. 8. 22. John 1. 1. & 14. 10. 14. 20.

They have glory one of another from all eternity. John 17. 5.

They delight one in another, and infinitely rejoyce in one anothers p. 883fellowship, the Sonne being the delight of his Father, the Father of the Sonne, and the Holy Ghost of both. Prov. 8. 30.

What things have they common in regard of the creatures?

All outward actions, as to decree, to create, to order, govern, and direct, to redeem, to sanctifie, are equally common to the three Persons of the Trinity; for as they are all one in nature and will, so must they be also one in operation, all of them working one and the same thing together, Gen. 1. 26. John 5. 17. 19.

What are the things proper to each of them?Things proper to each of the Persons.

They likewise are partly in regard of themselves, and partly of the creatures, whereby the distinction of them is conceived; partly in relation and order of subsistence betwixt themselves, and partly in order and manner of working in the creatures.

What things are proper to each of them in regard of themselves?

First, in manner and order of beeing, the Father is the first Person, having his beeing from himself alone, and is the fountaine of beeing to the other Persons; the Sonne is the second, having his beeing from the Father alone, and in that respect is called the Light, the Wisdom, the Word, and the Image of the Father. The Holy Ghost is the third, having his beeing from them both; and in that respect is called the Spirit of God, of the Father, and of Christ.

Secondly, in their inward actions and properties, the Father alone begetteth; and so in relation to the second Person is called the Father; the Sonne is of the Father alone begotten; the Holy Ghost doth proceed both from the Father and the Sonne.

What is proper to each of them in regard of the creatures?

First, the originall of the action is ascribed to the Father, John 5. 17. 19. the wisdome and manner of working to the Sonne, John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost, Gen. 1. 2. 1 Cor. 12. 11.

Secondly, the Father worketh all things of himselfe in the Sonne by the Holy Ghost, the Sonne worketh from the Father by the Holy Ghost, the Holy Ghost worketh from the Father and the Sonne.

Having spoken of the first part of Divinity, which is of the nature of God, it followeth that we speak of his Kingdome, which is the second.

What is the Kingdom of God?Of the Kingdome of God.

His universall dominion over all creatures, whereby he dispenseth all things externally according to his own wisdome, will and power: or an everlasting Kingdome appointed and ruled by the counsell of his own will, Luke 1. 33. Esa. 9. 7. Dan. 2. 44. Es. 40. 13. Psal. 99. 1. & 115. 3. Rom. 11. 34, 35, 36. Eph. 1. 11. Esa. 44. 24. & 45. 27.

Wherewith doth he reign and rule?

Principally by his own powerfull Spirit, which none can resist.

What end doth he propound unto himselfe in his Kingdome?

His own glory, Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14.

What is that about which his Kingdome is occupied?

All things visible and invisible.

When shall it end?

p. 89Never, either in this world or in the world to come, Psal. 145. 13.

What manner of Kingdome is it?

A righteous Kingdom, Psal. 45. 6, 7. & 97. 2.

What instructions are you to gather out of the doctrine of the Kingdome of God?

They are expressed in the 99. Psalme; in the beginning whereof the Prophet speaketh in this manner;

1. The Lord reigneth, which teacheth us that God alone hath, and exerciseth soveraign and absolute Empire over all; and that he admitteth no fellow-governour with him.

Let the people tremble, shewing that all nations and sorts of people 2should tremble, forasmuch as he alone is able to save and to destroy; for if men tremble under the Regiment and Kingly rule of men, how much more ought they to tremble under the powerfull Kingdome of God, which hath more power over them then they have over their Subjects?

This trembling, doth it stand onelyonly in feare?

No, but in reverence also, that that which we comprehend not in this Kingdome with our reason, we reverence and adore.

What learn you thereby?

That we submit our selves to his Kingdome erected amongst us.

That we presume to know nothing but that he teacheth us; to will nothing but what he biddeth us; to love, hate, feare, and affect nothing but what he requireth.

