A Body of Divinity

To the Christian Reader.

C Hristian Reader, I do here present and commend unto thee a book of great worth and singular use, which was written and finished about twenty years since: the Author whereof is well known to be so universally eminent in all Learning, and of that deep knowledge, and judgment in sacred Divinity, that he transcendeth all elogies and praises which I can give him. I commend it unto the (Christian Reader) under a twofold notion; the first respecteth the subject matter of this whole Work, which is of greatest excellency, ad being The sum and substance of Christian Religion, upon which as a most sure foundation we build our faith, ground all our hopes, and from which we reap, and retain all our joy and comfort in the assurance of our salvation; which as at all times it is most profitable to be read, studied and known, so now (if ever) most necessary in these our days, wherein men never more neglected these fundamental principles, as being but common and ordinary truths, and spend their whole time, study, and discourse about Discipline, Ceremonies, and circumstantial points; and herein also not contenting themselves with those common rules, and that clear light which shineth in the Word; they are only led by their own phantasies, daily creating unto themselves diversity of new opinions: and so falling into sects and schisms they break the bond of love, and fall off from the communion of Saints, as though it were no Article of their Creed; and being in love with their own new Tenets, as being the conception and birth of their own brains, they contend for them more then for any fundamental truths; and not only so, but also hate, malign, and most bitterly, and uncharitably censure all those that differ from them in their opinions, though never so conscientious and religious, as though they professed not the same faith, yea, served not the same God, nor believed in the same Christ; but remain still Aliens from the Common-wealth of Israel, and in comparison of themselves no better then Papists, or at the best but carnal Gospellers. The second notion under which I commend it respecteth the Work itself, or the manner of the Authors handling it, which is done so soundly and solidly, so judiciously and exactly, so methodically and orderly, and with that familiar plainness, perspicuity and clearness, that it giveth place to no other in this kind either ancient or modern, either in our own, or any other Language which ever yet came to my view; in which regard I may say of it, as it is said of the virtuous woman; Many have done excellently, but this our Author exceedeth them all. I will add no more in the deserved praises of this Work, but leave it (Christian Reader) to thyself to peruse and judge of it, commending thee to the Word of God's grace and the good guidance of his holy Spirit, who is able to build thee up in fruitful knowledge, to lead thee into all truth, to direct and support thee in the ways of godliness, and to give thee an everlasting inheritance amongst the blessed.

The Connection of these Points together, and Dependence of them one upon another.

IN Christian Religion we are to consider the

• Ground thereof, contained in the Scripture.
• Parts, which treat of God's
  • Nature, in his
    • Essence, considered absolutely in it self: where, the doctrine of divine Attributes which respect either
      • His perfection, in his
        • Simpleness, whereby he is exempted from Composition and division.
        • Infiniteness, whereby he is exempted from all measure of
          • Time, by his eternity.
          • Place, by his immensity.
      • Life, whence he is called The living God, Considered in his
        • All-sufficiency
          • Al-seeing wisdom
            • Foreknowledge.
            • Counsel.
          • Almighty power.
        • Holy will, wherein is seen, his
          • Goodness, and therein his
            • love unto his creatures.
            • mercy or grace shown them in their misery.
          • Justice, in his
            • word, called his Truth.
            • deeds
              • disposing of all things rightly.
              • rendering to the creatures according to their works.
    • Persons, subsisting in one and the same undivided Essence.
  • Kingdom, in his
    • Eternal decree which men must not curiously pry into, but content themselves with what is made manifest.
    • Execution thereof, in the works of
      • Creation of things
        • Invisible
          • The highest Heavens.
          • Angels.
        • Visible
          • Unreasonable.
          • Reasonable man: consisting of
            • Body.
            • Soul.
      • Providence,
        • Common unto all creatures,
        • Proper, respecting the everlasting condition of principal Creatures.
          • Angels
            • Good.
            • Bad.
          • Men, who are ordered in
            • This life, by the tenor of a twofold Covenant:
              • Nature or Works, where we are to consider the
                • Conditions, and
                • Events,
                  • Shame
                    • Primary, the fall of our first parents.
                    • Secondary, the corruption of
                      • Nature, original
                      • Actions, actual, of
                        • omission.
                        • commission.
                  • Death, comprehending all the curses of the Law whereunto the nature of man standeth subject.
              • Grace, wherein we are to consider the state of
                • Christ the Mediator, in his
                  • Person, and there in his
                    • Natures and their
                      • Union: where, of his
                        • Conception
                        • Nativity.
                      • Distinction.
                    • Two fold state of
                      • Humiliation,
                      • Exaltation.
                  • Office, with his
                    • Calling thereunto,
                    • Execution thereof, concerning,
                      • God the party offended, wherein his priestly office is exercised, the parts whereof are
                        • Satisfaction, giving contentment to God's Justice by his
                          • Obedience to the Law,
                          • Suffering for our sin.
                        • Intercession, soliciting God's mercy for those he hath redeemed.
                      • Man the party offending, to whom he communicates the grace, by him purchased, by his
                        • Prophetical office
                        • Kingly office
                • The rest of mankind, who are called by participation of his grace: where we are to consider,
                  • 1. The company thus called out of the world, The Catholic Church of Christ, where such as obey this calling in
                    • Outward profession alone, hold only external communion with it.
                    • Inward affection also, internal with the
                      • Head Christ Jesus, there being a
                        • Mutuall donation, whereby the Father gives
                          • Christ to them.
                          • them to Christ.
                        • Mystical union, whereby they are knit together by God's quickening Spirit.
                      • The rest of mankind, whence ariseth the Communion of Saints.
                  • 2. Grace whereunto they are called.
                    • Reconciliation
                      • Justification: where, of Justifying Faith.
                      • Adoption, and therein of Hope.
                    • Sanctification, and therein of Love: here consider the
                      • Rule of Holines, the moral law, contained in the ten Commandments, wherein are to be considered,
                        • General rules to be observed in the exposition of them.
                        • Distinction of them into two tables containing the duties we owe unto,
                          • God: namely,
                            • Having the true God, and entertaining him in all the powers of the soul. Com. 1.
                            • Honoring him with that worship which is to be given from men to him,
                              • Every day as occasion requireth, either in
                                • Solemn worship, prescribed in the 2. Com.
                                • Glorifying his name in the common course of our life, in the 3. Com.
                              • One day certain in the week, prescribed in the 4. Com.
                          • Man respecting,
                            • Such acts as are joined with advised consent in duties which we owe unto,
                              • Special persons in regard of some particular relation which we bear unto them, prescribed in the 5. Com.
                              • All men in general, for the preservation of their
                                • Safety, in the 6. Com.
                                • Chastity, in the 7. Com.
                                • Goods, in the 8. Com.
                                • Good name, in the 9. Com.
                            • The first thoughts and motions of evil towards our neighbor that do arise from the corruption of our nature, in the 10. Com.
                      • Exercise thereof
                        • Repentance.
                        • Fruits thereof, in
                          • Resistance of sin by Christian warfare, where, of the spiritual
                            • Armor:
                            • Conflict with the
                              • World
                              • Flesh
                              • Devil
                              in
                              • prosperity
                              • adversity:
                              here, of bearing the cross,
                          • Abounding in good works, especially towards
                            • God in
                              • Prayer, the rule whereof is contained in the Lord's Prayer, wherein are to be considered the
                                • 1 Preamble.
                                • 2 Petitions
                                  • 3 concerning God's glory:
                                  • 3 touching our necessities.
                                • 3 The Conclusion, and there, of thanksgiving.
                              • Fasting.
                            • Our brethren's
                              • Edification, in respect of their souls.
                              • Almsgiving, for the good of their bodies,
                  • 3 Means, whereby they are called: The outward ministry of the Gospel, wherein consider
                    • 1 Minister.
                    • 2 Parts of the ministry,
                      • Word.
                      • Seals annexed thereunto, viz.
                        • Sacraments for confirming the promises to the obedient, which are either of
                          • Initiation or Admission into the Church.
                          • Continuall nourishment.
                        • Censures for ratifying of threatenings towards the disobedient in,
                          • Word, by admonition.
                          • Deed, by
                            • Suspension.
                            • Excommunication.
                    • 3 The kinds thereof: namely, the
                      • Old ministry before Christ, called The Old Testament; where, of the
                        • 1 Word of the Gospel more sparingly, and darkly delivered.
                        • 2 Types and Ceremonies.
                        • 3 Sacraments
                          • Initiation; Circumcision.
                          • Nourishment; Paschal Lamb.
                      • New, from the coming of Christ unto the end of the world, called The New Testament, wherein is to be considered the cleernes and efficacy of the
                        • Word
                        • Sacraments
                          • Initiation; Baptism.
                          • Nourishment; The Lord's Supper.
                    • 4 Divers states of the Church.
            • The world to come, by the sentence of a twofold Judgment,
              • Particular, upon every soul as soon as it departs from the body.
              • General, upon all men at once both in soul and body: therein is to be considered
                • 1 Judge, Christ coming with the glory of his Father.
                • 2 Parties to be judged
                  • Quick, of whom there shall be a change.
                  • Dead, of whom there shall be a resurrection.
                • 3 Sentence and execution thereof: where, of the
                  • The torments of the Damned.
                  • The joys of the Blessed.

THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads.

• 1. OF Christian Religion, and the grounds thereof; God's Word contained in the Scriptures.
• 2. Of God and his Attributes, Perfection, Wisdom, and Omnipotency.
• 3. Of God's Goodness and Justice, and the Persons of the Trinity.
• 4. Of God's Kingdom, and the Creation of all things.
• 5.Of the Creation of man in particular, and the Image of God according to which he was made.
• 6. Of God's Providence, and continual government of his creatures.
• 7. Of the good Angels that stood, and the evil Angels that forsook their first integrity.
• 8. Of the Law of nature, or the Covenant of works made with man at his Creation, and the event thereof in the fall of our first Parents.
• 9. Of Original and Actual sin, whereunto all mankind by the fall is become subject.
• 10. Of God's curse, and all the penalties due unto sin, whereunto man is become subject as long as he continueth in his natural estate.
• 11. Of the Covenant of Grace, and the Mediator thereof, Jesus Christ our Lord, his two distinct natures in one Person, together with his Conception and Nativity.
• 12. Of the state of Humiliation and Exaltation of our Savior, his office of Mediation, and calling thereunto.
• 13. Of his Priestly office, and the two parts thereof, Satisfaction and Intercession.
• 14. Of his Prophetical and Kingly office.
• 15. Of the calling of men to partake of the grace of Christ both outward and inward, and of the Catholic Church thus called out of the world, with the members and properties thereof.
• 16. Of the mutual donation whereby the Father giveth Christ to us and us unto Christ: and the mysteriall union whereby we are knit together by the band of God's quickening spirit, with the Communion of Saints arising from thence, whereby God for his Sons sake is pleased of enemies to make us friends.
• 17. Of Justification, and therein of justifying faith and forgiveness of sins.
• 18. Of Adoption, whereby in Christ we are not only advanced into the state of friends, but also of sons and heirs, and therein of the spirit of Adoption and Hope.
• 19. Of Sanctification, whereby the power of sin is mortified in us, and the image of God renewed; and therein of love.
• 20. Of the direction given unto us for our sanctification, contained in the Ten Commandments; with the rules of expounding the same, and of distinction of the Tables thereof.
• 21. The first Commandment, of the choice of the true God, and the entertaining him in all our thoughts.
• 22. The second Commandment, of the solemn worship that is to be performed unto God; and therein of Images and Ceremonies.
• 23. The third, of the glorifying of God aright in the actions of our common life; and therein of swearing and blaspheming.
• 24. The fourth, of the certain time set apart for God's service, and therein of the Sabbath and Lord's day.
• 25. The fifth, of the duties we owe one unto another, in regard of our particular relation unto such as are our Superiors, Inferiors, and equals.
• 26. The sixth, of the preservation of the safety of men's persons, and therein of peace and meekness.
• 27. The seventh, of the preservation of chastity, and therein of temperance and marriage.
• 28. The eight, of the preservation of our own and our neighbors goods, and therein of the maintaining of justice in our dealing one with another.
• 29 The ninth, of the preservation of our own and our neighbors good name, and the maintaining of truth in our testimony, and truth.
• 30 The tenth, of contentedness: the first motions of concupiscence which do any way cross that love we owe to our neighbor: whereto for conclusion may be added the use of the Law.
• 31 Of Repentance.
• 32 Of the spiritual warfare and Christian armor.
• 33 Of resistance of the temptations of the Devil.
• 34 Of resisting the temptations of the world, both in prosperity and adversity; and here of patient bearing of the Cross.
• 35. Of resisting the temptations of the flesh.
• 36. Of new obedience and good works, and necessity thereof.
• 37. Of Prayer in general, and the Lord's Prayer in particular, with the Preamble thereof.
• 38. Of the three first Petitions which concern God's glory.
• 39. Of the three latter which concern our necessities.
• 40. Of the conclusion of the Lord's Prayer, wherewith is to be handled the point of praise and thanksgiving.
• 41. Of fasting.
• 42. Of mutual edifying one another, and liberality towards the poor.
• 43. Of Ministers, and ministry of the Gospel; and therein of preaching and hearing the Word.
• 44. Of the Appendants of the Word, Sacraments, which are the seals of the promises, and Ecclesiastical censures, which are the seals of the threatenings of the Gospel.
• 45. Of the ministry of the Old Testament, before the coming of Christ, with the Word, Types, and Sacraments thereof.
• 46. Of the ministry of the New Testament, and comparing the Word and Sacraments thereof with the old.
• 47. Of Baptism.
• 48. Of the Lord's Supper.
• 49: Of the divers estates of the Church in prosperity and under persecution, in integrity and corruption, and the rending thereof by schisms and heresies.
• 50. Of death, and the particular Judgment following.
• 51. Of the general Judgment, and therein of the Judge Christ Jesus his coming in glory: and the parties to be judged, both quick and dead; with the resurrection of the one, and the change of the other.
• 52. Of the last sentence and the execution thereof; of the torments of the damned, and joys of the blessed.

A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION.

W Hat is that which all men especially desire?

Eternal Life and Happiness.

How do men look to obtain Happiness?

By Religion, which is a thing so proper to man, that it doth distinguish him more from beasts then very Reason, that is made his form; for very beasts have some sparkles or resemblance of Reason, but none of Religion.

Is Religion generally to be found in all men?

Yes; for the very heathens condemned them to death that denied all Religion: and there is no people so barbarous, but they will have some form of Religion, to acknowledge a God; as all India, East and West, showeth.

May a man be saved by any Religion?

No; but only by the true, as appeareth, Joh. 17. 3. This is life eternal to know thee, and whom thou hast sent, Jesus Christ: and He that knoweth not the Son, knoweth not the Father.

Which be the chief false Religions that are now in the world?

Heathenism, Turkisme, Judaism, Papism.

What do you observe out of this diversity of Religions in the world?

The misery of man when God leaveth him without his Word; an example whereof may be seen in the Idolaters, 1 King. 18. 27. and Rom. 1. 22, 23. and some making a stick or a straw, othersome a red cloth for their God, as the Lappians.

Seeing then there are so many Religions in the world, and everyone looketh to obtain happiness by his own Religion; of (what Religion are you?

I am a Christian.

What is Christian Religion?

It is the acknowledging of the only true God, and of Jesus Christ whom he hath sent.

How prove you that?

By that saying of our Savior Christ, Joh. 17. 3. This is life everlasting (which is the reward of Christian Religion) that they may know thee to be the only true God, and Jesus Christ whom thou hast sent: where he meaneth not a bare contemplative knowledge, but a thankful acknowledging, which comprehendeth all Christian duties, consisting in faith and obedience; for he that being void of the fear of God, which is the beginning and chief point of knowledge, Prov. 1. 7. abideth not in God, but sinneth: dwelleth in darkness, who hath neither seen God, nor known him, 1 Joh. 3. 6.

What do you call the Doctrine which showeth the way unto everlasting life and happiness?

It is commonly termed Theology or Divinity, and the familiar Declaration of the principles thereof (for the use especially of the ignorant) is called Catechising, Heb. 5. 12, 13, 14. 1 Tim. 6. 1, 2.

What is Catechising?

A teaching by voice and repetition of the grounds of Christian Religion, Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19.

Where should it be used, and by whom?

Both at home by the Master of the House, and in the Church likewise by the Minister.

Why at home?

Because houses are the Nurseries of the Church.

Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion.

[ 1] First, God accounteth of Abraham for his care in this duty, Gen. 18. 19.

[ 2] Secondly, He commandeth all parents to perform this duty to their children, Deut. 6. 6, 7. Ephes. 6. 4.

[ 3] Thirdly, all children are made blind in the knowledge of God and of Religion by Adams fall, and consequently they must be enlightened and informed by teaching, if they will not die, which Solomon therefore commandeth, Prov. 22. 6. and our Savior Christ biddeth children be respected, Mark. 10. 14, 15, 16.

[ 4] Fourthly, the examples of the godly for this duty, in bringing their children with themselves to holy exercises: So Hannah brought up Samuel to the Tabernacle, 1 Sam. 1. 24. and Mary Jesus to the Temple, when he was twelve years old, Luk. 2. 42. by which we perform the effect of consecrating our children to God, Exod. 13. 2.

[ 5] Fifthly, common equity should move Parents to this duty, for as their children receive from them original sin, by which they are made so blind in God's matters, it is equity they should labor to remove that blindness by teaching them after God's Word.

[ 6] Sixthly, God promiseth as the greatest blessing to men, that their children should speak of him under the Gospel, Joel 2. 28. Act. 2. 17.

But is it not some disgrace and baseness that men of years and place should be Catechised?

If men will be Christians, which is their greatest honor, they must hold it no disgrace to learn Christ: Noble Theophilus held it none, who was thus catechised, as Luke showeth Chap. 1. 4. likewise Apollos, Act. 18. 28.

To come then to the declaration of Christian Religion; tell me wherein doth the happiness of man consist?

Not in himself, nor in any other created thing, but only in God his Creator, who alone being infinite, is able to fill the heart of man.

How may we come to enjoy God?

By being joined unto him, and so partaking of his goodness; for happiness is to be found by acquaintance and fellowship with him who is the foundation of blessedness, man so knowing him, or rather being known of him, that he may serve him and be accepted of him, honor him and be honored by him.

By what means come we to the knowledge of God?

By such means as he hath revealed in himself; for God dwelleth in the light that no man can come unto, whom no man hath seen, nor can see, 1 Tim. 6. 16. except he show himself unto us: not that he is hidden in the darkness, for he dwelleth in the light, but that the dullness of sight, and blindness of our hearts cannot reach unto that light, except he declare himself unto us; like as the Sun is not seen, but by his own light, so God is not known but by such means as he hath manifested himself.

By what means hath God revealed himself?

By his Divine works and by his holy Word, as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm, The Heavens declare the glory of God, and the firmament shewth his handy work, and so continuing unto the seventh verse touching his Works, and from thence to the end of the Psalm, touching his Word; The law of the Lord is perfect converting the Soul, the testimony of the Lord is sure making wise the simple.

What gather you of this?

That all curious searching to know more of God then he hath shown of himself is both vain and hurtful to the searchers, especially seeing by his Works and Word he hath declared as much as is profitable for men to know, for his glory and their eternal felicity. Therefore Moses saith, Deut. 29. 29. The secret things belong unto the Lord our God, but those things which are revealed, belong unto us, and to our children forever.

What be the Divine works whereby God hath shown himself?

The Creation, and preservation of the world, and all things therein; so the Apostle to the Romans saith, That all men are inexcusable, seeing that which may be known of God, is made manifest within them; for God hath made it manifest unto them. For the invisible things of God while they are understood in his works by the Creation of the world, are seen, even his eternal power and Godhead, Rom. 1. 19, 20. Also preaching amongst the gross Idolatrous Lystrians, Act. 14. 17. he saith, that God hath not left himself without Testimony, bestowing his benefits, giving rain and fruitful seasons from heaven, filling our hearts with food and gladness.

And preaching among the learned, and yet no less superstitious Athenians, he citeth and canonizeth the Testimony of the Poets, to show that God is not far from everyone of us, for in him we live, move, and have our being, Act. 17. 27, 28. For whosoever amongst the Heathen Poets, and Philosophers, which professed wisdom, hath not been willfully blind, have learned by contemplation of the Creatures of the world, that God is the Maker and preserver of the same.

What use is there of the knowledge obtained by the Works of God?

There is a double use, the one, to make all men void of excuse, as the Apostle teacheth, Rom. 1. 20. and so it is sufficient unto condemnation.

The other is to further unto salvation, and that by preparing and inciting men to seek God, If happily by groping they may find him, as the Apostle showeth, Act. 17. 27. whereby they are made more apt to acknowledge him when he is perfectly revealed in his Word, or after they have known God out of his Word, by contemplation of his infinite power, wisdom, and goodness, most gloriously shining in his Works, to stir them up continually, to reverence his Majesty, to honor and obey him, to repose their trust and confidence in him; and so the Children of God do use this knowledge of God, gathered out of his Divine Works, as appeareth in many places of the Scriptures, and especially of the Psalms, which are appointed for the exercise of the whole Church, Psal. 8. Psal. 19. Psal. 95. Psal. 104. & 136. &c.

Are not the Works of God sufficient to give knowledge of the only true God, and the way unto everlasting happiness?

They may leave us to be without excuse, and so are sufficient unto condemnation, but are not able to make us wise unto Salvation, because of things which are necessary unto Salvation, some they teach but imperfectly, others, not at all, as the distinction of the Persons in the Godhead, the fall of man from God, and the way to repair the same.

Where then is the saving knowledge of God to be had perfectly?

In his holy Word, for God according to the riches of his Grace, hath been abundant towards us in all wisdom and understanding, and hath opened unto us the Mystery of his will, according to his good pleasure, which he hath purposed in himself, as the Apostle teacheth, Ephes. 1. 7, 8, 9.

What course did God hold in the delivery of his Word unto men?

In the beginning of the world he delivered his Word by Revelation, and continued the knowledge thereof by Tradition, while the number of his true worshippers were small, but after he chose a great and populous Nation, in which he would be honored and served, he caused the same to be committed to writing for all ages to the end of the world: for about the space of two thousand five hundred years from the Creation, the people of God had no written Word to direct them; Thence for the space of three thousand one hundred years, unto this present time, the Word of God was committed unto them in writing, yet so that in half that time God's will was also revealed without writing extraordinarily, and the holy books indicted one after another, according to the necessity of the times, but in this last half, the whole Canon of the Scriptures being fully finished, we and all men, unto the worlds end, are left to have our full instruction from the same without expecting extraordinary revelations, as in times past.

Were these Revelations in times past delivered all in the same manner?

No; for (as the Apostle noteth, Heb. 1. 1.) at sundry times, and in divers manners God spake in times past unto the Fathers by the Prophets. The diverse kinds are set down in Numb. 12. 6. and 1 Sam. 8. 6. and may be reduced to these two general heads, Oracles, and Visions.

What call you Oracles?

Those Revelations that God, as it were, by his own mouth delivered to his servants, and that ordinarily by Vrim and Thummim, or by Prophets extraordinarily called.

What do you understand by Visions?

Those Revelations whereby God signified his will by certain images and representations of things offered unto men, as may be seen in the Visions of Daniel, Ezekiel, Jeremiah, &c.

How were these Visions presented unto men?

Sometime to men waking, sometime to men sleeping, sometime to the mind, sometime by the eyes, to the imagination of men sleeping were offered divine dreams, in expounding whereof we read that Joseph and Daniel excelled; but now they together with all other extraordinary Revelations are ceased.

Where then is the Word of God now certainly to be learned?

Only out of the Book of God contained in the holy Scriptures, which are the only certain testimonies unto the Church of the Word of God, 1 John 5. 9. 2 Tim. 3. 15.

Why may not men want the Scriptures now as they did at the first, from the Creation until the time of Moses, for the space of 2513. years?

First, because then God immediately by his voice and Prophets sent [ 1] from him, taught the Church his truth, which now are ceased, Heb. 1. 1.

Secondly, traditions might then be of sufficient certainty by reason of [ 2] the long life of God's faithful witnesses; for Methuselah lived with Adam the first man 243. years, and continued unto the Flood: Shem lived at once with Methuselah 98. years, and flourished above 500. years after the Flood: Isaac lived 50. years with Shem, and died about 10. years before the descent of Israel into Egypt: So that from Adams death unto that time, three men might by tradition preserve the purity of Religion; but after the coming of Israel out of Egypt man's age was so shortened, that in the days of Moses (the first Penman of the Scriptures) it was brought to 70. or 80. years, as appeareth by the Psal. 90. 10.

Thirdly, God saw his true religion greatly forgotten in Egypt; (Israel [ 3] then falling unto Idolatry, Ezekiel 20. 8.) and having brought Israel then his people from thence, did not only restore, but also increased the same, adding thereunto many more particulars concerning his service, which were needful for men's memories to be written.

Fourthly, God having gathered his Church to a more solemn company [ 4] then before, it was his pleasure then to begin the writings of his will, and therefore first with his own finger he wrote the ten Commandments in two Tables of stone, and then commanded Moses to write the other words which he had heard from him in the Mount, Exod. 34. 27, 28.

Fifthly, thus God provided that the Churches of all ages and times [ 5] might have a certain rule to know whether they embraced sound Doctrine or no; and that none should be so bold as to coin any new Religion to serve him with, but that which he had delivered in writing.

What is Scripture then?

The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church: or holy Books written by the inspiration of God to make us wise unto salvation, 2 Tim. 3. 15, 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31.

If that the Scriptures be written by men which are subject unto infirmities, how can it be accounted the Word of God?

Because it proceeds not from the wit or mind of men, but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost; therefore God alone is to be counted the Author thereof, who inspired the hearts of those holy men whom he chose to be his Secretaries, who are to be held only the Instrumental cause thereof.

When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord, but he spake as Baruch the son of Neriah provoked him, Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellows: How may it appear therefore that this Book which you call the Book of God, and the holy Scriptures is the Word of God indeed, and not men's policy?

By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings until our time; and reasons taken out of the Word themselves, agreeable to the quality of the writers; both which kind of arguments the holy Scriptures have as much and far more then any other writings; wherefore as it were extreme impudency to deny the works of Homer, of Plato, Virgil, Tully, Livy, Galen, &c. when as consent of all ages have reached & delivered them unto us, which also by the tongue, phrase, matter, and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be; so it were more then brutish madness to doubt of the certain truth and authority of the holy Scriptures, which no less, but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God; not only testified I say by the uniform witnesses of men in all ages, but also confirmed by such reasons taken out of the writings themselves, as do sufficiently argue the Spirit of God to be the Author of them; for we may learn out of the testimonies themselves as David did, Psa. 119. 125. That God hath established them forever.

Let me hear some of those reasons which prove that God is the Author of the holy Scriptures?

First, the true godliness and holiness wherewith the writers of the Scriptures shined as Lamps in their times, and far surpassed all men of other religions, which showeth the work of God's Spirit in them, and how unlikely it is that such men should obtrude into the Church their own inventions instead of God's Word.

Secondly, the simplicity, integrity, and sincerity of these Writers in matters that concern themselves & those that belong unto them, doing nothing by partiality, 1 Tim. 5. 21. neither sparing their friends nor themselves; so Moses, for example, in his writing spared not to report the reproach of his own Tribe, Gen. 34. 30. & 49. 5. 7. nor the incest of his parents of which he himself was conceived, Exod. 6. 20. nor the Idolatry of his brother Aaron, Exod. 32. nor the wicked murmuring of his sister Miriam, Numb. 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt, Exo. 4. 13, 14. nor his own murmuring against God in his impatiency, Num. 11. 11, 12, 13, 14. nor his want of faith after so many wonderful confirmations, Num. 20. 12. & 27. 14. Deut. 32. 51. And though he were in highest authority, and having a promise of the people to believe whatsoever he said, Exod. 19. 8. & 20. 19. & 24. 3. he assigneth no place for his own sons to aspire either to the Kingdom or to the high Priesthood; but leaveth them in the mean degree of common Levites: all which things declare most manifestly that he was void of all earthly and carnal affections in his writings, as was meet for the Penman and Scribe of God; hereunto also may be added that he writeth of himself, Numb. 12. 3. that he was the meekest of all the men that were upon the face of the whole earth, which no wise man would in such sort report of himself; if he were left to his own discretion.

Thirdly, the quality and condition of the Penmen of these holy writings, some of whom were never trained up in the school of man, and yet in their writings show that depth of wisdom, that the most learned Philosopers could not attain unto. Some also were before professed enemies to the truth, whereof afterwards they were Writers: Amos was no Prophet but an Heard-man and a gatherer of wild figs, Amos 7. 14. Matthew a Publican, employed only in the gathering of Toll, Matth. 9. 9. Peter, James & John, Fishermen, whose liberty of speech when the chief Priests & the Elders of Jerusalem beheld and understood, that they were unlettered and ignorant men, it is recorded, Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus: Paul from a bloody persecutor converted to be a Preacher and a writer of the Gospel, shown by that sudden alteration, that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned.

Fourthly, the matter of the holy Scripture being altogether of heavenly Doctrine, and savouring nothing of earthly or worldly affections, but everywhere renouncing and condemning the same, declareth the God of heaven to be the only inspirer of it.

Fifthly, the Doctrine of the Scripture is such as could never breed in the brains of man; three Persons in one God; God to become man; the Resurrection, and such like; man's wit could never hatch, or if it had conceived them, could never hope that any man could believe them.

Sixthly, the sweet concord between these writings, and the perfect coherence of all things contained in them, notwithstanding the diversity of persons by whom, places where, times when, and matter whereof they have written; for there is a most holy and heavenly consent and agreement of all parts thereof together, though written in so sundry ages, by so sundry men, in so distant places, one of them doth not gain-say another, as men's writings do; as our Savior Christ confirmeth them all, Luke 24. 44.

Seventhly, a continuance of wonderful prophesies foretelling things to come so long before, marked with their circumstances; not doubtful like the Oracles of the Heathen, or Merlins prophesies, but such as expressed the things and persons by their names, which had all in their times their certain performance, and therefore unto what may we attribute them but to the inspiration of God? Vide Calvin's Institut. lib. 1. cap. 8. Thus was the Messias promised to Adam 4000. years before he was born, Gen. 3. 15. and to Abraham 1917. years before the accomplishment, Gen. 12. 3. The deliverance of the Israelites from Egypt, to the same Abraham 400. years before, Gen. 15. 13, 14. The prophesies of Jacob, Gen. 49. concerning the twelve Tribes, which were not fulfilled till after the death of Moses, and that of the continuance of the Tribes and Kingdoms of Judah held until the coming of Christ: In the first Book of Kings, the 13. ch. 2, 3. there is delivered a prophesy concerning Josiah by name 331. years, Esa. 45. 1. concerning Cyrus 100. years before he was borne; Daniel's prophesies, and that especially of the 70. weeks, Dan. 9. 24. are wonderful; so likewise are those of the rejection of the Jews, the calling of the Gentiles, the kingdom of Antichrist, &c. some of which now we see fulfilled.

Eighthly, the great Majesty, full of heavenly wisdom and authority, such as is meet to proceed from the glory of God, shining in all the whole Scripture; yea, oftentimes under great simplicity of words, and plainness and easiness of style, which nevertheless more affected the hearts of the hearers, then all the painted eloquence and lofty style of Rhetoricians and Orators; and argueth the holy Ghost to be the Author of them, 1 Cor. 1. 17. & 21. 24. & 2. 15.

Ninthly, in speaking of the matters of the highest nature they go not about to persuade men by reasons, as Philosophers and Orators, but absolutely require credit to be given to thē, because the Lord hath spoken it: they promise eternal life to the obedient, and threaten eternal woe to the disobedient; they prescribe Laws for the thoughts, to which no man can pierce; they require sacrifice, but they prefer obedience; they enjoin fasting, but it is also from sin; they command circumcision, but it is of the heart; they forbid lusting, coveting, &c. which is not to be found in any Laws but in his that searcheth the heart.

Tenthly, the end and scope of the Scriptures is for the advancement of God's glory, and the salvation of man's soul; for they entreat either of the noble acts of God and of Christ, or the salvation of mankind, and therefore by comparing this with the former reason we may frame this argument; If the Author of the Scripture were not God, it must be some creature; if he were a creature, he were either good or bad; if a bad creature, why forbiddeth he evil so rigorously, and commands good so expressly, and makes his mark to aim at nothing but God's glory, and our good? if he were a good creature, why doth he challenge to himself that which is proper to God only, as to make Laws for the heart, to punish & reward eternally, &c? if it were no creature good nor bad, it must needs be God.

Eleventhly, the admirable power and force that is in them to convert and alter man's mind, and to incline their heart from vice to virtue ( Psal. 19. 7, 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12.) though they be quite contrary to men's affections.

Twelfthly, the Writers of the holy Scriptures are the most ancient of all others: Moses is ancienter then the gods of the heathen, that lived not long before the wars of Troy, about the time of the Judges; and the youngest Prophets of the Old Testament, match the ancientest Philosophers and Historians of the heathen.

Thirteenthly, the deadly hatred that the devil and all wicked men carry against the Scriptures, to cast them away and destroy them, and the little love that most men do bear unto them, prove them to be of God; for if they were of flesh and blood, then flesh and blood would love them and practice them, and every way regard them more then it doth, for the world loveth his own, as our Savior Christ saith, Joh. 15. 19. But we (being but carnal and earthly) savor not the things that be of God, as the Apostle saith, 1 Cor. 2. 14. and until the Lord open our hearts, and we be born again of God's Spirit, and become as new-born babes, we have no desire unto them, 1 Pet. 2. 2.

Fourteenthly, the marvelous preservation of the Scriptures; though none in time be so ancient, nor none so much oppugned, yet God hath still by his providence preserved them, and every part of them.

Fifteenthly, the Scriptures, as experience showeth, have the power of God in them, to humble a man, when they are preached, and to cast him down to hell, and afterward to restore and raise him up again, Heb. 4. 12.

Shew now how the holy Scriptures have the consonant testimony of all men at all times since they were written, that they are the most holy word of God.

First, Joshua the servant of Moses, the first Scribe of God, to whom God spake in the presence and hearing of six hundred thousand men, besides women and children, who was an eye-witness of many wonders, by which the Ministry of Moses was confirmed, testifieth his writings to be the undoubted Word of God; the same do the Prophets which continued the History of the Church in the time of the Judges, both of Moses & Joshua.

Likewise all the Prophets which successively recorded the holy Story, and Prophesies, by divine Revelation, from Samuel unto the Captivity, and from the Captivity to the building again of the Temple, and of the City, and sometimes after, receiving the same book of heavenly Doctrine from the former age, delivered them to their posterity: And Malachi, the last of the Prophets, closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb, and to use the same as a School-master to direct them unto Christ, until he came in person himself, Mal. 4. 4.

Finally, from that time the Church of the Jews, until the coming of Christ in the flesh, embraced all the former writings of the Prophets as the book of God; & Christ himself appealeth unto them as a sufficient testimony of him, Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them, and the Catholic Church of Christ, from the Apostles time until this day, hath acknowledged all the same writings both of the Old and New Testament, to be the undoubted Word of God. Thus have we the testimony both of the Old Church of the Jews, God's peculiar people and first-born, to whom the Oracles of God were committed, Act. 7. 38. Hos. 8. 12. Rom. 3. 2. & 9. 4. and the view of Christians, together with the general account which all the godly have made at all times of the Scriptures, when they have crossed their natures and courses, as accounting it in their souls to be of God, and the special testimony of Martyrs, who have sealed the certainty of the same, by shedding their blood for them: Thereunto also may be added the testimony of those which are out of the Church, Heathens, (out of whom many ancient testimonies are cited to this purpose, by Josephus contra Appion. ) Turks, and Jews (who to this day acknowledge all the books of the Old Testament) and Heretics, who labor to shroud themselves under them, &c.

Are there not some divine testimonies which may likewise be added to this?

Yes; first, the known Miracles (which the devil was never able to do) that did so often follow the writers and teachers of the Scriptures. Secondly, the manifold punishments, and destruction of those that have reviled and persecuted the same.

Are these motives of themselves sufficient to work saving faith, and persuade us fully to rest on God's Word?

No; besides all this, it is required, that we have the Spirit of God, as well to open our eyes to see the light, as to seal up fully into our hearts that truth which we see with our eyes: for the same holy Spirit that inspired the Scripture (1 Cor. 2. 10. & 14. 37. Ephes. 1. 13.) inclineth the hearts of God's children to believe what is revealed in them, and inwardly assureth them above all reasons and arguments, that these are the Scriptures of God; therefore the Lord, by the Prophet Isaiah, promiseth to join his Spirit with his Word, and that it shall remain with his children forever: Esa. 59. 21. The same promiseth our Savior Christ unto his Disciples, concerning the Comforter, which he would send, to lead them into all truth, and teach them all things, and to put them in mind of all things which he had said unto them, Joh. 14. 26. & 15. 26.

The Lord by the Prophet Jeremiah also promiseth to give his Law into their minds, and to write them in the hearts of his children, Jer. 31. 33. And S. John saith to the faithful, that by the anointing of the holy Spirit which is on them, they know all things, 1 Joh. 2. 20.

This testimony of God's Spirit in the hearts of his faithful, as it is proper to the Word of God, so it is greater then any human persuasions grounded upon reason or witnesses of men, unto which it is unmeet that the Word of God should be subject as Papists hold, when they teach that the Scriptures receive their authority from the Church; for by thus hanging the credit and authority of the Scriptures on the Churches sentence, they make the Churches work of greater credit then the Word of God, whereas the Scriptures of God cannot be judged or sentenced by any; and God only is a worthy witness himself in his Word, and by his Spirit, which give mutual testimony one of the other, and work that assurance of Faith in the Elect, that no human demonstrations can make, nor any persuasions or inforcements of the world can remove.

Shew some further reasons that the authority of the Scriptures doth not depend upon the Church.

First, because we believe the Scriptures is a work of Faith, but the Church cannot infuse Faith.

[ 1] Secondly, any authority that the Church hath, it must prove it by the [ 2] Scriptures, therefore the Scripture dependeth not upon the Church.

[ 3] Thirdly, if an Infidel should ask the Church how they are sure that Christ died for them, if they should answer because themselves say so, it would be ridiculous; when they should say, because the Scripture teacheth so, &c.

What books are the holy Scriptures, and by whom were they written?

First, The books of the Old Testament, in number nine and thirty, [ 1] (which the Jews according to the number of their letters, brought to two and twenty) written by Moses and the Prophets. Rom. 3. 2. who delivered the same unto the Church of the Jews.

[ 2] Secondly, the books of the New Testament, in number seven and twenty, written by the Apostles and Evangelists, Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles.

What language were the books of the Old Testament written in?

In Hebrew, which was the first tongue of the world, and the most orderly speech, in comparison of which, all other languages may be condemned of barbarous confusion, but chosen especially because it was the language of that time, best known unto the Church, teaching that all men should understand the Scriptures; only some few portions by the later Prophets were left written in the Chaldean tongue, (understood by God's people after their carrying away into Babylon ) namely, the 11 verse of the 10 chap. of Jer. six chapters in Daniel (from the 4 ver. of the 2 chap. to the end of the 7 chapter. ) and three in Ezra. (the fourth, fifth, & sixth.)

Had the Hebrew Text vowels, or points from the beginning as now it hath?