What doth follow in this 99. Psalme?

Vers. 1, 2. He sitteth between the Cherubims, let the earth be moved; the Lord is great in Sion, and he is high above all the people. Whence we learn, that although all the world roare and fret, yet we should not feare, because the Lord is greater; (Ps. 39. 1. 4. & 97. 1.) Vers. 3. They shall praise thy great and fearfull name, for it is holy: which sheweth that God ought to be magnified because he is great and fearfull, and yet holy, and holinesse it selfe. Ver. 4. The Kings strength also loveth Judgment, Thou dost establish Equity, Thou executest Judgement, and Righteousnesse in Jacob: whereby we learn this comfort from Gods reigning, that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous Judgment of God which is the righteous Judge of the world. (Eccl. 5. 7, 8.) Vers. 5. Exalt ye the Lord our God &c. out of the might, and Majesty, and holinesse of the Lord, we should learn to extoll him with praises. Ps. 145. 11, 12.

Seeing God is without beginning, what did he in that infinite space, which was ere the world was made; it being unbeseeming the Majesty of God to be idle and unoccupied all that time?

It behoveth us to think that he did things agreeable to his divine nature, but we should be evill occupied in the search of them further then himselfe hath made them known, which made an ancient Father to give this answer to a curious inquirer of Gods doings before he made the world, That he was making hell for those that should trouble themselves with such vain and idle questions. August. lib. 1. Confess. Chap. 12.

p. 90What is that he hath revealed unto us concerning that he did before the beginning of the world?

Besides the inward works of the three Persons of the blessed Trinity (whereof we have spoken) and the mutuall delights which they took one in another, and glory which they gave one to another; this externall act of his is revealed unto us in the Scriptures, that he hath in himselfe decreed all things; together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof.

What then be the parts of Gods Kingdome?The parts of Gods Kingdome.

The decree determining all things from all eternity, and the execution thereof fulfilling the same in time; for as from eternity he decreed, so in time and everlastingly he accomplisheth all things unto the full execution of that his decree. 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. & 135▪ 6. So that the first is an eternall, the second a temporall work of God.

What is the decree?Of Gods Decree.

It is that Act whereby God from all eternity according to his free will did by his unchangeable counsell and purpose, fore-appoint and certainly determine of all things together with their causes, their effects, their circumstances and manner of being, to the manifestation of his own glory, Psal. 99. 4. Mat. 10. 29. Rom. 9. 20, 21. & 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15.

What gather you of this, that Gods decree is defined by his most perfects w…ll?

First, that the things which he decreeth are most perfectly good. Secondly, that we must not subject his decree to our shallow and base capacity, or measure it by our reason, considering that the will of God from whence the decree cometh, is unsearchable.

What be the parts or kinds of Gods decree?

That which God hath decreed concerning all his creatures generally for the declaration of his power, wisdome, and goodnesse in their creation and preservation; and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures, Angels and Men, to declare the glory of his grace and justice.

What note you in the former?

That God according to his good pleasure hath most certainly decreed every (both) thing and action, whether past, present, or to come; and not onelyonly the things and actions themselves, but also all their circumstances of place and time, meanes, manner, and end; so that they shall not come to passe in any other place or time then he hath ordained; and then and there, they shall come to passe necessarily: Psalm. 99. 4. Acts 27. 20, 21, 22, 23, 24, 25, 26, 27. 31, 32, 33, 34.

Doth this necessity take away freedome of will in election, or the nature and property of second causes.

No, but onelyonly brings them into a certain order, that is, directeth them to the determined end, whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is; so Christ according to his Fathers Decree dyed necessarily, p. 91Acts 17. 3. but yet willingly, and if we respect the temperature of Christs body, he might have prolonged his life, and therefore in this respect may be said to have died contingently.

What consider you in the especiall decree, which concerneth the good or evill of the principall creatures?