Our Savior saith, Matth. 5. 18. that not one jot or prick of the Law shall perish, whereby it should appear that the Law and the Prophets (for of both he speaketh immediately before) had vowels and pricks: God also by Moses commanded the Law to be written upon two great stones at the entrance of the people into the Land of promise, that all strangers might read and know what Religion the children of Israel professed; and he commanded that it should be written well and plainly, or clearly, Deut. 27. 8. which could not be performed, except it were written with the vowelling points, whereunto also belong all those places of Scripture, which testify of the clearness, and certainty of the Scripture, which could not at all be, if it lacked vowels.

What are the books of the Old Testament?

The books of Moses (otherwise called the Law) and the Prophets; for so are they oftentimes divided in the New Testament, as Mat. 5. 17. & 7. 12. & 22. 40. Luk. 16. 29. & 24. 27. Joh. 1. 45. Act. 13. 15. & 24. 14. & 26. 22. & 28. 23. Where it is to be understood, that the Law is taken for the whole Doctrine of God, delivered by Moses, which containeth not only the Law, but also promises of mercy in Christ, as he himself saith, Joh. 5. 46. If ye did believe Moses, you would also believe me, for Moses wrote of me: and whereas our Savior Christ, Luk. 24. 44. unto the Law and the Prophets, addeth the Psalms, which are a part of the Prophets, it is because they were most familiar to the godly, and generally known of the people by the daily exercise of them, the former division notwithstanding being perfect.

Which are the books of Moses?

Five in number, which are called Genesis, Exodus, Leviticus, Numbers, Deuteronomy.

How are the books of these Prophets distinguished?

Into Historical, and Doctrinal; the former whereof contain the explication of the Law, by practice principally, the latter by Doctrine chiefly.

How many Historical books be there?

Twelve in number, viz. the book of Joshua, the book of Judges, the book of Ruth, the two books of Samuel, the two books of Kings, the two books of Chronicles, the book of Ezra, the book of Nehemiah, and the book of Ester.

How are the Doctrinal books distinguished?

Into Poetical, and Prosaicall; which distinction is thought of many to be observed by our Savior Christ, Luk. 24. 44. where he under the name of Psalms comprehendeth all those books that are written in the holy Poetical style.

Which are the Poetical books?

Such as are written in Meeter or poesie, containing principally, wise, and holy sentences, (whence also they may be called Sententiall) and they are five in number, viz. The book of Job, the Psalms, and Solomon's three books, the Proverbs, Ecclesiastes, and the Canticles.

Which are the Prosaicall books?

Such as are for the most part written in prose, and foretell things to come; (whence also more especially they are termed Prophetical, or vaticinall) of which kind are sixteen writers in number, four whereof are called the greater Prophets, viz. Isaiah, Jeremiah, (to whose prophesies is annexed his book of Lamentations, though written in Meeter) Ezekiel, and Daniel, and twelve are called smaller Prophets, viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; which twelve of old were reckoned for one book, and therefore Act. 7▪ 42. Stephen citing a place out of Amos 5. 25. useth this form; As it is written in the book of the Prophets.

Be there no other Canonical books of the Scripture of the Old Testament besides these that you have named?

No; for those other books which Papists would obtrude unto us for Canonical, are Apocryphal, that is to say, such as are to lie hid, when there is proof to be made of Religion.

How prove you that those Apocryphal books are no part of the Canonical Scriptures?

[ 1] First, they are not written first in Hebrew, the Language of the Church before Christ, which all the books of the Old Testament are originally written in.

[ 2] Secondly, they were never received into the Canon of the Scripture by the Church of the Jews before Christ, (to whom alone in those times the Oracles of God were committed, Rom. 3. 2.) nor read and expounded in their Synagogues. See Josephus contra Appion. lib. 1. Eusebius lib. 3. cap. 10.

[ 3] Thirdly, the Jews were so careful to keep Scripture entire, as they kept the number of the verses and letters, within which is none of the Apocrypha.

[ 4] Fourthly, the Scripture of the Old Testament was written by Prophets, Luk. 24. 27. 2 Pet. 1. 19.

But Malachi was the last Prophet, after whom all the Apocrypha was written.

[ 5] Fifthly, they are not authorised by Christ and his Apostles, who do give testimony unto the Scriptures.

[ 6] Sixthly, by the most ancient Fathers, and Councils of the primitive Churches, (after the Apostles) both Greek and Latin, they have not been admitted for trial of Truth, though they have been read for instruction of manners, as may appear by Euseb. lib. 6. cap. 18. (out of Origen ) the Council of Loadicea, Can. 59. which is also confirmed by the sixth general Council of Constantinople, Can. 2. and many other Testimonies of the ancient Fathers.

[ 7] Seventhly, There is no such constant Truth in them, as in the Canonical Scriptures, for every book of them hath falsehood, in Doctrine, or History.

Shew some of those errors in the particular books.

In the book of Toby, the Angel maketh a lie, saying that he is Azariah the son of Ananias, Tob. 5. 12. which is far from the Spirit of God, and the nature of good Angels that cannot sin: There is also the unchaste Devil Asmodeus, the seven Angels which present the prayers of the Saints, Tob. 12. 15. and the magical toys of the fishes heart, liver and gall, for driving away of Devils, and restoring of sight, not savouring of the Spirit of God.

Judith in her prayer commendeth the fact of Simeon, Gen. 34. which the Holy Ghost condemneth, Gen. 49. 5. and prayeth God to prosper her feigned tales and lies, Jud. 9. 13. & 18.

Baruch saith, he wrote this book in Babylon, Chap. 1. whereas it appeareth by Jeremiah 43. 6. that he was with Jeremiah at Jerusalem, and went not from him. Likewise he writeth for offerings, and vessels, after the Temple was burned: and in the 6 Chapter, v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall be for seven Generations, whereas the Canonical Jeremiah Prophesieth but of 70. years, Chap. 29. 10. For ten years cannot make a Generation, neither is it ever so taken in the Canonical Scriptures.

The story of Susanna maketh Daniel a young child in the days of Astyages, and to become famous among the people by the judgment of Susanna, whereas Daniel himself writeth otherwise of his carriage into Babylon, in the days of Jehoiakim, under Nebuchadnezzar, and of the means by which he was known first to be a Prophet, Dan. 1. 2.

The story of Bell and the Dragon speaks of Habakkuk the Prophet, in the days of Cyrus, who prophesied before the captivity of Babylon, which was 70 years before Cyrus.

The first book of Maccabees, writing an History of things said, and done, doth not much interlace his own judgment: and therefore doth err the less, yet in his Narration, contrary to the second book of Maccabees, in many places, and to Josephus in some things: For example, The first book of Maccabees saith, that Antiochus died at Babylon in his bed, being grieved in mind for tidings brought to him out of Persia, 1 Mac. 6. ver. 8. & 16. But in the first chapter of the second book of Maccabees, it is said, that he was cut in pieces in the Temple of Nanea, and in the ninth chapter of the same book, that he died of a grievous disease of his bowels, in a strange Country, in the Mountains, 2 Mac. 9. 28.

The second book of Maccabees is far worse, for the abridger of Jasons Chronicle, which did set it forth, doth not only confound and falsify many stories, (as it is easy to be proved out of the first book of Maccabees, Josephus, and others) but also whilst he giveth his sentence of divers facts, doth more bewray the weakness of his judgment: as he commendeth Razis for killing himself, 2 Mac. 14. 42. and Judas for offering sacrifice for the dead, that were polluted with Idolatry, 2 Mac. 12. 45. whereas it is to be thought rather, that the sacrifice was offered to pacify the wrath of God for them that were alive, that they should not be wrapped in the curse of the wicked, as in the story of Achan, Josh. 7. yet he is the more to be born withal, because he confesseth his insufficiency (2 Mac. 15. 38. ) which agreeth not with the Spirit of God. The additions unto Ester are fabulous, convinced of many untruths by the Canonical book; as namely, first, in the Apocryphal Ester. Mordecai is said to dream in the second year of Ahashueros, (chap. 11. 2.) but in the Canonical, the seventh year ( Ester 2. 16.) And Bellarmine making the dream in the seventh year, and the conspiracy in the second, maketh five years difference, and is contrary to Chap. 11. 2. The true saith that Mordecai had no reward, ( Ester 6. 3.) the false saith he had, ( Chap. 12. 5.) Thirdly, and the false also, Chap. 12. 6. The true calleth, and the false also, Haman an Agagite, Ester 3. 2. that is, an Amalekite; the false calleth him a Macedonian, Chap. 16. 10. Also the author of those additions, describeth the countenance of the King to be full of cruelty, and wrath, ( Chap. 15. 7.) yet he maketh Ester to say it was glorious, like an Angel of God, and full of grace, ( Chap. 13. 14.) either lying himself, or charging Ester with impudent lying and flattering.

The Book of Wisdom is so far off from being any book of the Old Testament, that it is affirmed by divers ancient Writers, that it was made by Philo the Jew, which lived since Christ, as S. Jerome witnesseth, preface in Proverbs: howsoever the Author would fain seem to be Solomon, Chap. 9. 8. See his cruel sentence against Bastards in the end of the third Chapter.

Jesus the son of Sirach, showeth the frailty of man in divers places of Ecclesiasticus, and namely Chap. 46. 20. where he acknowledgeth that Samuel indeed, and not a wicked spirit in the shape of Samuel, was raised by the Witch of Endor, 1 Sam. 28. also Chap. 48. 10. he understandeth the Prophesy of Malachi, of the personal coming of Elias, which our Savior Christ doth manifestly refer to John the Baptist, Matth. 11. 14.

The third book of Esdras is full of impudent lies, and fables, convinced by the book of Ezra, Nehemiah, Haggai, and Ester; For example, Ezra saith, that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar, were by Sheshbazzar carried from Babylon to Jerusalem, Ezr. 1. 11. This Esdras saith, they were only numbered by Cyrus, not sent, but afterwards Darius delivered them to Zerubbabel, and by him they were brought to Jerusalem, Esdras 4. 44. 57.

The fourth book of Esdras is now rejected of the Papists themselves, as it was of Jerome, containing also many falsities, dreams, and fables, Chap. 6. 49, 50. Chap. 13. 6. 4. 44. &c. and Chap. 14. 21, 22, &c.

Thus much for the books of the Old Testament, in what language were the books of the New Testament written?

In Greek, because it was the most common language, best known then to the Jews and Gentiles, teaching that all Kingdoms should have the Scriptures in a language which they understand.

How are the Books of the New Testament distinguished?

They are of things revealed

• Before the writing of them; which are either
  • Historical, five in number, containing the History of
    • Christ, the 4 Gospels according to
      • Matthew
      • Mark
      • Luke
      • John.
    • His Apostles, viz. the Acts.
  • Doctrinal, 21 Epistles of
    • Paul to the
      • Romans
      • Corinthians
        • 1
        • 2
      • Galatians
      • Ephesians,
      • Philippians.
      • Colossians
      • Thessalonians
        • 1
        • 2
      • Timothy
        • 1
        • 2
      • Titus
      • Philemon
      • Hebrews.
    • James
    • Peter 2.
    • John 3.
    • Jude.
• After the writing of them, as the Apocalypse, or Revelation of S. John which is the Prophetical Book of the New Testament.

Is it agreed that all these books, and they alone, are the holy Scriptures of the New Testament?

Yes; howsoever in ancient time they have not been all received with like consent, yet they have the Testimony of all ages, and there is nothing in any of them repugnant to the rest of the Canonical Scriptures.

Were there never any Books of the Canonical Scriptures lost?

No; Heaven and Earth shall perish, before one jot or tittle of them shall perish.

What say you to the Book of Gad and Nathan, 2 Chro. 9. 29. of Ahijah and Iddo, (2 Chro. 9. 29.) and Paul's Epistle to the Laodiceans, Col. 4. 16?

These books often mentioned in the Old Testament, were not Canonical Scripture, but civil Chronicles wherein the matters of the Common-wealth were more largely written, as the Chronicle of the Medes and Persians, Esther 10. 2. and the Epistle mentioned, Col. 4. was rather of the Laodiceans to Paul, then of Paul to the Laodiceans.

What be the properties of the holy Scripture?

First, they are perfectly holy in themselves and by themselves, whereas all other writings are profane, further then they draw some holiness from them, which is never such, but that their holiness is imperfect.

Secondly, the authority of these holy writings, inspired of God, is highest in the Church, as the authority of God, whereunto no learning or degree of Angels or men, under what name or color soever it be commended, may be accounted equal, Gal. 1. 8, 9. 2 Thess. 2. 2. neither can they be judged or sentenced by any.

Thirdly, the books of holy Scripture are so sufficient for the knowledge of Christian Religion, that they do most plentifully contain all Doctrine necessary to salvation, they being perfectly profitable to instruct to salvation in themselves, and all other imperfectly profitable thereunto, further then they draw from them; whence it followeth, that we need no unwriten verities, no traditions or inventions of men, no Canon of Councils, no sentences of Fathers, much less Decrees of Popes, for to supply any supposed defect of the written Word, or for to give us more perfect directions in the worship of God, and the way of life, then is already expressed in the Canonical Scriptures, Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally, these holy Scriptures are the rule, the line, the square, and light, whereby to examine and try all judgments and sayings of men and Angels, Joh. 12. 48. Gal. 1. 9. All traditions, revelations, decrees of Councils, opinions of Doctors, &c. are to be embraced so far forth as they may be proved out of the Divine Scriptures, and not otherwise, so that from them only all Doctrine concerning our salvation must be drawn and derived, that only is to be taken for truth in matters appertaining to Christian Religion, which is agreeable unto them, and whatsoever disagreeth from them is to be refused.

How do you prove that the Scripture is such a Rule?

Since God hath appointed the holy Scriptures which bear witness of Christ ( Joh. 5. 39.) to be written for our learning ( Rom. 15. 4.) he will have no other Doctrine pertaining to eternal life to be received, but that which is consonant unto them, and hath the ground thereof in them, therefore unto them only is the Church directed for the saving knowledge of God, Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies, Revelations, and Miracles, are to be judged by their consent with the Law of God written by Moses, to which nothing is to be added, nor anything to be taken away from it, ( Deut. 12. 13. 1, 2.) yea, Christ himself appealeth to the trial of those things which Moses did write of him ( Joh. 5. 46.) being none other in any respect, but even the same whom Moses in the Law and the Prophets (which were the interpreters, and commentaries upon the Law written by Moses ) did write of, John 1. 45. and his Apostles preaching the Gospel among all Nations, taught nothing beside that which Moses and the Prophets had spoken to be fulfilled in Christ, as S. Paul testifieth, Act. 26. 22. saying, as he taught, all the rest of the Apostles did teach.

Where do you find that the Scriptures are able to instruct us perfectly to salvation?

The Apostle Paul, in 2 Tim. 3. 15. doth expressly affirm it; and reasons which may be gathered out of the two Verses following, do plainly prove it.

What are those Reasons?

1. God being author of these books, they must needs be perfect, as he himself is, who being for his wisdom able, and for his love to his Church willing to set down such a rule as may guide them to eternal life, hath not failed herein.

2. They are profitable to teach all true doctrine, and to confute the false; to correct all disorder private and public, and to inform men in the way of righteousness.

3. The man of God, that is, the Preacher and Minister of the Word, is thereby made complete and perfect, sufficiently furnished unto every good work or duty of the Ministry.

How doth this last reason hold?

Most strongly, for the people being to learn of the Minister, what to believe and what to do, and more being required of him that must be the eye and mouth of all the rest, if he may be perfectly instructed by the Scriptures, they are much more able to give every common man sufficient instruction. Again, seeing the Minister is bound to disclose the whole counsel of God to his people, ( Acts 20. 27.) he being thereunto fully furnished out of the treasury of the Word of God; it followeth that by him out of the Scriptures they may also be abundantly taught to salvation.

What further proof have you of the sufficiency of the Scriptures?

The five Books of Moses, which was the first holy Scripture delivered to the Church, was sufficient for the instruction of the people of that time, in all that God required at their hands, as appeareth by that they were forbidden to add anything unto it, or to take anything from it, but to do that only which was prescribed by the Law, ( Deut. 12. 32.) The Prince and the people are commanded to be directed thereby altogether, and not to depart from it, either to the right hand or to the left, ( Deut. 17.) How much more the Law and the Prophets (which did more at large set forth the Doctrine delivered by Moses both in precepts and promises, in practice and example) was sufficient for the time that succeeded until John the Baptist? Mat. 11. 12. Luk. 16. 16.

What more can you allege for this purpose?

Psal. 19. 7. David saith, the Law of the Lord is perfect, converting [ 1] the soul; and Psal. 119. 96. I have seen an end of all perfection, but thy Commandment is exceeding large.

Luk. 16. 29. Abraham in the Parabolicall story testifieth that [ 2] Moses and the Prophets were sufficient to keep men from damnation.

John 5. 39. Our Savior Christ affirmeth of the Scriptures of [ 3] the Old Testament, that they were witnesses of him in whom our salvation is perfect.

Acts 17. 11. The Bereans are commended for examining the Doctrine [ 4] of the Apostles by the Scriptures of the Old Testament.

Acts 26. 22. Paul taught nothing but that which Moses and the [ 5] Prophets had written of Christ to be fulfilled.

1 Joh. 1. ver. 1, 2, 3, John saith what they have heard and seen that [ 6] they delivered.

[ 7] Gal. 1. 8, 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed.

[ 8] Apoc. 22. 18, 19. there is a curse pronounced against him that addeth anything or taketh away anything from Scripture.

[ 9] 1 Cor. 4. 6. Paul saith, that no man must presume above that which is written.

[ 10] John 20. 31. S. John saith, that these things are written that we might believe that Jesus is the Christ the Son of God, and that believing, we might have life through his name; where he speaketh not only of his Gospel, but (being the surviver of the rest of the Apostles) of all their writings: Seeing then that faith by those things that are written, and eternal salvation by faith may be attained, it ought to be no controversy amongst Christians, that the whole Scripture of the old and New Testament doth most richly and abundantly contain all that is necessary for a Christian man to believe, and to do for eternal salvation.

Obj. 1. Yet our adversaries quarrel against this most rich and plentiful treasure of the holy Scriptures, alleging that we receive many things by tradition which are not in Scriptures, and yet we believe them; as Mary's perpetual Virginity, and the baptism of Infants?

We make not Mary's perpetual Virginity any matter of religion, but a likely opinion so far as it can be maintained; that it were an unseemly and unfitting thing for a sinful man to use to the act of generation the vessel which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Savior of the world; it hath warrant from the Apostles charge, Phil. 4. 8. of doing whatsoever is honest, whatsoever is of good report, whatsoever is praise-worthy, &c. As for baptism of Infants it is sufficiently warranted by reasons of Scripture, though not by example.

Obj. 2. They object that it is by Tradition, and not by Scripture, that we know such and such Books to be Scripture?

Though new beginners do first learn it from the faithful, yet afterwards they know it upon grounds of Scripture; as an ignorant man may be told of the Kings Coin, but it is not the telling, but the Kings stamp that maketh it currant and good Coin.

Obj. 3. It is objected, that it was by Tradition, and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh, Acts 7. 23. That Luke knew a great part of the Genealogy of Christ, Luk. 3. That Jude knew Satan's striving for Moses body, Jude v. 9. and the Prophesy of Enoch, ver. 5. 14. That Paul knew Jannes and Jambres, 2 Tim. 3. 8. and the saying of Christ, that it is more blessed to give then to receive. Acts 20. 35.

Such particular Histories or speeches might be received from hand to hand, but no different Doctrine from that which was written.

Obj. 4. The Apostles testimony is objected, 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught, whether by word or our Epistle.

He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures.

The Scriptures you say are a rule and a line, but are they not (as the Church of Rome imagineth) like a rule of lead which may be bowed every way at men's pleasures?

They are as a rule of steel that is firm and changeth not; ( Matth. 5. 18. Psal. 19. 9.) for seeing they are sufficient to make us wise unto salvation, (as is before proved) it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works, to be learned out of them by ordinary means of reading, prayer, study, the gifts of tongues and other sciences, to which God promiseth the assistance of his grace ( Joh. 5. 39. Jam. 1. 5.) And this sword of the Spirit, which is the Word of God written, (as the example of Christ our general Captain showeth, Mat. 4.) is delivered unto us by the holy Ghost, both to defend our faith, and to overcome all our spiritual enemies, which are the Devil and his instruments, false Prophets, Heretics, Schismatics, and such like, Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax, or a leaden rule, (as some Papists have blasphemed) that they may be so writhen every way by impudent Heretics, but that their folly and madness, as the Apostle saith, 2 Tim. 3. 9. may be made manifest to all men.

Are the Scriptures then plain and easy to be understood?

There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered, or which are prophesies of things to be fulfilled hereafter, which if we never understand we shall be never the worse for the attaining of everlasting salvation: there are other things in Scripture belonging to the saving knowledge of God, all which are dark and difficult unto those whose eyes the God of this world hath blinded, (2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43.) but unto such as are by grace enlightened and made willing to understand, ( Psal. 119. 18.) howsoever some things remain obscure (2 Pet. 3. 16.) to exercise their diligence, yet the fundamental Doctrine of faith, and precepts of life are all plain and perspicuous; for all Doctrine necessary to be known unto eternal salvation, is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned: so far is it that the Scriptures should be dangerous to be read of the Lay folks, as Papists hold.

How prove you this which you have said?

Deut. 30. 10. 11, &c. Moses taketh heaven and earth to witness [ 1] that in the Law which he had written, he hath set forth life and death, and that they can make no excuse of difficulty or obscurity. This Commandment which I command thee this day is not hidden from thee, neither is it far off, &c. which Paul also, Rom. 10. 16. applieth to the Gospel.

Psalm. 19. 8. the Prophet David testifieth that the Law of the [ 2] Lord is perfect, converting the soul; the testimonies of the Lord are true, giving wisdom to the simple; and Psalm 119. 105. Thy Word is a Lamp or Candle unto my feet, and a Light unto my paths.

[ 3] Prov. 1. 4. It giveth subtlety to the simple, and to the young man knowledge and discertion; and Prov. 8. 9. All the words of wisdom are plain to them that will understand.

[ 4] Esa. 45. 19. The Lord saith, I have not spoken in secret, in a dark place of the earth, I have not said in vain to the seed of Jacob, Seek me.

[ 5] 2 Cor. 4. 3. Paul saith, If our Gospel be hid, it is hid to them that are lost, &c.

[ 6] 2 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place, &c.

[ 7] The Scripture is our Fathers Letter to us, and his last will to show us what inheritance he leaveth us, but friends write Letters, and Fathers their wills plain.

[ 8] It were to accuse God of cruelty or desire of man's destruction, for to say that he should make the means of their salvation hurtful unto them.

[ 9] Women and children have read the Scriptures, 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy; namely, by his Grandmother Lois, and his Mother Eunice, whence the same Apostle commendeth, chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have, and less judgment, there is none so gross (which hath the understanding of a man) but may profit by it, coming in the fear of God, and invocation of his name.

Obj. 1. But here the Papists have many things to object against you, to prove that the Scriptures are dark and hard to be understood: and First, that the matters contained in them are Divine, high and beyond man's reason; as the Trinity, the Creation of nothing, &c.

These matters indeed are above human reason, and therefore are we to bring faith to believe them; not human reason to comprehend them: but they are delivered in Scripture in as plain terms as such matter can be.

Obj. 2. Peter saith, that something in Paul's Epistles be hard, and wrested by men, 2 Pet. 3. 16.

[ 1] First, he saith not that all Paul's Epistles are hard, but something in them, which we grant.

[ 2] Secondly, they are the wicked and unsettled in knowledge that wrest them, as the Gluttons and Drunkards abuse meat and drink.

Obj. 3. If Scriptures were not dark, what need so many Commentaries upon them, and why are they so full of Parables and Allegories as they are?

The whole Doctrine of salvation is to be found so plain, that it needeth no Commentary; and Commentaries are for other places that be dark, and also to make more large use of Scripture then a new beginner can make of himself, which we see necessary in all human Arts and Sciences.

Further, though speech of Scripture seem hard at first, yet by custom it becometh easy, as reading doth to children.

Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter, Acts 8. 31.

Though he understood not some harder places, yet that hindered him not from reading plainer places.

Obj. 5. The multitude of learned men that fall into heresies, which they labor to confirm by Scripture, proveth that the Scripture is dark.

It is their naughty hearts that come not with an humble and godly affection that maketh them do so.

Obj. 6. But now we see by experience that there are many that daily read the Scriptures, and yet understand not the thousandth part of them?

They read them not with care and conscience, with prayer and study, but like the women who are always learning, but never come to the knowledge of the truth, 2 Tim. 3. 7.

Obj. 7. If the Scriptures then be so plain and perspicuous, what need is there of an Interpreter?

First, to unfold obscure places, Acts 8. 31. Secondly, to inculcate and apply plain Texts, 2 Pet. 1. 10. 1 Cor. 14. 3.

Why did God leave some places obscure in the Scriptures?

First, that we might know that the understanding of God's Word is the gift of God, and therefore might beg it of him by continual prayer.

Secondly, lest we should flatter our wits too much, if all things could presently be understood by us.

Thirdly, that the Word, for the high and heavenly mysteries contained therein, might be accounted of, which for the plainness might be less esteemed.

Fourthly, that profane dogs might be driven away from these holy mysteries, which are pearls prized highly by the Elect alone, Matth. 13. 45. but would be trodden down by swine, Mat. 7. 6.

Fifthly, that we might be stirred up to a more diligent search of the same.

Sixthly, that we might esteem more of the Ministry which God hath placed in the Church, that by the means thereof we might profit in the knowledge of these mysteries.

What assurance may be had of the right understanding of the Scriptures?

For the words it is to be had out of the original Text or Translations of the same; for the sense or meaning only out of the Scriptures themselves, ( Nehem. 8. 8.) which by places plain and evident do express whatsoever is obscure and hard touching matters necessary to eternal salvation.

Why must the interpretation of words be had out of the original Languages?

Because in them only the Scriptures are for the letter to be held authentical; and as the water is most pure in the Fountain by the springing thereof, so the right understanding of the words of the holy Scriptures is most certain in the original tongues of Hebrew and Greek, in which they were first written, and delivered to the Church, out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues.

What gather you from hence?

That all Translations are to be judged, examined, and reformed according to the Text of the ancient Hebrew and original Chaldee, in which the Old Testament was printed, and the Greek Text, in which the New Testament was written; and consequently that the vulgar Latin Translation approved by the Tridentine Council for the only authentical Text, is no further to be received of true Christians then it agreeth with the original of the Hebrew and Greek Text.

But what say you of the Greek Translation of the Old Testament, commonly called the Septuagint, approved by the Apostles themselves?

The same as we say of other Translations; for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them, where it differed not in sense from the true Hebrew, yet where it differed from it they left it, as by many examples may be confirmed, ( vide Hieron. Prolog. in Matth. )

How can the certain understanding of the Scriptures be taken out of the original tongues, considering the difference of reading in divers Copies both of Hebrew and Greek: as also the difficulty of some words and phrases, upon which the best Translators cannot agree?

Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points; and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the New Testament, which came by fault of writers; yet in most by circumstance of the place and conference of other places, the true reading may be discerned; and albeit in all it cannot, nor the Translator in all places determine the true interpretation, yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion, because the Ten Commandments and the principal Texts of Scripture on which the Articles of our faith are grounded, the Sacraments instituted, the form of prayer taught, (which contain the sum or substance of Christian religion) are without all such diversity of reading or difficulty of translating, so plainly set down, and so precisely translated by consent of all men learned in the tongues, that no man can make any doubt of them, or pick any quarrel against them.

Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves?

Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit; for no man knoweth the things pertaining to God, but the Spirit of God, 1 Cor. 2. 11. and no prophesy of Scripture is of any man's own interpretation; for prophesy was not brought by the will of man, but the holy men of God spake as they were led by the holy Ghost, 2 Pet. 1. 20, 21. The interpretation therefore must be by the same Spirit by which the Scripture was written, of which Spirit we have no certainty upon any man's credit, but only so far forth as his saying may be confirmed by the holy Scriptures.

What gather you from hence?

That no interpretation of holy Fathers, Popes, Councils, Customs, or practice of the Church, either contrary to the manifest words of the Scriptures, or containing matters which cannot necessarily be proved out of the Scriptures, are to be received as an undoubted Truth.

How then is Scripture to be interpreted by Scripture?

According to the Analogy of Faith, Rom. 12. 6. and the scope and circumstance of the present place, and conference of other plain, and evident places, by which all such as are obscure and hard to be understood, ought to be interpreted; for there is no matter necessary to eternal life, which is not plainly, and sufficiently set forth in many places of Scripture, by which other places that are abused by the Devil or his ministers may be interpreted, as our Savior Christ giveth example, Mat. 4. 6. when the Devil abused the Text of Scripture, Psal. 91. 11. declaring that this place must be so understood, as it may agree with that most evident and express Commandment written in Deut. 6. 16. Thou shalt not tempt the Lord thy God.

What be the special uses of the Scripture rightly understood?

Two: First, to teach Doctrine, by laying out the Truth, and confuting errors.

Secondly, to exhort out of it, by stirring us to good, and turning us back from evil; whereunto belong those four uses mentioned by the Apostle, in 2 Tim. 3. 16. Two whereof are Theoricall, pertaining to the information of our judgment in matters of Doctrine, viz. first, teaching of Truth; secondly, reproving or convincing of Errors. Two are practical, pertaining to the direction of our life and actions, viz. first, reformation or correction of Vice, under which is comprehended, first, Admonition, secondly, instruction, or direction to good life; under which is comprehended Exhortation, and Consolation, which is a special instruction to patience in adversities, Rom. 15. 4.

What persons are meet to read or hear the Scriptures?

The holy Scriptures are reverently and profitably to be read and heard of all sorts and degrees of men and women, and therefore to be truly translated out of the original Tongues into the language of every Nation which desireth to know them: For the Lay people as well as the learned must read the Scriptures, or hear them read, both privately, and openly, so as they may receive profit by them, and consequently in a tongue they understand, 1 Cor. 14. 2.

How do you prove that the Scriptures ought to be read and heard of all sorts of people?

First, Deut. 31. 11, 12. Moses commanded the book of the Law to be read to all the children of Israel, Men, Women, Children, and [ 1] Strangers, that dwelt amongst them, that they might thereby learn to fear the Lord their God, and diligently to observe all the words of the Law.

Secondly, Joshua 8. 34. there was not a word, of all which Moses [ 2] commanded, that Joshua read not before all the Congregation of Israel, with the Women, and little ones, and Strangers, that were conversant among them; so likewise did Josiah, 2 King. 23. 2. 2 Chro. 34. 30. and Ezra, Nehem. 8. 2, 3.

[ 3] Thirdly, Psal. 1. 2. David showeth this to be the property of a godly man, and pronounceth him to be happy whose delight is in the Law of the Lord, and studieth therein day and night.

[ 4] Fourthly, Matth. 22. 29. our Savior teacheth that ignorance of the Scriptures, is the mother of error, not the mother of devotion, as the Papists have affirmed.

[ 5] Fifthly, Joh. 5. 39. Christ commandeth all men that seek eternal life in him, to search the Scriptures; Search the Scriptures, for in them ye think to have eternal life, &c.

[ 6] Sixthly, Act. 17. 11. the Bereans are commended for searching the Scriptures.

[ 7] Seventhly, 2 Tim. 3. 15. the Apostle Paul approved in Timothy, that he had learned the holy Scriptures from a young child.

[ 8] Eighthy, 2 Pet. 1. 19. the Apostle Peter commendeth the faithful for taking heed to the Scriptures of the Apostles.

[ 9] Ninthly, Rev. 1. 3. Blessed is he that readeth, and they that hear the word of this Prophesy.

[ 10] Tenthly, Col. 3. 16. Let the Word of Christ dwell richly in you, in all wisdom.

[ 11] Eleventhly, Rom. 15. 4. Whatsoever things were written afore time, were written for our learning, that we through patience, and comfort of the Scriptures might have hope; if the Scriptures be written for our learning, they are necessarily to be read by us.

[ 12] Twelfthly, Rom. 7. 7. Paul saith, he knew not sin but by the Law; but the knowledge of sin is necessary for all that will repent and be saved, therefore also is the knowledge of the Law necessary.

[ 13] Thirteenthly, Luke saith, that he wrote the Gospel to Theophilus, that he might know the certainty of those things, which before he was catechised in, Luk. 1. 4. but everyone ought to labor to be most certain of their salvation, &c.

Divers things are opposed by the adversaries, against the necessity of the Scriptures, and the reading of them by all sorts; as first, there were many believers amongst the Gentiles in the time of the Old Testament, who yet wanted the Scriptures, (which was kept in Jury) as Job and his friends.

Those (if any such were after the Law (for Job was before) were bound to have the Scripture when it was delivered by God, and the Eunuch had it and read it, Act. 8. 28.

Object. 2. The book of the Law was lost for many years, as appeareth by 2 King. 22. 8. and yet the Church was then; therefore it may want it.

The loss of that book doth argue rather the carelessness of the Priests, in not keeping it, and the sins of the people, in that God for a time deprived them of it.

Object. 3. The Church of Christians many years after Christ, wanted the Scriptures of the New Testament, and contented themselves with bare teaching.

First, though the Church for certain years then had not the New, yet they had the Old.

Secondly, there passed not many years, before the Gospels, and Epistles of the Apostles were written, and in the mean time, their heavenly Doctrine inspired from God, sufficed till they wrote.

Object. 4. There be many poor Country-men, as Plough-men, and Shepherds, which never learned to read, which yet are saved, though they never read Scripture.

They ought to have learned to read, and being not able to read, they might hear the Scriptures read by others.

Object. 5. If all ought to read Scriptures, then should they understand Hebrew and Greek, wherein the Scripture was written.

It were happy if they could understand Hebrew and Greek, but howsoever they may read Translations.

Will it not follow hereof, that preaching and expounding of the Scriptures, may be neglected as unnecessary?

No, for God hath appointed not only reading, but also preaching of his Word, especially to apply it to the use of all sorts of men to their eternal salvation, Rom. 10. 13, &c. So were the Prophets, Interpreters of the Law, (as is before shown) the Scribes and Pharisees taught in the Chair of Moses, Matth. 23. 2. The Eunuch could not understand the Prophesy of Isaiah without an interpreter, Act. 8. 31. The Ministry of the Word therefore is necessary, as the ordinary means unto salvation, 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching, not discharged from hearing the Preacher.

What is the sum of all that hath been delivered hitherto?

That we should labor for a due knowledge of the true God, that we may know what we worship, and worship what we know, 1 Chron. 28. 9. Joh. 4. 22. & 17. 3. That this knowledge of God is to be had partly by his Works, namely, so much as may serve to convince man, and make him inexcusable, Rom. 1. 19, 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures, which therefore are called his Testimonies, Psal. 119. 14. because they testify of God, Joh. 5. 39. what he is, and how he will be served of us.

Lastly, that forasmuch as all that is written in the Word of God, is written for our instruction, and learning, Rom. 15. 4. therefore we being prepared by true Prayer, sanctified by Faith, and seasoned with the Spirit of sobriety and humility, may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God.

What is the first point of Religion that we are taught in the Scriptures?

That there is a God.

Why do you make this the first point?

Because the Scripture saith, he that cometh to God, must believe that he is, Heb. 11. 6.

Have any called this into question at any time?

Yea, so saith the Prophet David, but he showeth also that it was by wicked, proud, and foolish men, ( Psal. 14. 1.) whose lives were nothing else but abomination and corruption, ( Psal. 10. 4.)

What pretence of reason might they have for this wicked imagination?

Because no man ever saw God yet, by which foolish argument they may deny also that there is any wind, or that man hath a soul, for no man yet ever saw them.

But how come you to persuade yourself that there is such a God?

Beside infinite testimonies of the Scriptures, as Gen. 1. 1. Psal. 19. ▪ the common consent of all Nations approveth this Truth, who rather worship any God, or gods, then none at all; and though man by nature doth desire to be exalted, and in respect of himself despiseth all other creatures, as Wood and Stone, yet when a piece of wood is framed out like a man, and set in the Temple, and man conceiveth an opinion, that it is a God, he falleth down and worshippeth it, ( Esa. 44. 15. 17.)

How then cometh it to pass that the wicked say there is no God? (Psal. 14. 1.)

First, though upon a sudden passion they may seem to say so, as the Devil laboreth to tempt them, yet their very Conscience after doth check them.

Secondly, they deny rather God's providence, then his being, as appeareth by Psal. 10. 4. 11.

What other reasons have you to prove that there is a God?

[ 1] God's works of Creation and Providence, both ordinary and extraordinary; For, first, the glorious frame of the World, the Heavens, and the Earth, and the Sea, and all that is in them, must needs argue that their Maker was God ( Rom. 1. 19, 20. Act. 14. 17. Zach. 12. 1.) it being evident that the world could not be made by the Creatures that are in it, neither could it make itself: as when a man comes into a strange Country, and sees fair and sumptuous buildings, and finds nobody there but birds, and beasts; he will not imagine that either birds or beasts reared those buildings, but he presently conceives, that some men either are, or have been there.

[ 2] The Creation of the Soul of man, endued with Reason and Conscience, doth specially prove the same, Zach. 12. 1.

[ 3] The preserving of things Created together with the wonderful and orderly government of the world, Day and Night, Summer and Winter, &c. manifestly convince the same: For example, Bread is no better in itself then Earth, yet man is preserved by Bread, and if he eat Earth, he dieth; the reason whereof must be attributed to the blessing of God, giving to the one force and power to nourish more then to the other.

[ 4] By the order of causes, even the heathen men have found out that there must be a God, seeing that of every effect there must needs be a Cause, until we come to the first Cause, which is the universal Cause of the being of all things, and is caused of none.

If we shall observe in God's Works an infinite multitude, a wonderful [ 5] variety; ( Psal. 104. 24.) as amongst so many millions of men, never a one like another in the compass of the face, a most constant order, a seemly agreement, and an endless continuance, or pleasant intercourse, of things coming and going, and what exceeding Majesty is in them, we must needs attribute these things to a God.

The consciences of wicked men after sin, are perplexed with fear [ 6] of being punished by some supreme Judge, who disliketh and detesteth dishonest things, and exerciseth judgments upon the mind, which maketh the most ungodly miscreants, will they nill they, to acknowledge and tremble at him, &c. ( Rom. 2. 15. Esa. 33. 14. & 57. 20, 21. & 66. 24. Psal. 14. 5. & 53. 5.) for a man that commits any sin, as murder, fornication, adultery, blasphemy, &c. albeit he conceal the matter never so close ( Gen. 38. 10. 13, 14.) that no man living know of it, yet oftentimes he hath a griping in his conscience, and fears the very flashing of hell fire; which is a strong reason, to show that there is a God, before whose Judgment seat he must answer for his fact.

There is a devil that suggesteth a temptation against God, into the [ 7] minds of men, and sometimes also really possesseth their bodies, which is a sufficient argument to prove that there is a God.

The death of the wicked with God's apparent Judgments upon [ 8] them, (besides the terror of their conscience) and the dreadful punishment executed even in this world upon many Atheists that have labored to deny it, ( Psal. 58. 10, 11.) prove that there is a God; this is David's argument, Psal. 9. 16.

The same appeareth by the rewards of the godly, and the merciful [ 9] preservation of those the trust in God, above and against natural means.

By the wonderful miracles which God hath wrought for his [ 10] Church.

By the foretelling of things to come so many thousand years before [ 11] they were accomplished.

By the divers revelations he hath made of himself to men, as to Adam, [ 12] Noah, Moses, &c.

This ground being now laid, that there is a God, what doth Christian Religion teach us concerning him?

It informeth us, first, concerning his nature; ( Act. 8. 12.) Secondly, concerning his Kingdom; and that respectively as they have relation one to the other, Act. 28. 23.