The fore-appointment of their everlasting estate and of the means tending thereunto, the former whereof is called Predestination.

What is Predestination?Of Predestination.

It is the speciall decree of God, whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven, or shame in hell.

What creatures come within this decree?

Both Angels, 1 Tim. 5. 21. Matth. 25. 41. and Men, 1 Thess. 5. 9. Rom. 9. 13. 22, 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14.

What is the cause of this decree?

Only the meer will and free pleasure of God to dispose of his own work as he will, Rom. 9. 21. Jer. 5. 14. & 18. 22. Esay 64. 8.

What manner of decree is this?

It is a deep and unsearchable, an eternall and immutable decree, Rom. 11. 32. Eph. 1. 4.

Is this decree certain and unchangeable?

Yea, it must needs be so, because it is grounded on the eternall and unchangeable will of God, and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be encreased or diminished, John 13. 18. 2 Tim. 2. 19.

How then doth Moses wish himselfe to be blotted out of the book of life? Exod. 32. 32.

He speaketh conditionally, if it were possible, to declare his love to Gods glory and his people as Paul did, Rom. 9. 3.

But if Gods decree cannot be altered, then we may be secure, and not care how we live?

No more then we may neglect and forsake our meat and drink, because the tearm of our life is fore-appointed: the end and the means are joyned together of God, and cannot be separated by any man.

What are the parts of Predestination?Parts of Predestination, Election. Reprobation. Election.

Election and Reprobation, 1 Thess. 5. 9. Rom. 9. 13. 22, 23.

VVhat is Election?

It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessednesse for the praise of his glorious grace, and goodnesse, 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22, 23. Eph. 1. 4, 5, 6. 9.

Is there no cause, reason, or inducement of election in the elected themselves?

None at all; it is wholly of free-grace, without respect of any goodnesse that God fore-saw in us, 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in, and of himself, as having discerned himself from others, p. 92and God should not be the cause of all good, nor should his counsell be incomprehensible.

Is not Christ the cause of our Election?

No; not of Gods decreeing of it, (for that he did of his own free-will) but of the execution of it; that is, our salvation is for and through Christ.

What tokens have we of our Election?

A true faith and a godly life.

What use are we to make of our Election?

First, it is our great comfort, that our salvation standeth by Gods eternall decree that cannot be changed, and not in our selves that daily might lose it.

Secondly, it sheweth Gods infinite mercy, that before we were, or had done good or evill, he elected us rather then others as good as wee.

Thirdly, it should make us love God all our life to our uttermost, for his love to us.

Fourthly, it is a help against al temptations of Satan, or our doubting nature, and also against all afflictions and contempt of the world, Rom. 8. 38, 39.

Fiftly, it serveth to humble us, that we had nothing of our selves for our salvation, but it freely came from God.

What is Reprobation?Reprobation.

It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction; God of his own free-will determining to passe them by, refuse or cast them off, and for sin to condemn and punish them with eternall death, Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41.

Is not sin the cause of Reprobation?

No; for then all men should be reprobate, when God foresaw that all would be sinners; but sin is the cause of the execution of Reprobation, the damnation whereunto the wicked are adjudged being for their own sin.

Is there no cause then of Reprobation in the Reprobate?

None at all, in that they rather then others are passed by of God; that is wholly from the unsearchable depth of Gods own free-will and good pleasure.

But is not God unjust in reprobating some men, and electing others, when all were alike?

No; for he was bound to none, and to shew his freedome and power over his creatures he disposeth of them as he will for his glory; as the Potter is not unjust in making of the same clay sundry vessels, some to honour, and some to dishonour.

Doth Predestination only come within the compasse of Gods decree, and not the means also of accomplishing the same?

Yes; the means also comes within this decree, as the Creation and the fall of the reasonable creatures.