What is to been known concerning his nature?

First, what his Essence is; secondly, to whom or what persons it doth belong; In the first he is considered in his unity, in the second, in the Trinity; the former whereof, in the Hebrew tongue is noted by the singular name of Jehovah, betokening the simplicity of Essence, the latter by the plural term of Elohim, importing a distinction of Persons in the God-head.

Can we understand what the Essence of God is?

Very imperfectly, for all nature is not able to teach us what God is in himself, neither can man in nature comprehend him, Job 36. 26. 1 Tim. 6. 16.

Why is not all nature able to teach us what God is?

Because no work is able perfectly to express the worker thereof, but all nature is a thing wrought by God, therefore it cannot perfectly teach us what God is.

How prove you that man cannot comprehend him?

[ 1] The less cannot comprehend the greater, but every man is less then God, therefore no man can comprehend God.

[ 2] We cannot know the things created, much less can we know the Creator: as for example, we know that there be Angels, and that every man hath a soul, but what manner of things they be we know not.

[ 3] The Scripture saith, the Judgments of God are past finding out, Rom. 11. 33. therefore much more is God himself past finding out; and the joys of Heaven are unspeakable, much more therefore is God himself unspeakable.

How then can he be known of us, being incomprehensible?

Though his substance be past finding out of man or Angels, Amos 4. 13. yet may he be known by his properties, and actions, and we may conceive of him by his name, Exod. 33. 19. & 34. 5, 6. Psal. 145. 1, 2, &c. expressing what a one he is to us, though we be not able to know him according to the excellency of his glorious nature, only known unto himself, ( Jud. 13. 18.) Therefore he said to Moses, Exod. 33. 20. My face, that is, the glory of my Majesty (he doth not say, thou mayst not, or thou shalt not, but) thou canst not see, for there shall no man see me and live, but thou shalt see my back parts, that is, ( verse. 23.) some small measure of my glory, so far as thou art able to comprehend it: And even as Princes have their secrets, whereunto all their Subjects are not made privy, neither is it lawful for them to search into them, and yet do they so far forth publish their Commandments, as is profitable for them to know: So the Prince of all Princes hath his secrets, unto which we are not privy, and into which we may not search; yet he hath so far revealed himself unto us (by his Works and Word) as is necessary, and profitable for us to know, Deut. 29. 29.

What doth the Scripture teach us concerning the name of God?

Exod. 3. 13. Moses asketh this question of God, Behold, when I shall come unto the children of Israel, and shall say unto them, The God of your Fathers hath sent me unto you, if they say unto me, What is his name? what shall I say unto them? Whereunto God returneth this answer in the next verse, I am that I am, Thus shalt thou say unto the children of Israel, I am hath sent me unto you.

What learn you out of Moses his question?

First, that we be careful to be instructed in all things concerning our calling, thereby to be able to answer all doubts that may be moved; Secondly, that asking anything concerning God, as of his name or nature, we must ask it of himself, who because now he speaketh not but by his Ministers, Interpreters of the Scriptures, (2 Cor. 5. 20. Hosea 12. 10.) we must have our recourse unto them.

What learn you out of God's answer?

That the proper name of God is I am that I am, or (as the Hebrew soundeth) I will be what I will be; the Hebrews using the future time for the present as that which noteth a continuance.

What is meant by these words?

Hereby is set forth the manner of the being and essence of God, far otherwise then the proper names of men, which declare either nothing of their nature and being, or else not the whole and full thereof.

Is there nothing of God to be known besides his name?

Nothing as touching his being, falling under our weak and shallow capacity.

What names of God in the Scripture are derived from these words?

Two, the name Jehovah, and the name Jah, both which being drawn from this description of God, doth set forth his essence and being, teaching us, that his eternal and almighty being (whom no creature is able to conceive) dependeth of no other cause, but standeth of himself.

How is God only said to be, seeing the creatures have their being also?

God is said only to be, because he only is of himself, and all other things have their being from him, so that in comparison nothing hath a being but God. Therefore the Prophet saith, Esa. 40. 17. that all nations before him are nothing, yea to him less then nothing; and if men be nothing, for whom the world was made, how much more are all creatures in heaven and earth nothing before him, and to him less then nothing?

Can you from hence define what God is?

He must have the art and logic of God himself, that must give a perfect distinction of God, but he may in such sort be described as he may be discerned from all false gods, and all creatures whatsoever.

Why can there no perfect definition of God be given?

Forasmuch as God is in himself eternal, infinite, and incomprehensible, the first cause of all causes and effects, there can no definition be given of him; seeing every definition is an explication of the nature of the thing defined by words expressing the material and formal cause thereof, but of the first cause there can be no causes, therefore no words to express them; for these over-reaching terms of thing, being, somewhat, nature, &c. which seem to contain the Word of God as well as all other things created by him, do not express any material cause of God, neither do they contain these words God and creature, as the general doth his specials or kinds, but are spoken of them equivocally, so that the term only, and not the definition of the term doth agree to them; for in the kinds or specials of one general there is no priority of nature, as is between the cause and effect, neither is this word Cause affirmed of God, but as a term of the art of Logic; and if substance be that which upholdeth accidents, as Aristotle teacheth, neither may God be called a substance, for that in him are no accidents, but if substance be taken generally for a being, it may be said that God is a substance, yet none otherwise then as he is a being, thing, nature, &c. And if there be no material cause, there can be no formal cause of God; for although we read in the Scripture the form of God, Phil. 2. 6. yet the form is not there taken for any cause of God: but either for that which God indeed is, or for that glory which of right belongeth unto him; for in speaking of God, whom no words of man are able to express, the holy Ghost oftentimes condescending to the weakness of our understanding, useth such terms, as being known to men, do signify something that is like to that, which God indeed is of himself, that we may understand so much as is expedient for us to know of him.

Whence may the description of God be taken?

From the things whereby he doth manifest himself, called in Scripture his name, Psal. 145. 1, 2, 3. among which the chief and principal are his Attributes or Properties.

What are the Properties or Attributes of God?

They are essential faculties of God according to the diverse manner of his working, 1 Joh. 4. 16. Psal. 145.

Are they communicable with the creatures?

No; yet of some of them there are some shadows and glimpses in Men and Angels; (as Wisdom, Holiness, Justice, Mercy, &c.) other some are so peculiar to the divine Essence, that the like of them are not to be found in the creatures, (as simplenesse, infiniteness, eternity, &c.)

How may these Properties be considered?

They may be considered either in themselves, as they are essential, or in their works, or effects, which are all perfect either as they be absolute, or as they be actual; absolute in himself, by which he is able to show them more then ever he will; (as he is able to do more then ever he will do, Mat. 3. 9. God is able of stones to raise children unto Abraham ) actual, is that which he showeth in the Creation and government of the world (as Psal. 135. 7. All things that he will he doth, &c.) Again, something we may conceive of his Essence affirmatively, knowing that all perfections which we apprehend must be ascribed unto God, and that after a more excellent manner then can be apprehended; as that he is in himself, by himself, and of himself, that he is one true God and holy; but much more by denial or by removing all imperfections whatsoever, as of composition by the titles of simple, spiritual and incorporeal; of all circumscription of time, by the title of eternal; of all bounds of place, by that of infinite; of all possibility of motion, by those titles of unchangeable, incorruptible, and such like.

What description can you make of God by these Properties?

God is a Spirit eternal; or more fully, God is a spiritual substance, having his being of himself, infinitely great, and good, Joh. 4. 24. & 8. 58. Exod. 3. 14. & 34. 6, 7. Ps. 145. 3. 8, 9.

What learn you hence?

To acknowledge both my being and well-being from him, and for him alone, Acts 17. 28. 1 Cor. 10. 30. Eph. 2. 10.

What mean you when you say that God is a substance?

God is such a thing as hath a being in himself, of himself, and which giveth a being to all other things.

What mean you by that addition Of himself?

It hath a secret opposition to all creatures, which have a being, but not of themselves, whereas God alone is he in whom we live, and move, and have our being, Acts 17. 28. which proveth that he alone hath his being of himself.

How many things conceive you of God, when you say that he is a Spirit?

Six things.

First, that he is a living substance. [ 1]

Secondly, that he is incorruptible. [ 2]

Thirdly, that he is incorporeal, without body, flesh, blood, or bones, [ 3] for a spirit hath no such matter, Luke 24. 39.

Fourthly, that he is invisible, ( i. ) he cannot be seen with any mortal [ 4] eye, neither can any man possibly see him.

Fifthly, that he is intangible, not felt. [ 5]

Sixthly, that he is indivisible, ( i. ) he cannot be divided. [ 6]

How prove you that God is invisible, and not to be seen with carnal eyes?

That no man hath seen God, is plainly set down, 1 Joh. 4. 12. that no man can see God, is as plainly proved, Exod. 33. 20. 1 Tim. 6. 16. and besides Scripture, the same is also manifest by reason, for we cannot see our own souls which are ten thousand times a more gross substance then God, much less can we see God which is a most pure and spiritual substance.

Obj. 1. We read, Gen. 18. 1. that God appeared to Abraham, and Deut. 5. 24. that he shown himself to the Israelites.

God gave them indeed some outward sights whereby they might be certain of his presence, and therefore it is said, that the Lord appeared unto them, but his substance or essence they saw not; for to know God perfectly, is proper to God only, Joh. 6. 46.

Obj. 2. We read, Gen. 1. 26. that man was made according to the image of God: It would seem therefore that God is corporeal and visible as man is.

The image of God consisteth not in the shape and figure of his body, but in the mind, and integrity of nature, or (as the Scripture saith) in wisdom, righteousness, and holiness, Col. 3. 10. Eph. 4. 24.

Obj. 3. Why then doth the Scripture attribute unto him hands, feet, &c?

The Scripture so speaketh of him as we are able to conceive thereof, and therefore in these and such like speeches humbleth itself to our capacity, attributing members unto God to signify the like actions in him.

To what use serveth this doctrine, that God is a Spirit?

It teacheth us, first, to worship him in spirit and in truth, Joh. 4. 23, 24. Secondly, to drive away all fond imaginations and gross conceits of God out of our hearts, and all pictures & similitudes of God out of our sights: that we frame not any image of him in our minds, as ignorant folks do, who think him to be an old man sitting in heaven, &c. For seeing that God was never seen, whereunto shall he be resembled? Moses urgeth this point hard and often to the Israelites, saying, Deut. 4. 12. they heard a voice but saw no similitude; and addeth, ver. 15. Take ye therefore good heed unto yourselves; he saith not only take heed, but take good heed, and therefore take good heed; for (saith he again) ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire; then he cometh in the next four verses to the thing that they must therefore take heed of, that ye corrupt not yourselves and make you a graven Image, the similitude of any figure, the likeness of male or female, &c. Rom. 1. 23.

How may the Attributes or Properties of God be distinguished?

Some do concern the perfection of his essence, some his life, which in God be one and the same thing, distinguished only for our capacity.

What call you the perfection of God's essence?

His absolute constitution by which he is wholly complete within himself, and consequently needeth nothing without himself, but alone sufficeth himself, having all things from himself, and in himself; Or thus, perfection is an essential property in God, whereby whatsoever is in God is perfect, Gen. 17. 1. Psa. 16. 2. & 50. 12. Rom. 11. 35, 36.

What ariseth from hence?

All felicity and happiness, all endless bliss and glory.

What is the felicity of God?

It is the property of God, whereby he hath all fullness of delight and contentment in himself.

What learn you from the perfection of God?

That he is to seek his own glory, and not the glory of any in all that he willeth, or willeth not, doth, or leaveth undone.

What gather you thereof?

They are confuted that think God is moved to will or nill things in respect of the creatures, as men that seeing a miserable man are moved to pity; whereas God of himself, and in himself is moved to save or reject, (we speak here of reprobation, not of condemnation) to receive some, and to cast away others.

What else?

That all which he doth is perfect, howsoever he deals with us.

Wherein doth the perfection of God's essence principally consist?

In simplenesse, or singleness, and infiniteness.

Why be these two counted the principal properties of God?

Because they are not only incommunicable themselves, (whereas those which concern the life of God have some resemblance in the creature) but also make all other properties of God incommunicable.

What is simplenesse or singleness in God?

It is an essential property in God, whereby everything that is in God is God himself; therefore without parts, mixture, or composition, invisible, impassible, all essence, whence he is not called only holy, but holiness, not only just, but justice, &c. Exod. 33. 19, 20

What gather you from hence?

First, that God hath no qualities nor adjuncts in him as the creatures [ 1] have, but such as are attributed unto him for our capacity, when it is his nature this is such, 1 John 1. 5. 7. John 5. 26. John 14. 6.

Secondly, that God's essence or substance cannot be augmented or [ 2] diminished, that his nature and will cannot be changed; but he remaineth constant without shadow of change, and will be always such as he hath been from all eternity, Numb. 23. 19. James 1. 17. Psal. 33. 11. Esa. 46. 10.

By what light of reason may it be proved that God is thus unchangeable?

Whatsoever is changed, must needs be changed either to the worse, or to the better, or in a state equal to the former: but God cannot be changed from the better to the worse, for so he should become of perfect, imperfect; and to exchange from the worse to the better, it is impossible also, for then he should have been imperfect before. Lastly, if he should alter from an equal condition to an equal, so that he should forgo some good which before he had, and assume some other which before he had not, both before and after this change he should be imperfect, being destitute of some part of that good which appertained to him, which to affirm is high blasphemy.

Obj. 1. But divers things are objected against that immutability of God's nature and will: as first, that in the mystery of incarnation, God was made man, which before he was not.

That was done not by any conversion or change of the divinity, but by the assumption of the humanity.

Obj. 2. If God cannot change his mind, why is it said, that he repented that he made man?

The repentance attributed so often to God in the Scriptures, signifieth no mutation in God's nature, but in his actions, mutably decreed from all eternity; and the Scripture in this speaketh after our manner, that we may better understand what is the nature of God against sin.

Declare how that is.

When we are grieved with anything, we do then repent us that ever we did that thing for which we are grieved; and so is God said to repent him that ever he made man, with whom he was angry, to show that he was unfeignedly and highly displeased with the evil ways of mankind.

Did not God then change his mind when he drowned the world?

No; but then he did execute that which from everlasting he had decreed.

Obj. 3. It is said, Exod. 32. 14. The Lord changed his mind from the evil which he threatened to his people.

That is still after the manner of men; for man, because he is but man, cannot speak unto God but as a man: and therefore God's speaks again unto man like a man, because else man should not understand what God is, nor what his will is.

Shew me one example hereof in the Scripture.

When Moses prayed for the Israelites he used many reasons to persuade the Lord, (but especially to confirm his own hope) at the last he said thus, Turn from thy fierce wrath, and change thy mind from this evil towards thy people; thus did Moses speak to God, and if he had spoken to a mortal man he could have said no more nor no less, for man's speech is according to his capacity, and both are limited, and beyond himself he cannot go: therefore when he shows what the Lord did, he saith, he changed his mind, which was as much as he could conceive of God concerning that matter. Thus we speak as well as we can, yet in a broken and imperfect manner to God, as little children speak to their nurses; and Almighty God speaks in a broken and imperfect language to us again, for our weakness and understandings sake, as the nurse doth to the child: for if the nurse should speak so perfectly to the child, as she could to one of greater capacity, the child would not understand her: so if God should speak unto us as he could, and according to his own nature, we were never able to understand him, nor conceive his meaning.

Obj. 4. The promises and threatenings of God are not always fulfilled; therefore it seemeth that sometimes he changeth his mind.

His promises are made with condition of faith and obedience, Deut. 28. 13. and his threatenings with an exception of conversion and repentance, Psal. 7. 12.

What use may we make of this doctrine, of the simplenesse and unchangeableness of God's nature?

First, it ministereth comfort unto the faithful for strength of their weak faith, whilst they consider that the mercy and clemency of God is in all perfection, and without change unto them; for this is the foundation of our hope and comfort in this life, that he doth not now love, and now hate, but whom he loveth, to the end he loveth them, Joh. 13. 1.

Secondly, it giveth matter of terror unto the wicked, whilst they consider his wrath and severity against them to be in most full measure, the one and the other being God himself. It may also make us fear to offend him, because all his threatenings are unchangeable except we repent.

What is infiniteness?

It is an essential property of God, whereby all things in his essence are signified to be without measure & quantity, & consequently, that the substance of God, his power and his wisdom, and whatsoever is in him, is incomprehensible, Psal. 139. 1 Kings 8. 27. John 11. 7, 8, 9. Rom. 11. 33.

Wherein doth the infiniteness of God's essence especially consist?

In immensity or exceeding greatness and eternity, or everlastingness.

What is his immensity or exceeding greatness?

It is an essential Attribute or property in God whereby he contains all things, and is contained of nothing, that either is or may be imagined; and consequently is free from increasing or decreasing, and all comprehension of place, being present everywhere, both within and without the world, and filling all places wholly at all times with his presence, for he is in all places, in heaven and in earth, and the sea and hell, & all at one time; neither can he be contained in any compass of place, (as is a man or Angel or any other creature) but he is in all places, and filleth all places at once, and is beyond all compass of place that we can imagine, 1 King. 8. 27. Ps. 139. 7. & 145. 3. Job 9. 7. Esa. 66. 1. & 40. 12. Jer. 23. 24.

Is God everywhere bodily?

No, for he hath nobody.

Is God everywhere in speculation only?

No, for he worketh in everything which he beholdeth.

How then is he everywhere?

He is everywhere essentially, for his essence is not contained in any place, because he is incomprehensible.

Doth he not remove himself from place to place?

He filleth heaven and earth and all places, therefore he can neither depart from any place, nor be absent from any place.

Is he not half in one half of the world, & half in the other half of the world?

No, but as the whole soul is in the whole body and every part thereof, so God is whole and wholly in every part of the world.

Obj 1. If God be everywhere essentially, then he is in the most filthiest sink and puddle.

It is no abasing of the glory of his Majesty to say that he is there, [ 1] no more then it is to the Sun whose beams and light are there, or to a Physician to be amongst those that are sick.

All the creatures of God in themselves are exceeding good, and [ 2] when he is in the most filthiest sink in the world, he is not in a more filthy then ourselves, whether we be sick or sound.

They are his workmanship, and it is no abasement of the workmaster [ 3] to be amongst his works.

Obj. 2. If God be everywhere, why is it said he dwelleth in the heavens? Psal. 2. 4.

Because his glory and Majesty which is everywhere alike, shineth most perspicuously and visibly in heaven.

Obj. 3. It is said, Numb. 14. 42. he is not amongst the wicked.

He is not amongst them with his grace and favor to protect and defend them, but otherwise by his power and providence he is amongst them to bridle their raging affections, to plague their furious obstinacy, and dispose of their desperate attempts to his own glory, and good of his people.

Obj. 4. If God be everywhere at the same instant of time, how is he said to be sometimes near, sometimes farther off▪ Esa. 56. 6.

God is said to be near unto us, when by his word or any other means he offereth us grace and favor by them; and when he heareth and granteth our prayers, as Moses saith, Deut. 4. 7. What nation is there so great who have God so nigh unto them, as the Lord God is in all things that we call upon him for?

Obj. 5. If God be in hell, then all goodness is there, for he is all goodness; and so consequently there is no want of joy in the damned.

The damned in hell feel no part of his goodness, that is, of his mercy and loving favor; but of his power and justice. So that God is in hell by his power and in his wrath.

To what purpose and use serveth this doctrine of the immensity or infinite greatness of God?

The consideration thereof should put us in mind, that nothing which is vile and base should be offered unto God in the worship of him. Secondly, it serveth to drive all gross and idolatrous conceits of God out of our minds, and to detect and bewray the impiety and blasphemy of those persons, who either by making of pictures (as they thought) of God, or by maintaining of them, being made; or by suffering them to stand still without defacing, (especially if it be known) have thereby denied God to be incomprehensible. For those pictures and resemblances of God which ignorant men have forged in their own brain do tell us, and say, that God may be comprehended and contained within a place, yea, in a small place, or in any place, as a man or other creature, which is most high blasphemy against the Majesty of Almighty God.

What is his eternity?

It is an essential property of God whereby his essence is exempted from all measure of time, and therefore is the first and the last, without either beginning or end of days. 1 Tim. 1. 17. Esa. 41. 4. & 44. 6. Psal. 90. 2. Rev. 1. 8. 11.

In what respect is God called eternal in the Scriptures?

[ 1] That he hath been from all eternity without beginning, is now, and shall be for all eternity without end.

[ 2] That all times are present with him continually, and so nothing former nor latter, nothing past, nor to come.

[ 3] That he is the Author of everlastingness unto others, because he hath promised to give his children of his eternal goodness, and to have a continual care of them through all eternity, and will have a Kingdom in Angels and men whereof shall be no end.

Is it necessary that we should know this?

Yea, that we may here stay ourselves with the certain hope of eternal life grounded upon his eternity.

How may that hope be grounded upon his eternity?

Very well; for God being eternal, he can forever preserve us, and seeing he hath promised, he will forever preserve us, Ps. 48. 14. & 103. 17. Hereby likewise are we strengthened not only in the immortality of our soul, but also in the immortality of our bodies after the resurrection, considering that by his everlastingness he giveth continual being to such of his creatures, as he is pleased to give a perpetual continuance unto.

Why else is God said to be eternal?

That so he might be discerned from all other things created; for nothing is like unto God, as the Scriptures testify: Esa. 40. 18. Psalm. 113. 45.

How is God said to be alone everlasting, seeing Angels and souls of men shall be also everlasting?

In regard of the time to come they are everlasting, but not in regard [ 1] of the time past; for though they shall continue always, yet they had their beginning, which cannot be said of God; who therefore is called Alpha and Omega, Rev. 1. 8.

Their continuance is such as it is not absolute and by it self, but [ 2] proceeding from the power of God who is able if so he pleased to give unto them an end as well as a beginning, in which respect God is said only to have immortality, 1 Tim. 6. 16.

Is it necessary we hold God to be eternal, that so he may be discerned from all things created?

Yea, we hold it in that respect for two causes.

First, because certain heretics have thought either all the creatures, [ 1] or some of the creatures at least, to be derived from the very nature and essence of God by propagation, as children from their mothers womb.

Secondly, that all idolatrous cogitations of God may be excluded [ 2] out of our minds.

What is the life of God?

It is an essential property of God, whereby the divine nature is in perpetual action, living and moving in it self; hereof is that speech in the Scripture so often used, The Lord liveth: hereof likewise is that form of asseveration or oath used so often both by God, Num. 14. 21. Rom. 14. 11. and by man, 1 Sam. 19. 6. Jer. 4. 2. As the Lord liveth; and hereof it is, that the Lord so ordinarily in the Scriptures hath the name of the living God, Psal. 42. 2. Jer. 10. 10. Heb. 3. 12. & 10. 31.

Why is God called a living God?

For four causes; first, because he only hath life in himself and of [ 1] himself, and all other creatures have life from him; Psalm. 35. 10. & 36. 9. 1 Tim. 6. 16. John 5. 26.

Because he is the only giver of life unto man, Genes. 2. 7. Acts [ 2] 17. 28.

Because he is the God especially (not of the dead, but) of the living; [ 3] Mat. 22. 32. for all live unto him.

To distinguish him thereby from all the false God's of the heathen, [ 4] which have no life in them. Psal. 115. 5, 6.

What may be known as touching the life of God?

As all life is active in itself, so the chief life (such as is in the highest degree to be attributed unto God) is operative in three faculties and operations; viz. in understanding, in power, and will.

What then be the attributes whereby this life of God is signified?

His all-sufficiency, and his holy will; the former whereof comprehendeth his omniscience or all-knowing wisdom, and his omnipotence or almighty power.

What is the knowledge or wisdom of God?

It is an essential property of God whereby he doth distinctly and perfectly know himself, and of and by himself all other things that are, were, or shall be, or can be; understanding all things aright, together with the reason of them: Mat. 11. 27. Heb. 4. 13. Job 12. 13. Psal. 139. 11. John 21. 17. 1 Tim. 6. 16.

How many things do you conceive of God by his attributes?

Four things. 1. That he knoweth all things. 2. That he can be deceived in nothing. 3. That he most wisely hath disposed and ordered all things, insomuch that he cannot justly be reproved in any of them. 4. That he keepeth not his wisdom to himself, but bestoweth it upon his creatures, so that whatsoever wisdom they have, they have it from God.

After what sort doth God understand and things?

Not by certain notions abstracted from the things themselves, but by his own essence; nor successively (remembering one thing after another) or by discourse of reason, but by one and the same eternal and immutable act of understanding, he conceives at once all things, whether they have been or not.

How great is this wisdom of God?

It is infinite even as God is infinite Psal. 147. 5. Esa. 40. 28.

What be the branches thereof when it is referred to God's actions?

Fore-knowledge and counsel, Acts 2. 23.

What is the fore-knowledge of God?

That by which he most assuredly foreseeth all things that are to come, Acts 2. 23. 1 Pet. 1, 2. Though this be not properly spoken of God, but by reason of men to whom things are past, or to come.

Is this fore-knowledge of God the cause why things are done?

No, but his will.

What is the Counsel of God?

That by which he doth most rightly perceive the best reason of all things that are or can be, Job 12. 12, 13. Prov. 8. 14. Eph. 1. 9.

For the clearer knowledge of this wisdom of God, what is there further to be considered?

For the better understanding of this attribute, we must consider that the wisdom of God is twofold. First, it is absolute, and we do so term it, because by it God can, and doth simply and absolutely know all things from all eternity: Heb. 4. 13. Psalm. 94. 11. Secondly, it is special, whereby he doth not only know his elect children as he knoweth all things else, but also he doth acknowledge them for his own, and doth discern them from others, and love them before others; 2 Tim.

Of which do the Scriptures properly speak, when they attribute wisdom to God?

They speak then of his absolute knowledge, whereby he doth not only know always, and most perfectly himself and the whole order of his mind, but also understandeth and knoweth all his works, and the works of all his creatures, past, present, and to come; with all the causes and circumstances of all.

How do the Scriptures speak of this absolute knowledge?

The Scriptures speak of it two ways, either of the knowledge it self, or else of the things known, and so they show first, what and what manner of thing it is, and secondly, what things are known of God.

Now tell me what knowledge is in God, and what wisdom doth best agree to his divine nature.

The best way to find out that, is first to consider what wisdom and knowledge doth not agree with his nature and essence: for his knowledge and wisdom are infinitely greater than any we can affirm to be in God.

How shall we find what knowledge is not agreeing with his divine nature?

This is the best way; we must consider and set before us all the kinds of knowledge, and all the ways and means whereby any knowledge is to be attained unto amongst men and Angels, then shall we see that the wisdom and knowledge of God are far more excellent every way, then the most excellent that can be found or thought upon amongst men and Angels.

Declare then by what ways and means we know a thing.

By two ways or means we do know all that we do know; one way is by our senses, viz. by hearing, seeing, feeling, smelling and tasting; another way is by our understanding.

Whether doth God know anything by senses or no?

He cannot, because he is not as man, but is a Spirit, and bodiless; and therefore hath no senses.

Why then do the Scriptures speak of the eyes, ears, &c. of God?

Although the Scriptures do attribute eyes to God whereby he beholdeth all things, and ears whereby he heareth all things, &c. yet indeed he hath none of all these, but these be figurative speeches used for our capacity and understanding, signifying that nothing is hidden from the Lord.

Whether then doth God know things by understanding, or no?

Yea, but not as we do.

Why, what manner of knowledge is that which we have by our understanding?

It is either an opinion, or a belief, or a skill and learning.

What is an opinion?

An opinion is no certain and evident knowledge of a thing, but is still doubtful what to affirm or deny; and therefore such a knowledge is not in God, for he knoweth certainly.

What manner of thing is belief or faith?

It is a certain, but not an evident knowledge; for look what we believe only, that we do not see nor know by the light of natural understanding, therefore it is no evident knowledge; but it is a certain and true knowledge, because he is most true which revealed it unto us; for faith or belief is a most certain knowledge grounded upon the report of another.

Whether doth this kind of knowing things agree with the nature of God or no?

No, for God knoweth all things in himself and of himself; but not by the report of another.

What say you to skill and learning, that is both a certain and evident knowledge of things; doth not that agree with the nature of God?

Such knowledge doth not agree with his nature.

Why so?

Because it cometh by knowledge that went before, and it is gotten by reasoning and debating of things, by defining and dividing, and by searching out the causes of things; but in God is neither before, nor after; first, nor last; and God hath no knowledge after such a sort. Again, our knowledge which way soever it be considered, whether it be a habit in us, or an action in us, is imperfect; for we know not all things, and those things which we do know we know not all at once, but one thing after another, and yet still but in part.

Declare then in a word, how God doth know all things.

God doth most perfectly know and understand all things at one instant; without any conceit of mind, altering this way or that way.

All our knowledge is a thing distinguished from our mind and understanding; is it so in God?

No, for the knowledge or wisdom of God is a most simple and perfect essence, yea, it is his very essence and substance, and God is all knowledge, all wisdom, and all understanding, infinitely more then all men and Angels can conceive.

Doth God know and understand everything particularly?

Yea, he knoweth the natures and properties of every particular thing.

How prove you that?

By the Scripture, and by reason, for the Scripture saith, that God saw everything that he made that it was good; this is not spoken generally of all, but especially of everyone creature. Again, reason makes it manifest by three examples in the Scriptures, Gen. 1. First, Adam gave to every living thing a proper name, Gen. 2. 20. according to its proper nature; whereby it appeareth that Adam had a distinct and particular knowledge of everything: how much more then had God this especial knowledge of every particular thing, who gave to Adam whatsoever wisdom and knowledge he had?

Secondly, Solomon's wisdom and knowledge was so great that he was able to dispute, and did thereby dispute of the nature of all trees, plants, fishes, fowl, worms, beasts, and all natural things; as one that was most skillful in them: how much more then doth God know all things and their natures particularly, who gave such wisdom to Solomon?

Thirdly, our Savior Christ saith of the Father, that all our hairs be numbered by him, and that a Sparrow falleth not to the ground without the will of our heavenly Father; if not without his will, then not without his knowledge.

Whether doth God know all the motions of our wills and our thoughts?

Yea, God doth certainly know the motions of the will, and the thoughts of the heart in all men, and the issue of them all, which is manifest by these places of Scripture following; Gen. 6. 5. Psa. 94. 11. Pro. 21. 1. Jer. 17. 9, 10. Hereof it is that we cite him to be the witness of our hearts when we swear by him.

Whether hath God the knowledge of all evils or no?

God knoweth all evils and sins which lie lurking in all men's hearts, and this is manifest by these places of Scripture following, Gen. 6. 5. Psal. 69. 6. Job 11. 11. Psal. 90. 8, 9.

What if he did not know all these evils?

It is impossible but he must know them for two causes: First, if he did not, his knowledge would be imperfect. Secondly, if he did not know them, he could not be a just Judge, neither could he reward every one according to his works and thoughts, which to affirm were ungodly and blasphemous.

Obj. That which is nothing cannot be known, but sin and evil is nothing, (for it is nothing else but a taking away, or failing of good, and it is a mere corruption) and therefore sin and evil cannot be known of God.

We know what is evil, and we know evil things, and we do discern them from good things, but we know evil only by his contrary, that is good; as we know nothing by something, darkness by light, death by life, sickness by health, vice by virtue; thus by the knowledge of good evil is known unto us, and therefore seeing as God (who is the chief good) he doth by himself know all good things, he must of necessity also know and understand all the evil that is in all good things.

Whether may God know those things which are not?

God knoweth the things which are not, and he doth also truly know the things which shall never come to pass.

What reason can you yield for this?

The reason is, because he knoweth all things by his essence, therefore he knoweth all things which are subject to his divine essence and power, and therefore also are possible, but shall never come to pass.

But doth he know them eternally, or in time?

He knoweth them all eternally; that is, forever and ever, he knew, & doth know them, as the Scripture doth testify, Eph. 1. 4. 2 Tim. 2. 19.

Can you make this manifest by any earthly comparison?

Yea; a builder by virtue of his art doth conceive in his mind the form of a house, which house he will never build; how much more can God do the same, for God can make more worlds, and he knoweth that he can, and yet he doth it not.

Again, although there were never an Eagle in the City, yet we can conceive in our minds what an Eagle is: much more doth God know all things which are not in act, and which never shall be.

Obj. This is something which you say, but your last similitude of the Eagle doth not hold; for therefore we keep the knowledge of an Eagle in our minds, though all be gone, because the similitude of the Eagle which was sometimes in the City doth still remain in our minds and understandings: But what similitude can there be in the mind of God, of those things which are not, which never were, and which never shall be?

Yes; the very essence and similitude of God is a similitude of all those things that may be if he will, which he must needs know, for he doth most perfectly know himself. And thus if we consider his power or almighty essence, all things should be done which he can do and doth know.

Then whether is his knowledge & power the cause of all things, which are, which have been, and which shall be?

The only fore-knowledge of God alone which the Grecians call Theoreticascientia, that is, a knowledge beholding all things, is not the cause of things, but his fore-knowledge with his will which the Grecians call Practicascientia, that is, a working knowledge, that is the cause of things.

Whether may the knowledge or wisdom of God fail or be deceived at any time, or no?

The knowledge of God is most certain, and cannot any way be deceived, for all things are known of God as they are; and all things are, as they are known of God, and therefore his knowledge cannot any way be deceived, Heb. 4. 13.

Obj. But things do often change and alter, and therefore they are not always as they are known?

Although things be changed and altered, yet God doth know thereof; and although they change and alter, yet his knowledge doth never alter, nor change, neither is it uncertain.

Whether may the knowledge which God hath, be increased, diminished, or altered?

No, it cannot, it is always the same, firm and constant, and can by no means be increased, diminished, nor altered; for he neither forgetteth anything, nor is ignorant of anything, neither is anything new unto him, for the Scripture saith, all things are always manifest in his sight; S. James saith (1. 17.) with God is no change nor shadow of change, therefore his knowledge is always one and the same. Solomon saith, Many devices are in a man's heart, but the Lord's counsel shall stand, Prov. 19. 21.

But if his knowledge be always one and the same, why doth the Scripture say that the Lord will forget our sins, and blot them out of his remembrance, and remember them no more.

These and such like phrases of speech are not to be understood of the simple knowledge of God, as though he should know them no more, but of his judicial knowledge unto punishment; for although he doth know and remember our sins always most perfectly, yet he will not know them nor remember them to bring them into Judgment, and so to punish us for them when we do truly repent; that is, they shall be no more judged or punished, or laid to our charge if we be in Christ, then if he had quite and clean forgotten them, and never did remember them; and these speeches serve to arm us against the despair and doubting of our salvation being truly in Christ.

Where is the wisdom of God specially of us to be considered?

The wisdom of God shineth unto us most clearly in his works of Creation and preservation in the world; and not only in his works, but also in his Gospel, whereby he calleth and gathereth his Church out of the world to be saved by his Son our Mediator Jesus Christ, Eccl. 3. 11. Psal. 104. 24. 1 Cor. 1. 21.

Was this saving wisdom of God known to the Philosophers and natural wise men in the world?

No, it was not, but only to the elect children of God.

Is the wisdom of God to be perfectly conceived of us? Matth. 11. 25.

No; neither is it communicated to any creature, neither can be, for it is inconceivable, as the very essence of God himself is inconceivable and unspeakable as it is, and his wisdom as we have heard before, is his very essence, that is, his very Godhead or God himself, and that it is inconceivable the Scriptures do testify, Psal. 147. 5. • om. 11. 33.

What use may we make of this doctrine?

First, by this doctrine of God's unspeakable knowledge and wisdom, [ 1] the true God is discerned from all false gods, and from all things made; for that is no God which hath not this divine knowledge and wisdom which the Scripture • oe attribute to God.

Secondly, seeing our God is such a God as knoweth all things [ 2] that are done, said, or thought, and seeth into the most hidden corners and thoughts of our hearts, we must study and learn thereby to drive all hypocrisy and dissembling from us, and to open our hearts to God of our own accord, and to beseech him in his own Sons name to cleanse us from our secret faults.

Thirdly, it must make us to walk always before the Lord according [ 3] to his will revealed in his Word, with great fear and reverence, as men always in his sight and knowledge.

Fourthly, it serveth to confirm our faith and trust in the providence [ 4] of God, for although we know not what to do, nor how to do, nor what shift to make in dangers and necessities; yet God doth, and he hath knowledge enough for us, though we be ignorant, and his wisdom shall succor our foolishness if we do truly and faithfully serve him, Psa. 103. 13, 14.

Fifthly, this should be our consolation against the fear of hell and despair, [ 5] and should uphold in us the certainty of our salvation, because this knowledge and wisdom of God, joined with his will to save us, is firm and constant, and he knowing all his elect will not lose one of them that are in Christ his Son, Joh. 17. 12. 2 Tim. 2. 19. Joh. 10. 27, 28, 29.

What is the omnipotency or almighty power of God?

It is an essential property in God, whereby he is able to effect all things, being of power sufficient to do whatsoever he willeth or can will, Gen. 35. 11. Deut. 10. 17. Nehem. 1. 5. Job 8. 3. & 9. 4. & 11. 7. & 42. 1, 2. Psal. 115. 3. Deut. 4. 35. Mat. 19. 26. Luk. 1. 37.

Are there any things which God cannot will, or do?

Yea, three kind of things.

[ 1] Such things as are contrary to his nature, as to destroy himself, and not to beget his Son from eternity.

[ 2] Those things whose actions argue impotency, and are a sign of weakness, as to lie, Tit. 1. 2. to deny himself, 2 Tim. 2. 13. to allow wickedness, Hab. 1. 13. to be forgerfull, to do the works of a increated nature, &c. for the disability of such things confirmeth, not weakeneth God's Omnipotency.

[ 3] Such things as imply contradiction, for God cannot make a truth false, or that which is, when it is, not to be; or a man to be a man and a stone at one and the same time; or Christ's body to be a true body, and yet to be in all places or divers places at once, and to be without circumscription and occupying of a place, which is the essential property of a body; for one of these being true, the other must be false, and God who is the truth it self cannot work that which is false and untrue; So that God's omnipotency must always teach us that he is glorious, and true, and perfect, and not the contrary.

In what respects then is God said to be almighty?

[ 1] Because he is able to perform whatsoever he will, or is not contrary to his nature, Psal. 135. 6. Esa. 40. 28.

[ 2] He can do all things without any labor, and most easily, Psa. 33. 9. & 148. 5. & 143. 5.

[ 3] He can do them either with means, or without means, or contrary to means, as pleaseth him.

[ 4] There is no power which can resist him.

[ 5] All power is so in God only, that no creature is able to do any thing but as he doth continually receive power from God to do it, Acts 17. 28. Esa. 40. 29. so that there is no power but is from God.

What mean you when you say, all power is in God? It should seem by that speech that there are more powers in God then one?

That we may rightly understand what power is in God, it were very requisite that we did first consider how many ways this word Power is taken in the Scriptures.

Declare then how or in what sense it is taken in the Scriptures.

In the Scripture this word Power is taken two ways, or in two senses, sometimes for authority which is grounded upon law, by which authority one may do this or that if he be able to do it; sometimes it is taken for might and strength, or ability to do a thing if one hath authority to do it: and these are distinguished by two words amongst the Grecians and the Latins. For when the Grecians speak of power that signifieth authority and right, Mat. 28. 18. then it is called 〈 in non-Latin alphabet 〉 , when they take power for strength, then it is termed by them 〈 in non-Latin alphabet 〉 amongst the Latins being taken the first way, it is called potestas, being taken the second way, that is, for might or strength, it is called potentia, and in English we call them both power.