If God hath decreed the works of the wicked, must not he of force be the author of sin and evill?

p. 93God is not the cause of sinne and evill which he forbiddeth and condemneth, but Satan and man; yet God in his secret will hath justly decreed the evill works of the wicked (for if it had not so pleased him, they had never been at all) for most holy ends, both of his glory and their punishment, as may be seen in the Jews crucifying of Christ, Acts 2. 23. and Josephs selling into Egypt, Gen. 45. 7. & 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin; in respect of Gods decreeing of it for a holy end, comes in the place of a good thing, as being some occasion or way to manifest the glory of God in his justice and mercy; for there is nothing sin as God decreeth it or commandeth it, neither is there any thing of it selfe absolutely evill; (1 Pet. 3. 17.) But because God hath forbidden it, therefore it is evill, and only unto them unto whom God hath forbidden it: as Abraham killing of Isaac being commanded of God was to be obeyed, and sin it were to have disobeyed it, which otherwise by reason of Gods commandment forbidding to kill was a sin; for God forbiddeth not things, because they are of themselves, and first evill, but therefore are they to man evill, because God hath forbidden them; for all sin is a transgression of a law, and God doth in heaven and in earth whatsoever pleaseth him, neither is there any greater then he to command him.

So much of the decree or purpose of God; what is the execution of it?Execution of Gods decree. Creation. Providence.

It is an action of God effectually working all things in their time according to his decree, Eph. 1. 11. Acts 4. 28.

What are the parts of the execution?

Creation, and Providence, Psal. 33. 6, 7. 9. 10, 11. & 146. 6, 7. Jer. 10. 12.

What is Creation?Creation in generall.

It is the execution of Gods decree, whereby of nothing he made all things very good, Gen. 1. 1. 7. Heb. 11. 3.

How many things in generall are you to know concerning the Creation?

The causes, and the adjuncts; in the former whereof we are to consider the authour or efficient cause, the matter, the form or manner, and the end; in the latter the goodnesse of the creatures, and the time of their Creation.

Who is the Authour of this wonderfull work?

God alone.

How doth that appear?

Not only by the plain and manifold testimonies of holy Scripture, but also by light of reason well directed; for reason teacheth, that there must needs be a first cause of all things, from whence they proceed, not only as they are this or that, but simply as they are; that all perfections which are in other things by participation should be in it essentially, and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are, none of which things can agree to any but to God alone, whence it is that the Apostle Paul, Acts 14. 15. & 17. 24. doth point out God to the Heathen by his work above other.

p. 94Is not Creation then an article of faith above reason?

Yes; in regard of the time and manner of it, as likewise in respect of a full and saving assent unto it with comfort.

Is the Father alone to be held the Creator of all things?

No; but together with him the Son also, and the holy Ghost, for so S. John testifieth, that by Christ the eternall Word and Wisdome of God al things were made, & without him was made nothing, Joh. 1. 3. In like manner S. Paul teacheth, that by him all things were created in heaven and in earth, both things visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers, by him, and for him they were all created, Col. 1. 16. Moses also declareth, that the Spirit of the Lord moved upon the waters, sustaining and holding up, and as it were brooding (for that metaphor he useth) the unformed matter to bring forth the most comely and beautifull forms of all things, Gen. 1. 2.

Did not the Angels create some creatures at the beginning? or cannot Man or the Devils now create creatures?

No; Creation is a work of God which only he is able to doe, and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt, seem to doe, it is nothing but a delusion of the senses, as the Devill himself confesseth, Mat. 4. and the Sorcerers, Exod. 4.

What, was there not something before the Creation, as the first matter of all things, or space, or the time, in which this world was made?

No; for then there should be something eternall as well as God.

Whereof then were all things made?

Of nothing, that is, of no matter which was before the Creation.

How doth that appear?

Because they are said to have been made in the beginning, Gen. 1. 1. that is, when before there was not any thing but God the Creator, and before which there was no measure of time by men or Angels.

How and in what manner did God create all things?

By no means or instruments, (which he needeth not as man doth) but by his powerful word, that is, by his only will, calling those things that are not as though they were, Heb. 11. 3. Rom. 4. 17. Ps. 148. 5.