It seemeth by your speech that they are not only distinguished, but that they may also be separated the one from the other.

It is true, for so they are; as for example, a King may have great force and strength, and by his great power he may be able to overthrow and destroy a whole Country or Kingdom over which he hath no authority. Again, some King hath power, that is, authority over his rebels, and yet hath not power, that is, strength enough to subdue them; so some perhaps have might and strength enough to govern and rule another man's wife, another man's children, or another man's servant, over which he hath no power, that is, authority. And again, fathers have authority over their own children; all husbands over their own wives; and all masters over their own servants; and yet all have not power, that is, strength and ability to rule them.

I perceive by this which you have said, that in creatures these two may be separated one from the other, and many times are, but what are they in God?

In God they are not divided, but distinguished; for he hath all power, that is, all authority over all things; and he hath all power, that is, all strength, force, might, and ability to do all things with all things at his good pleasure; and this power is not given him, but he hath it in himself, and of himself, most perfectly, absolutely, and eternally.

But of what power do we speak when we say that God is almighty? whether do you mean his right and authority, or his strength and ability, or both?

Both are in God essentially, but when the Scripture speaketh of God's omnipotency it meaneth (and so do we) his strength and ability, whereby he is able to do whatsoever he will, not excluding his right.

If all power or might be in God, tell me how manifold is this power which is attributed to God in the Scriptures.

To speak simply, the power of God is but only one, and a most simple and single thing, which is his essence and substance, yet for divers respects it is said to be manifold; and it may be considered two ways.

As it worketh always, and can work in God himself; for God in [ 1] himself doth always understand, will, love, &c.

As it worketh out of God himself in the creatures, as when he created [ 2] all things, and doth now work in governing all things, and can work, if it please him, infinite things; and of this working of God's power, do the Scriptures properly speak when they call God almighty.

How many ways may God's power be considered, as it worketh in himself?

Two ways: First, as it is common to all the three Persons in the [ 1] Trinity, that is, a power whereby God the Father, the Son, and the holy Ghost doth understand himself, love himself, and work in himself; and these actions do not differ from the essence of God, for that in God there is nothing which is not his substance.

Secondly, the other working in God himself, is that by which the [ 2] Father doth beget eternally a Son of his own nature and substance equal to himself: and this power of begetting the Son of God is proper only to the Father, and not to the Son and holy Ghost.

How many ways do you consider the power of God working out of himself?

That power which hath relation or respect to things created is twofold; the first is a power absolute, whereby he is able to do whatsoever he will, the other is a power actual, whereby he doth indeed whatsoever he will.

Where doth the Scripture speak of the absolute power of God, by which he can do more then he doth if he would?

Yea, of such a power speaketh our Savior Christ, I could pray to my Father, and he could give me more then twelve Legions of Angels: but he would not ask it, and his Father would not give it: see Mat. 26. 53. Phil. 3. 21.

How doth the Scripture speak of God's actual power?

Of this power the Prophets and Apostles make mention, when they join his power and his promises together, that is, when they say he is not only able to perform, but doth and will perform indeed whatsoever he hath promised: and of this power Paul doth speak when he saith, That God will have mercy upon whom he will; and everywhere in the Scriptures we read, that God hath done what he would, given to whom he would; whereby we see that God could and can do more then he would or will, Psal. 135. 6.

How great is this working, or mighty power of God?

It must needs be high and very great, for it is infinite & hath no end.

Declare how it is infinite.

It is infinite two ways, or in two respects: First, in itself, and of itself it is infinite.

Secondly, as it is extended to the creatures, which may be called the object of God's power, it is also infinite.

Why do you say it is infinite in itself or of the own nature?

Because the power of God is nothing else but his divine essence, and the essence of God is of his own nature, by itself, and of itself infinite.

Shew how God's power is infinite as it is extended to the creatures.

Because the power of God doth extend itself to infinite things, therefore we say that it infinite.

Declare how that is.

I mean the things which God can perform or bring to pass by his power are infinite, and therefore his power is infinite; for God never made so many, nor so great things, but he could have made more, and greater if he would: as for example, he adorned the Firmament with an innumerable company of Stars, and yet he could have decked it with more; and to speak in a word, God can always perform infinite things more then he doth, if he will, and therefore both in itself, and out of itself, it is infinite.

Whether can this Omnipotency of God be communicated to any creature?

No, it cannot; for to be truly and essentially omnipotent, is proper to God only, and omnipotency is God's essence, and therefore whosoever is God is omnipotent, and whosoever is omnipotent must needs be God, whose power is a chief power and infinite; and the power of any creature is not infinite, but finite, and so consequently no creature can be omnipotent, except we would say that a creature or a thing created can be both a creature and a God, or a Creator too; which is both absurd and blasphemous.

If God can do all things, whether can he sin or no; as to lie and to be unfaithful in his promises, &c.

God cannot sin, and yet for all that he is still omnipotent, for to sin is no part or point of omnipotency, but of impotency: to sin is nothing else but to leave the right and perfect way, or to fall from a right and perfect action, which showeth want of power to uphold himself that doth so; which power is not wanting in God, for he is omnipotent; and being omnipotent, he cannot go from strength to weakness, and from perfection to imperfection, &c. and therefore he cannot sin.

By what Scripture can you prove this that you say?

The Apostle Paul is of that mind that God cannot do all things: his words be these, (2 Tim. 2. 13.) If we believe not, yet abideth he faithful, he cannot deny himself; he doth not say he will not deny himself, but he cannot deny himself; and his reason is, because (as he saith himself) God is faithful not only in his will, but also by his nature; and therefore since God is faithful, by nature he cannot but stand to his promises which he made according to the good pleasure of his will, and by nature he is omnipotent, therefore he cannot be impotent: by nature he is good and the chief good, therefore he cannot become evil, nor do evil.

But whether can God be moved, or be subject to passions or sufferings or no?

He cannot, for the power whereof we speak, when we say that God is omnipotent, is altogether active and not passive; neither can any passive power be in God: and to this effect speaketh Saint Augustine, when he saith, Discitur Deus omnipotence faciendo quod vult, non patiendo quod non vult; that is, God is called omnipotent in doing what he will, not in suffering what he will not.

Some say that God can sin, but he will not, and that he can be subject to passions, but he will not, and that he can do whatsoever can be imagined or thought, but he will not; what say you to those?

Of them I say nothing, but their opinion is both foolish and ungodly; for God cannot do anything which disagreeth from his nature, and therefore he cannot sin, &c. Rom. 19. 15. not because his will is against it, but because it is against his nature and natural goodness; 1 John 1. 5. Deut. 32. 4. Heb. 1. 13. therefore do the Scriptures deny any iniquity to be in God, and Saint Augustine saith to that effect, Deus injusta facere non potest, quia ipse est summa justitia; that is, God cannot be unjust, because he is most just and righteous it self.

Obj. But yet for all this, God doth in some sort will sins, for he doth not permit it against his will; and besides that, he commanded some things which were sins, as Abraham to kill his innocent son, and Shimei to curse David; did he not?

So far forth as God doth command, or will, or work anything, that thing is not sin in God, for he both willeth and worketh in great wisdom, and according to his most holy will; and therefore no action can be sin in God, but every action of God is most holy and good, and so saith the Scripture, Psal. 145. 17.

To what use serveth the doctrine of God's omnipotency?

The use of this doctrine are many. It serveth,

[ 1] To sustain and strengthen our faith in God's promises that we should not doubt of our salvation, because God can do, and he will do what he hath promised, and he hath promised eternal life to the faithful.

[ 2] To teach us that we should not despair of the things that God doth promise, either in respect of our own weakness, or in respect of the apparent weakness of the things that God hath sanctified for our good: for whatsoever God as a Father hath promised, that same as Almighty, he can and will see performed; Jos. 23. 14. Num. 23. 19. This did strengthen Abraham's faith greatly; for Paul saith thus of him, he did not doubt of the promise of God through unbelief, but was strengthened in the faith, and gave the glory to God; being fully assured that he which had promised, was also able to do it. Rom. 4. 20, 21.

[ 3] To stir us up to pray, and to call for those things which God hath promised without any doubting; for in our prayers we ought always to have before our eyes the promises of God, and the Almightiness of God. The Leaper was persuaded only of Christ's power, he knew not his will; and therefore he said, Lord if thou wilt thou canst make me clean, and he was made clean; Mat. 8. 2. How much more shall we obtain those things which we ask, if we be persuaded of his power, and doubt not of his promises?

[ 4] It serveth both for a spurr to do well, considering that God is able to save; and a bridle to restrain from evil, seeing he hath power to destroy: Fear not them, saith our Savior, that can kill the body, &c.

[ 5] It serveth in prosperity to continue us in our duties, that we abuse not God's blessings, because as he gave them, so he is able to take them away again; as Job acknowledge, Job 1. 21.

[ 6] To make us undergo the Cross with patience and cheerfulness, and to hope for help in the midst of adversity and death, because he which hath promised to hear and help us is also able to do it, though we see not how; for he is omnipotent, and therefore able to deliver us out of all our troubles. Ps. 50. 15. Joh. 10. 29. Dan. 3. 17, 18, & 4. 32.

[ 7] To keep us from despairing of any man's salvation, although he seem to be rejected of God, and to make us walk in faith and fear, because God is able to raise him up that is down, and to cast us down that stand; and so Paul doth reason from God's omnipotency, about the rejection and election of the Jews and Gentiles; Rom. 11. 23. 25.

[ 8] It serveth to confirm all the Articles of our Christian Faith, the sum whereof is contained in the Creed.

Thus much concerning the all-sufficiency of God, what is his will?

It is an essential property of God, whereby o • himself and with one act he doth most holily will all things, approving or disapproving whatsoever he knoweth, Rom. 9. 18. James 4. 15. Eph. 1. 5.

What learn you of this?

First, that nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will hath decreed before should come to pass.

Secondly, that whatsoever cometh to pass, though we know not the causes thereof, and that it be contrary to our wills, yet we should bear it patiently, and therein submit our wills to the good will and pleasure of God.

How is the will of God distinguished?

Into his secret or hidden, and his revealed or manifest will; the former is known to himself, by which he willeth divers things of which man neither doth know, nor is to ask a reason of; and of this the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. The latter is the guide of man in all his actions containing God's Commandments, wherein is set down what we ought to do or leave undone; as also his promises which we ought to believe, Deut. 29. 29.

Is not the secret will of God contrary to his revealed will?

No, in no wise; It differeth in some respects, but it is not another will, much less contrary.

How differeth it?

The secret will of God considereth especially the end, the revealed will the things that are referred to the end; and the secret will of God is the event of all things, where the revealed will is of those things only which are propounded in the word, as to believe in Christ, and to be sanctified, &c. John 14. 1. 1 Thess. 4. 3.

It may seem that the revealed will of God is sometimes contrary to it self, as when God forbiddeth murder and theft, yet God commandeth Abraham to kill his Son, and the Israelites to take the goods of the Egyptians.

Here is no contrariety; because God in giving a Law to man giveth none to himself, but that he may command otherwise: therefore the Law hath this exception, that it is always just, unless God command otherwise.

But it seemeth that the secret will of God is often contrary to the revealed will, seeing by the former many evil things are committed, and by the other all evil is forbidden.

In as much as by the providence of God evil things come to pass, it is for some good, as God's glory, or good of the Church, or both; in which only respect they by the providence of God are done, or suffered to be done.

How then doth God will that which is good, and that which is evil?

He willeth all good so far as it is good, either by his effectual good pleasure, or by his revealed approbation; and that which is evil, in as much as it is evil, by disallowing and forsaking it: and yet he voluntarily doth permit evil, because it is good, that there should be evil; Acts 14. 16. Psal. 81. 12.

Is there any profit of this knowledge of God's will?

Yea, great profit for us to know what God will have us to do, and what he will do with us, and for us, is a thing wherein standeth our salvation, therefore we are willed by the Apostle to inquire diligently after the same, Rom. 12. 2.

But the same Apostle in the eleventh Chapter, verse. 34. before saith, Who hath known the mind of the Lord, or who was his Counselor? that is to say, none: therefore it seemeth that the will of God cannot be known; and consequently, that it may not be sought after.

Indeed by that we learn not to search into the secret counsels of God, which he never revealed in his word, neither hath promised to reveal in this world; but after the revealed will of God, which he hath vouchsafed to make known in his word, we may and ought to inquire of God; as for the will and counsel which he hath kept to himself, we may admire and adore it with Paul and David; but that we may not search after it, is manifestly proved by these places following: Acts 1. 7. Exod. 33. 18, 19, 20. Job. 21. 23.

Whether can God's secret will be known or no?

If he doth reveal it, it may.

How doth God reveal his secret will?

Two ways. First, sometimes by his Spirit, as when he shown his Prophets many of his judgments that were to come. Secondly, sometime by the thing itself which he willeth, or by the effects of his will; as when a thing doth fall out which was before unknown: as for example, a man doth not know before it come, whether he shall be sick or not, or of what disease, or when, or how long, but when all these things are come to pass, then it is manifest what was God's will before concerning that matter.

Shew me what is our duty in respect of this secret will of God.

Our duty is twofold: First, we must not curiously search after the knowledge of it, but worship and reverence it.

Secondly, before it be made manifest by the effects, we must generally rest quietly in the same.

Shew me how, by an example.

Thus a Christian must resolve with himself, Whatsoever the Lord will do with me; whether I live or die, whether he make me rich or poor, &c. I rest content with his good will and pleasure.

What must we do when his will is revealed unto us?

Then much more must we rest in it, and be thankful for it, as Job was, who said, The Lord hath given and taken, even as it pleaseth the Lord, &c. Job 1. 21.

What call you the revealed will of God?

The revealed will of God is twofold: the one is that which is properly revealed in the Law, that is, what God requireth to be done of us; and therefore it is called the Law: and after this we must inquire. The other is in the Gospel, which showeth God's will towards us, and what he hath decreed of us in his eternal counsel as touching our salvation.

God indeed by his Law hath made it known what his will is, that of us must be done and fulfilled; but hath he revealed in his word what is his will and pleasure towards us?

Yea, he hath so, and that is proved by these places of Scripture following, John 6. 40. Ephes. 1. 5. Matth. 3. 17. John 5. 39. and after the knowledge of this will of God we must diligently inquire.

But whether may this will of God be known of us or no?

Yes, it may, for as it is revealed in the Scripture, so it is also confirmed and sealed before our eyes in the Sacraments, and the daily benefits which we receive from the Lord.

And is this sufficient to persuade us to believe his will?

No, for except the Lord doth persuade us by his holy Spirit we shall neither believe it, nor know it, as appeareth by these places of Scripture, 1 Cor. 2. 16. Mat. 11. 25. but if we have the Spirit of God, there is no need to go up into heaven, or to go beyond the Sea to know it, because the word is near unto us, in our hearts; as Paul saith, Rom. 10. 6, 7, 8. For touching the matter of our salvation, the will of God is so clearly laid open in the preaching of the Gospel, that it needs not to be more clear.

If at any time we cannot know nor understand this will of God, as touching our salvation, in whom is the fault?

The fault is in ourselves, and the reason is because we are carnal and natural, and destitute of the Spirit of Christ; for Paul saith, The carnal and natural man cannot perceive the things of God; but if the Spirit of Christ doth come and open our understanding, and correct our affections, we can no longer doubt of his will; and therefore the Apostle immediately after addeth, and saith, but we have the mind of Christ.

Whether is this will of God made known to everyone of God's children particularly or no?

Yes, it is, for Paul having the Spirit of Christ saith, that this will of God was manifested unto him, when he saith, Gal. 2. 20. Christ loved me, and gave himself for me; and to the Corinthians he saith, but God hath revealed them: that is, the joys of heaven to us by his Spirit, 1 Cor. 2. 9.

How doth this prove that we can have this knowledge?

Very well, for if all the Elect are led by the same Spirit that Paul had, it will also persuade them of this will of God as well as Paul.

But how prove you that they have the same Spirit?

That the same Spirit is given to all the elect, I prove it out of the Prophet Isaiah, who saith thus; My word and my Spirit shall not depart from thy mouth, nor from thy seed forever: Esa. 59. 21. which is such a blessing, as no blessing can be desired in this world greater, more excellent or more heavenly: for when we are once armed with the knowledge of this will of God, we shall pass through fire and water without any danger, Esa. 43. 2. we shall overcome the world and death, and triumph over our enemies, as Paul did, Rom. 8. 38, 39.

Whether are there more wills in God then one, or no?

The will of God, in some respects is but one, and in some respects it is manifold.

How is it but one?

For the better determining of this point, we must first consider how many significations there be of this word, Will, in God.

[ 1] It signifieth the faculty or ability of willing in God, and so it is God himself, and the very essence of God, and so his will is but one.

[ 2] It signifieth the act itself of willing, and if it be so taken it is all but one, for God doth that in one and that eternal act, will whatsoever he will.

[ 3] It signifieth the free decree of his will, concerning either the doing or the suffering of anything to be done; if we take it in this sense the will of God is still but one, and that eternal and immutable.

May we call the decree of God's will, the will of God?

Yea, very well; as the Testament of one that is deceased is called the last will of the Testator, because it is the firm and last decree of the Testators will, and mind, concerning the disposing of his goods; and the Scriptures do make the will of God and the counsel or decree of his will to be all one, as appeareth in these places following, Esa. 46. 10. Acts 4. 27, 28. Joh. 6. 40.

How is the will of God manifold?

There be two respects chiefly for which the will of God is said to be manifold, or more then one.

[ 1] First, for the divers kinds of things which God doth will; and hereof it is, that it is called sometime the will of God concerning us, and sometime the will of God done by us; The first is his favor and love towards us in Christ Jesus, in which he willeth and decreeth that we shall be saved through his Son: of this Christ speaketh, Joh. 6. 40.

The other which he will have done of us, is that which is expressed in his Word, and that is to believe in Christ, and to walk in his laws, Psal. 143. 10. of which David saith thus, Teach me to do thy will, because thou art my God, and Paul saith, Rom. 2. 18. Thou knowest his will, that is, his law.

Which is the other respect for which God is said to have many wills?

[ 2] The will of God is said to be manifold and divers, for that those things which he doth seem to will them after divers sorts, and not after one and the same manner; first, after one manner he doth will good things, and after another manner he doth will evil things.

Shew how that is.

He willeth good things properly and absolutely by themselves and for themselves; he willeth evil things for another end, Rom. 12. 2. and that is for good too: and the first is called the good will of God, and acceptable to himself; the latter is called the permissive will of God, or a voluntary permission in God, because he is not compelled or constrained against his will, to will them. Again, sometime he willeth simply and absolutely, sometimes he seemeth to will conditionally, and some things he revealeth at one time, some at another, and some things he doth for which he giveth a reason, and the reasons of some things are secret to himself only and forever.

Why then belike you grant that in God there be many wills?

No, I deny that; for although in those aforesaid respects the will of God is said to be manifold for our understanding, yet for all that indeed and in truth the will of God is but one only, and that most constant, eternal, and perpetual: as for example, he willed some things in the Old Testament, he hath willed other things in the New Testament, yet one and the same will in God decreed both. Again, his will was that some things in the Old Testament should last for a time, that is, to the coming of Christ; or, as the Apostle saith, to the time of reformation, Heb. 9. 10. But he willeth that the things of the New Testament shall last to the end of the world, and yet one will in God decreed both these from everlasting. Again, although God seemeth to us to will some things absolutely and simply, & some things conditionally, yet in truth to speak properly, all things whatsoever God willeth, he willeth absolutely and simply; and whereas he is said to will some things conditionally, that is to be referred to the manifestation of his will, for there is not in God any conditional will, but only that which openeth his will in this or that, or on this or that condition; for a condition in God is against the nature of his eternal kingdom and knowledge.

Obj. God commandeth many things to be done which are not done, so that there is a will declared in his word, and there is another in him forbidding or hindering that which he commandeth in his Law, and therefore there are in God many wills.