Was that Word by which he made all things, Christ his Son?

All things indeed that were made were made by the Son, the second Person of the Trinity, Joh. 1. 3. Col. 1. 16. Heb. 1. 2. yet that word mentioned in the 1. Gen. where it is written, that the Lord said, Let there be light, &c. was Gods command, which then had beginning, whereas the Son was from all eternity.

To what end were all things created?

For Gods glory, Prov. 16. 4.

How doth the glory of God appear in them?

First, his eternall power and Godhead is seen in raising all things out of nothing by his word alone, Esay 40. 12. Rom. 1. 20. Jer. 10. 12. & 51. 15.

p. 95Secondly, his infinite wisdome is made known by them, Psal. 104. 24. Jer. 10. 12. & 51. 15.

Thirdly, his goodnesse unto all his creatures is hereby manifested, which is very excellently set out by the Prophet in the 104. Psalm.

Fourthly, his infinite authority doth appear by them.

What uses then are we to make of the Creation?Uses of the Creation.

First, we are thereby taught to discern the true God from all Heathen and Idoll gods in the world, Esay 45. 6, 7. Jer. 10. 11, 12. for nothing in heaven and earth can give a beeing to a creature but God.

Secondly, we are to weigh them and learn their properties, Eccles. 7. 25.

Thirdly, we should learn to give God glory for them, Rev. 4. 11. Psal. 92. 5. where it is made one end of the Sabbath, Ps. 104. throughout.

Fourthly, we are to gather comfort to our selves from hence, That resting upon this faithfull Creator our hope needs not fail us so long as either heaven or earth have any help for us, 1 Pet. 4. 19. Esa. 37. 16, 17.

What doth the Scriptures teach us concerning the goodnesse of the creatures?

That God made all them in such excellency of perfection for their beeing, working, order and use, that himself did fully approve of them, and so establish them, Gen. 1. 31. which established order is that which is called Nature.

In how many things doth the goodnesse of the creatures consist?

In three: First, in perfection of their nature.

Secondly, in their properties and qualities, whereby they are able to doe those things for which they were created.

Thirdly, in their uses unto man.

How manifold is that good which men receive by them?

Threefold: First, profitable good. Secondly, pleasant good. Thirdly, honest and Christian good.

How were all things made good when we see there be divers kinds of Serpents, and noysome and hurtfull beasts?

That they are hurtfull, it commeth not by the nature of their creation, in regard whereof they at the first should only have served for the good of man.

What doe you note in the time of their Creation?

The beginning and the continuance thereof.

Might not the world have been before all time even from eternity?

No, for absolute eternity belongeth only to God, neither could any thing that is subject to time be after an infinite succession of other things.

What say you then to Aristotle accounted of so many the Prince of Philosophers, who laboureth to prove that the world is eternall?

Wherein he laboureth to finde out a point of wisdome which he had learned of none other that was before him, he therein bewrayeth his greatest folly; for his chiefest reason being grounded upon the eternity of the first mover, is of no force to prove his most absurd position, seeing God as he is Almighty, and always able to doe what he p. 96will, so is he most free, and not bound to doe all that he can, but what, when, and how it pleaseth him. But seeing Aristotle was enforced by reason to acknowledge God to be the first mover, even against his will, (for it seemed that he endevoured as much as he could to quench the light of divine knowledge shining in his face, or obstinately to close his eyes against the same) and yet not onelyonly spoiled God of the glory of his Creation, but also assigneth him to no higher office then is the moving of the sphears, whereunto he bindeth him more like to a servant then a Lord, the Judgement of God uttered by S. Paul, Rom. 1. 21. is most notoriously shewed upon him, in that he knowing God, did not glorifie him, nor give him thanks, but became vain in his disputations, and his foolish heart was darkned; while he professed wisdome, he was made a fool, approving Idolatry, and that wickednesse which the Apostle there sheweth to be a just punishment of Idolatry, and nature it self abhorreth; Arist. Polit. lib. 7. cap. 6. & lib. 2. cap. 8.

How long is it since God did create the world?

Four thousand years before the birth of our Saviour Christ, and so about 5614 years before this time.

Why is the order of the years of the world so carefully set down in the Scripture?

1To convince all Heathen that either thought that the world was without beginning, or that it began Millions of years before it did.

2To give light to all sacred Histories of the Bible.

3To shew the time of the fulfilling of the Prophecies which God foretold.

But why was not the world made sooner?

Saving the hidden wisdome and free pleasure of the Maker therein appeareth the free power of God to make or not to make, and his absolute sufficiency within himself, as having no need of any externall beeing, only creating that he might communicate & manifest his goodnes.

How long was God creating the world?

Six days and six nights.

Why was he creating so long, seeing he could have perfected all the creatures at once and in a moment?

First, to shew the variety, distinction and excellency of his severall creatures.

Secondly, to teach us the better to understand their workmanship, even as a man which will teach a child in the frame of a letter, will first teach him one line of the letter, and not the whole letter together.

Thirdly, to admonish us, that we are bound to bestow more time in discerning and knowing them then we doe.

Fourthly, that we might also by his example finish our work in six days.

Fiftly, that we might observe, that many of the creatures were made before those which are ordinarily their causes, and thereby learn, that the Lord is not bound to any creature, or to any means: thus the sunne was not created before the fourth day, and yet dayes which now are caused by the rising of the sunne were before that; so trees and plants were created the third day, but p. 97the Sun, Moon, and Stars, by which they are now nourished and made to grow, were not created till after the third day.

Hitherto of the creation in generall,The creation of the particular creatures. what are the particular creatures?

The world and all things therein, Acts 17. 24. or the heavens, and the earth, and all the host of them. Gen. 2. 1.

How many heavens are mentioned in the Scriptures?The Heavens.

Three: the first is the ayre wherein we breathe, the birds doe fly, and the snow, rain, frost, haile and thunder are begotten, Matth. 6. 26. Gen. 7. 11.

The second is the sky, wherein the Sun, the Moon, and the Starres are placed; Gen. 1. 14, 15. Deut. 17. 3.

The third, wherein the Angles, and the soules of the Saints from hence departed are now in; 2 Cor. 12. 2. Mat. 18. 10. Mark. 12. 25.

What understand you by the earth?

The lowest part of the world,Of the earth. containing the globe of the land and the waters.

What mean you by the host of them?

All the creatures which the Lord made to have their beginning and being in them, Psal. 103. 20, 21. 148. 2. &c. Deut. 17. 3. Joel 2. 10, 11.

How are the creatures distinguished?

Into visible, and invisible; Col. 1. 16.

What are the things invisible?Of the invisible creatures.

The third heaven,The third heaven and Angels. and the Angels placed therein.

Why is there no more expresse mention in the first of Genesis, of the creation of these, especially being creatures in glory so farre passing others?

1. They are not expresly mentioned, because Moses setteth forth the things that are visible; and therefore doth not only passe them by, but also minerals and other things inclosed in the bowels of the earth.

2. Some respect also might be had of the weaknesse and infancie of the Church at that time; God did first teach them more plain and sensible things, and as they grew in knowledge, he afterwards revealed other things unto them; but that they were (in one of the six dayes) created, it is most evident by Heb. 11. 10. Psal. 103. 20. & 148. 2. 5. Col. 1. 16.

In which of the six dayes were they created?

Though it be not so plainly revealed in Scripture, yet it may be gathered by Gen. 1. 1. (where under the term of heavens, these glorious creatures may be also comprehended) and Job 38. 6, 7. that they were created the first day.

Of what nature are the Angels?

They are substances wholly spirituall;Of Angels. (not in parts as man is) and in respect of their simple essence in the Scripture, they are called spirits.