The things which God commandeth are of two sorts: some are absolutely commanded, without any condition expressed or concealed; as that Moses should cause all things about the Tabernacle to be made according to the pattern given him in the Mount; other some things are commanded and set down with condition, as when Christ said, Mark 10. 17. 19. If thou wilt inherit eternal life keep the Commandments, and the Law saith, Do this and this, if thou wilt live; and these are propounded conditionally to all, as well the elect as the reprobate; God his absolute will is always one and the same.

And are they propounded to both after one sort?

No, not so; for although they be given to the elect with condition, yet the will of God to them is absolute; for God's will simply is, that all his elect shall be saved, if not always, yet at the last; and because of their own strength they cannot do the Commandments of God, therefore God doth give them strength by his Spirit; and because by this strength they cannot do God's will perfectly, therefore it is fulfilled for them by Christ, which is made theirs by faith, and in whom God doth accept their broken and imperfect obedience, as if it were whole and perfect.

But as for the wicked and reprobates it is not so with them, for although God doth give them a law to obey, and doth promise them life if they do obey it, yet his will to them is not so absolute, that they shall keep it, neither shall they obtain the promises either in themselves or in Christ.

But doth not God mock and delude the Reprobate, when he willeth them in his law to do this and that which yet is not his will to be done?

No, he doth not delude them; for although he doth not show what he will absolutely have done of them, which is properly his will indeed, yet by his law he doth teach what is their duty, and the duty of all men, adding moreover that whosoever shall neglect and fail in this their duty, he sinneth grievously against God, and is guilty of death.

Can you make this plain by some instance, or example, or any Parable in the Scripture?

Yea, it is manifest in the Parable of the Kings supper, and the bidden guests; they which were first bidden and came not, were not deluded by the King, because he signified unto them what he liked, and what was their duty, but yet he did not command that they should be compelled to come in, as the two sorts which were bidden afterwards: where we see that the Kings will was not alike in bidding the first as it was in the second, for in calling the latter sort his will was absolute that they should come indeed, and so caused, that they did come; but to the first he only signified what he liked if they had done it.

How do you apply this to the matter in question?

I apply it thus, as it cannot be said that the first bidden guests were mocked by the King, although his will was not so absolute for their coming, as it was in calling and commanding the second sort of guests; so it cannot be said that God doth delude and mock the Reprobate in giving them a law to obey, although it be not his absolute will that they should come and obey the law; for it is sufficient to leave them without excuse, that they know what is acceptable to God, and what is their duty to God, who hath absolute authority and power over them and over all.

Obj. God commandeth Pharaoh to let Israel go, and yet his will was to the contrary, therefore there were two contrary wills in God, one revealed, the other concealed.

It followeth not, for the will of God was one only, and most constant, and that was that Israel should not be sent away by Pharaoh, and so that was fulfilled; as for the Commandment given to Pharaoh, it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues, and yet shown him his duty, and what was just and right to be done, but it was no testimony of the absolute will of God.

Whether doth God will evil or sin, or no?

Before we can answer to this question, we must consider of three things.

[ 1] How many ways sin may be considered.

[ 2] How many things are to be considered in sin.

[ 3] How many ways one may be said to will a thing.

Go to then, show first how many ways sin is to be considered?

Sin is to be considered three ways.

[ 1] As it is of itself sin, and striving against the law of God.

[ 2] As it is a punishment of sin that went before, for God doth oftentimes punish one sin with another.

[ 3] As it is the cause of more sin following, Rom. 1. 26. for one sin doth beget another, as one Devil calleth seven Devils, 2 Thess. 2. 11.

Now declare how many things you do consider in sin.

In every sin there be three things.

The action, and that is either inward, or outward: the action which [ 1] we call inward is threefold; either of the mind, as evil thoughts; or of the heart, as evil affections and desires; or of the will, as an evil choice, or consent to sin: The actions which we call outward, are the actions or work of the senses fighting against the law of God.

The second thing in every sin, is the deformity or corruption of the [ 2] action; that is, when the action doth decline from the rule of God's law, and this properly is sin, or the form of sin.

The third thing in every sin, is the offense or guiltiness thereof, [ 3] whereby the party offending is bound to undergo punishment; this guiltiness and obligation whereby we are bound to undergo the penalty of sin, hath its foundation in sin itself, but it ariseth from the justice of God, Rom. 6. 23. who in his justice rewardeth sin with death, as justice indeed giveth to everyone his due.

Now come you to your third point, and show how many ways one is said to will a thing.

We are said to will a thing two ways; either properly, for itself; or improperly, for another end.

What mean you by a proper willing of a thing?

We do will a thing properly for itself, or for it own sake, when the thing which we will or desire is of its own nature to be wished and desired; as for the body, health, food, apparel, and such like; or for the soul, faith, repentance, patience, &c. We do will a thing improperly, when the thing which we will is not of itself to be wished; but yet we will have it for some good that may come thereof: as for example, we will the cutting off some member of the body, not because of it self it is to be wished, but for the health of the body which doth follow that cutting.

What difference is there between these two wills?

There is great difference; for those things which we will properly, we love & approve them, we incline unto them, & we delight in them; but that which is known of itself to be evil, our will is not carried unto that with love and liking, but doth decline from it; and whereas a man willeth a member of his body to be cut off, we may rather call it a permission then a willing, and yet a willing permission.

You have shown how many ways sin is to be considered; how many things are to be considered in every sin, and how we are said to will a thing: Now let me hear what you say to the matter in question; that is, whether God doth will sin or no?

Before I answer directly to your question, I think it is not amiss to show what everyone must carefully take heed of in answering to this question, for in answering there is danger.

Let me hear what dangers must be avoided in answering?

There are two; and everyone must avoid them, and sail between them as between two dangerous rocks.

The first is this, we must take heed lest we make God the author of sin by affirming that he willeth sin, as the Libertines do, & as Adam did, Gen. 3. 12. for that were the next way not only to put off our sins from ourselves, and lay them upon God, but also to cast off all conscience of sin, and all fear of God, then the which nothing can be more blasphemous against God and pernicious to ourselves.

What is the second thing to be avoided?

The other is this, we must take heed that we affirm not any evil to be in the world which God knoweth not of, or whether God will or no, for that were to deny God's omnipotency, and all-knowledge.

These are two dangerous rocks and heresies indeed, but now I expect a direct answer to the question.

That cannot be at once, but by going from point to point according to our former distinction of sin, and willing.

Very well then; declare first of all, what things God doth properly will which of themselves are to be willed.

[ 1] God doth first and chiefly will himself; that is, his own glory and Majesty, as the end for which all things are; and this he is said to will properly; that is, he loveth it, advanceth it, and delighteth in it: and to this purpose serve all those Scriptures which command us to sanctify his name, and to adore his glory, as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36.

[ 2] Besides himself he doth properly will all other things which he made, and which he doth himself, insomuch as he doth approve them, and love them, as appeareth by these places following, God saw all that he made, and it was good, and therefore gave a Commandment that one should preserve another, by multiplying and increasing. Again, it is said, whatsoever the Lord will that he doth, therefore whatsoever he doth that he wills, and although he hateth evil, yet he doth properly will and love that good which cometh of evil; that is, his own glory, and the salvation of his people.

Whether doth God will punishments or no?

Yea, his will is the first and efficient cause of all punishment: which is proved by this reason and argument; every good thing is of God, every punishment being a work of justice is a good thing, therefore every punishment is of God, and he doth will it.

What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner?

That place is to be understood only of the elect, for properly indeed, God doth not will their death, and therefore to keep them from death, meaning eternal death, he giveth them repentance.

Whether doth God will sin as it is a punishment of sin that went before?

Yes, he doth, and it usual with God to punish one sin with another: as for example, the hardening of Pharaohs heart was a sin in Pharaoh, and God brought it upon him not as a sin, but as a punishment of his former sins.

You say that in every sin is an action or deed, which is either inward or outward; whether doth God will that or no?

So far forth as it is an action only God doth will it, but not the corruption & deformity of the action, for in him we live, move, and have our being, Acts 17. 28.

But whether doth God will sin properly, as it is a transgression of the law, and a corruption in the action or no?

No, he doth not, neither can be, for it is against his nature, and to this effect serve these places of Scripture following, Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many ways; for look what God doth will properly, he loveth and alloweth it, but God hateth and damneth sin as the Scriptures witness, and therefore he doth not will it properly, Zach. 8. 17. Again, he hath sent his Son to take away the sins of the world, and to destroy the works of the Devil, therefore he doth not will them.

Lastly, if God should properly will sin, then he must be the author of sin, but he is not the author of sin, for the Scriptures do never attribute sin unto God, but unto the devil & unto men, Ro. 9. 14. 1 John. 2. 16.

But although God doth not properly will sin, yet he doth willingly permit sin; doth he not?

Yes; but for the better understanding how God doth permit sin we must consider how many ways, or in how many senses one is said to permit a thing, and that is three ways.

To permit is sometime of two good things, to grant that which is [ 1] less good, although it were against our will: as for example, a man would bring up his son in learning, rather then in warfare or in any other occupation; but because his son hath more mind to an occupation then to learning, and doth crave of his father to go to some occupation, or to be a Soldier rather then a Doctor, his father doth grant him his desire, but he had rather have him to be a Scholar: And this is a kind of permission and suffering, but this permission ought rather to be called a will indeed, for that which is less good, (yet because it is good) he doth will it, and approve it, and it is a true object of his will, and it may be called a permission in respect of that will which had rather have had the greater good.

And is thus God said to permit sin in this sense?

No, by no means; for sin (as it is sin) hath no show of good in it which may be compared with a greater good.

Which is your second way of permitting?

Sometimes to permit is to grant one evil to go unpunished, that [ 2] many & more grievous evils thereby may be prevented; as many times Princes & Magistrates are wont to do: and so some do think that God hath granted some sin to be done without danger or threatening of punishment, lest more and more heinous mischiefs should ensue.

And are not you of that mind?

No, God forbid I should; for the Apostles rule is both general and true, we must not do evil that good may come thereof, lest we be damned justly, therefore no man may by the law of God admit any sin to avoid another, Rom. 3. 8.

What is your third way of permitting?

To permit, doth sometime signify not to hinder and stop evil when [ 3] we may and so God is said to permit sin, because he could by his grace hinder and prevent sins that none should be committed; and yet he doth willingly permit us in our nature to sin: That God doth thus permit sin, it is evident by these places of Scripture, Psalm. 81. 11, 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto, these places do show, Rom. 9. 19. Esa. 46. 10.

For what cause doth not God hinder sin, but permit it?

Not without cause, but that he may use our sins (which is his infinite goodness and wisdom) to his own glory: for hereby his justice in punishing of sin, and his mercy in pardoning of sin is made manifest and known, to the great glory of God and praise of his Name.

Whether doth God alter his will at any time or no?

For the better understanding of this question, we must consider two things. First, how many ways our will is changeable. Secondly, the causes that move us to change our wills.

Very well; declare the first, how many ways our wills are changeable?

The will of a man is changeable two ways: First, when we begin to will a thing which we did not will before. Secondly, when we leave to will that which we willed before.

Now show what be the causes thereof; and first why a man doth will that which he willed not before.

The causes of these be two; first our ignorance, because we do know that to be good afterward which we knew not before to be good, and then we will that which we could not before; for ignoti nulla cupido, for of that which is unknown there is no desire. The second cause ariseth from the alteration of nature, as if that which was hurtful to us at one time became profitable to us at another time, then we will have that at one time, which we would not another: as for example, in summer our will is inclined to cold places, but in winter our will is altered, and doth affect and desire the warm.

Whether is there any such cause in God to make him change his will, or not?

No, neither of these causes can be in God; not the first, for he doth most perfectly know all things from all eternity; not the second, for there is nothing in God for which anything may be found to be profitable or hurtful, he is always the same, having need of nothing, and therefore he cannot will anything that is new to him, and consequently his will is not changeable.

But what say you to the second way of changing our wills; that is, of leaving to will that which before we had determined, whereof cometh that?

For this there may be yielded two reasons. 1. We do change our wills of our own accord, because the latter thing doth seem to us to be better then the former. 2. Being constrained or against our minds we do oftentimes change our wills, because our first counsel was hindered by some cross event, that it could not have his due effect.

Whether are any of these two causes in God, that for those he should change his will?

No, God doth neither of his own accord, nor yet by constraint change his will, but his decrees are, and ever have been, and always shall be fulfilled, and none shall hinder the will of God, for it doth always remain one and the same; and this doctrine is most strong • y guarded and fenced with these places of Scripture, Num. 23. 19. 1 Sam. 15. 19. Mal. 3. 6. Esa. 46. 10. Rom. 11. 29.

Paul saith, 1 Tim. 2. 4. It is the will of God that all men should be saved, and come to the knowledge of the truth, and yet all are not saved; therefore God's will is mutable.

If this place be under stood of God's revealed will, then the sense is this, that God doth call all men by the preaching of his word to the knowledge of his truth, and to eternal salvation, if they will believe in Christ: but if it be understood of the secret will of God, the sense may be three-fold; First, all men, that is, of all sorts and degrees, he will have some. Secondly, so many as are saved, all are saved by the will of God. Thirdly, God willeth that all shall be saved; that is, all the Elect: for in the Scriptures, this word all, is put sometimes for the Elect, without the Reprobate; as Rom. 5. 18. Cor. 15. 22.

What is there comprehended under the holiness of God's will?

Holiness is a general attribute of God, in respect of all the special properties of his nature, in respect whereof he most justly loveth, liketh, and preferreth himself above all: unto which most holy will must be referred both affections, (to speak according unto man) as love and hatred; with their attendants, goodness, bounty, grace and mercy on the one side; displeasure, anger, grief and fury on the other: and also the ordering of those affections, by justice, patience, longsuffering, equity, gentleness, and readiness to forgive.

What instructions do you draw from the holiness of God?

That as everyone cometh nearer unto him in holiness, so they are [ 1] best liked and loved of him, and consequently it should breed a love in our hearts of holiness and hatred of the contrary.

That this ought to kill in us all evil thoughts and opinions which [ 2] can rise of God in our hearts, seeing that in him that is holiness itself, there can be no iniquity.

Wherein doth the holiness of God especially appear?

In his Goodness and Justice, Exod. 20. 5. 6. & 34. 6, 7. Nahum 1. 2, 3. Jer. 32. 18, 19.

What is God's goodness?

It is an essential property in God, whereby he is infinitely good in and of himself, and likewise beneficial to all his creatures; Ps. 145. 7. Mark. 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9.

How many ways then is the goodness of God to be considered?

Two ways: either as he is in his own nature of himself simply good and goodness it self, ( i. so perfect, and every way so absolute, as nothing can be added unto him) or else as he is good to others: both ways God is in himself a good God, but especially for his goodness towards us, he is called a good God, as a Prince is called a good Prince.

Shew how that is.

A Prince may be a good man if he hurt no man, and liveth honestly, &c. but he is not called a good Prince except he be good to his subjects, that is, if he be not mild, gentle, liberal, just, a defender of the godly, a punisher of the wicked; so that the good may live a quiet and a peaceable life in all honesty and goodness: so the Scriptures call God a good God, because he is not only good in himself, yea and goodness itself, but also because he is good to others; that is, mild, gracious, merciful, his nature is not cruel, savage, nor bloody towards us, but most mild, pleasant, sweet, and such as may allure all men to trust in him, to love him, to call upon him, and to worship him. Psalm. 16. 11. 34. 9.

Is nothing good but God?

Nothing of it self, and perfectly, Matth. 19. 17. howbeit, by him, and from him, do come good things. Gen. 1. ult. which have not their goodness of themselves; for whatsoever goodness is in the creatures, it is of God the Creator; and they are so far forth good, as they are made good by God, and are made partakers of his goodness. 1 Cor. 4. 7. James 1. 17. Again, that goodness which is in the things created, whether it be natural or supernatural, is imperfect and finite, but the goodness of God is most perfect and infinite; and therefore only God is truly good, and goodness it self: yea, he is Summum bonum, that chief good of all to be desired.

Is the goodness of God extended unto all creatures?

Yea, it is so; and as this is known by daily experience, so it is witnessed by the Scriptures following, Psal. 119. 64. & 145. 15. Mat. 5. 45.

Hath God shown his goodness to all alike?

No, for the things created are of two sorts; either invisible, or visible; invisible as Angels, unto whom the Lord hath given more excellent gifts then to the other.

And was his goodness parted equally among them?

No, for some he suffered to fall into sin, for which they were thrust down from heaven to hell, 2 Pet. 2. 4. others he hath preserved by his grace, that they should not fall away from him.

Is his goodness alike to his visible creatures?

No, for of them some are endued with reason, as mankind, some are void of reason, and therefore is man called a Lord over the rest of the creatures.

Is the goodness of God alike to reasonable creatures?

No, for of them God in his mercy hath chosen some to eternal life, whom he hath purposed to call effectually in his time, that they may be justified and glorified by Christ; others he hath in his justice left to their sins without any effectual calling, to perish forever.

What testimony of Scripture have you that God's goodness is far greater to the Elect, then to the Reprobate?

It appeareth by the words of our Savior Christ, Mat. 13. 11. and of the Prophet Asaph, Ps. 73. 1. yet God is good, that is, singularly good, to Israel, even to the pure in heart, but God makes his Elect only to be pure in heart, Psal. 51. 10.

Doth the goodness of God towards all men turn to the good of all men?

No, for in the Reprobate God's goodness is turned into evil, and serveth to their destruction, 2 Cor. 2. 15. and that is through their own fault, for they do contemn and altogether abuse the goodness of God, and for all his goodness bestowed upon them continually, they never trust him, nor trust in him. Rom. 2. 4. Psal. 106. 13.

How may we use the goodness of God to our good, and to our salvation?

If we have the goodness of God in a true and worthy estimation, if we use it with fear and reverence, and thereby learn to repent us of our sins, and to repose all our trust and confidence in the Lord for his goodness, then shall all things, yea, even our sins work for our good; Rom. 8. 28.

What use must we make of God's goodness?

It teacheth us that we have and do serve a true God, for he is no [ 1] true God, that is not so good as our God is.

We learn hereby, that by this goodness of his, he useth all things [ 2] well.

If our God be so good, we should be ashamed to offend him, as it is [ 3] intolerable to hurt an infant that is innocent and harmless, so it is most intolerable to requite the Lord's goodness with evil.

If God be so good, and goodness it self, we must trust him, and [ 4] trust in him; for we will repose trust in good men, and shall we not much more in our good God?

It teacheth us never to lay the fault upon God for anything, nor to [ 5] complain of God's dealing, for he is always perfectly good; and all that he doth is perfectly good, whatsoever men judge of it.

Seeing God is good to us, we ought to be good one towards another. [ 6]

To what end is it, that the goodness of God is not to all alike? 1 Tim. 2. 9.

It serveth to the adoring and beautifying of God's Church, 1 Tim. 2. 9. [ 1]

It serveth to the maintenance of mutual love, and society amongst [ 2] men; for if the goodness of God were to all alike, then one could not help another, and to this end serves the variety of gifts, 1 Cor. 12. 20. Eph. 4. 7. 12.

It maketh to the greater manifesting of the glory of the goodness of [ 3] God; for if all had alike, we would contemn this goodness, thinking that he were bound to be good to us of necessity.

From the consideration of God's special goodness towards us his [ 4] Elect by Christ to salvation, we must arise to the study of good works, whereby God's goodness may be glorified, Tit. 2. 3, 4, 5, 6, 7, 8.

What be the several branches of the goodness of God?

His graciousness, his love, and his mercy; Tit. 3. 3, 4, 5.

What is the graciousness of God?

It is an essential property whereby he is of himself most gracious and amiable, and freely declareth his favor unto his creatures above their desert, Psal. 145. 8. 15, 16. Rom. 11. 6. Tit. 2. 11.

Is he only gracious?

Only in and of himself, for that whatsoever is gracious and amiable, it is from him.