The Sacred Doctrine of Divinity
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Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE SACRED DOCTRINE OF DIVINITIE, GATHERED OUT OF the word of God. Togither with an explication of the LORDES PRAYER.
1599.
A preface to the Christian Reader.
I ENTRED no sooner into meditation of some preface unto the present book, but forthwith Master Dudley Fenner, of most happy and worthy memory, stood before me. In whose remembrance, as his death renewed my grief: so it comforted me, that after three years, as it were the third day, in one of the same coūtry of Kent, in the same argument of laying down the whole body of the holy doctrine of God, in the same method and memorielike handling of it, God had as it were, raised him up again from the dead, for supply of some of that worthy service, unto his Church, which he, if the Lord had added years unto his life, would manifoldly have performed. For considering the forrestlike largeness of matter it handleth and small room the same is imparked, and the good order every doctrine standeth in before the reader, ranged with others either going before & coming after, as superiors and inferiors, or siding it and walking hand in hand, as sisters & companions: it seemed to me, that this treatise was like to be a seed, that by the hand of the printer being cast upon the field of our coūtry, might in good time bring us home an harvest, that might yield honor to God, and edification to his Church, which is the principal: and in the second place some honest credit, not altogether to be despised, unto this our country of Kent, whilst it going before the most of other the Shires & Counties of the Land in blessings of outward fruitefulnesse and wealth, should not be found behind all others, in the fruits of the Spirit, wherewith men's hearts, yea the Lord himself (after a sort) is rejoiced. And in it me thought I saw some gracious blush and good resemblance of the wisdom, which Solomon speaketh of. For as by writing she lifteth up her voice, so by convenient, orderly & easy manner of handling the doctrines of God, she standeth in the top of the highest places, where all wayfaring men that are strangers in our country, taking their voyage towards mount Zion, may understand what is said unto them. From thence she steppeth to set herself in the place or mother of ways: where one way cutting it self into many, greatly hazardeth the wayfaring man, unless there be one, as it were, with the finger to point unto him, which is the right and ready way. Approching unto the city of the heavenly Jerusalem, from whence soever he cometh East, West, North or South, and to whatsoever of the twelve gates of the twelve tribes of our Land: she is there also ready at the gate, in the mouth of the City, to tell him, what streat he shall enter, on what hand to turn, what lane to go down. That done she taketh the wings of the morning, and fearing the frailty of men, least they should not see their happiness, when it is before them, or that they should not discern of it, when they touch it, or stumble upon it: she setteth her self even at the very door that openeth to the full and perfect possession of the promised felicity, saying, here is the place you seek after, enter it. This commendation, notwithstanding that incōparably it doeth agree to the eternal son of God, in his own, and in his Prophetical, and Apostolical ministry, as that which is the perfect Jethro of our voyage from Th'aegipt of this world unto the Lande of the heavenly Canaan: yet may it also not vnfitlie, in some measure, more or less, be spoken of the holy labors in this kind: which by description of the whole doctrine of God, frō the foundation unto the loouer thereof, take us by hand, and entering us into the way of God, lead us as it were to all the standinges and Camping places of the children of God, in the wilderness of this world, until having cast away, either weapons or walking staves, we shall set us down in th'endless peace and rest of our God. A labor as at no time unseasonable, and in no place unworthy of a good welcome: so in these days, and especially in our country, it is worthy, of all good entertainment. For beside that there are to many sects and schisms: there are also diversities of judgments, in one and the same sort, both which be in danger, the former of schisms to grow to heresies, the latter from some difference of judgment, to be sorted and sected altogether, if by such treatises as this, which shortly, and, as it were under one sight, lay forth the sound doctrine of all the main, & mean, principal, and secondary pointes of our most holy faith, the judgment of men be not either called home, where it is broken out, or stayed where a breach is begun. And albeit th'excellent use hereof may clearly appear to everyone that hath but half an eye to look with: yet is there that opposition in the world against all good endeavours of the servants of the God of heaven, that this also is not unlike to fall into some riflers hands, which will do the uttermost of his wretched endeavor, to despoile it of the garments of comeliness, whereby the Lord would set it in the good grace & well liking of his children. If (happelie) it be said, that it is therefore fruitless, because it is a doing of a thing that is already done, by a worthy, workman of the Lord Master Dudley Fenner, it were sufficient answer, that the same is made English, which before was Latin, and brought into the artificers shop, which was before in the studies & closets of the learned alone, which deserveth praise at the hands of a thankful Reader. It is more then sufficient answer, that he hath brought M r Fenners book, for help of memory, into a great deal smaller room. But I am and have been of that acquaintance & privity with the Gentlemen these many years, that I am able before God, and in truth to profess, that before he ever saw M. Fenners book, he had written & finished this; with such grace, as I, loving him before, did ever sithence reverence him, for the graces of God bestowed upon him. And therefore as the Lord gave Master Fenner the honor to be first; so he would not let him have it so far, as to be alone. And notwithstanding th'authors both modesty, and wisdom is such, as he would not have passed by the advantage of a further garnishment of his work, by M. Fenners labors: yet whosoever shall peruse the book diligently, shall easily perceive, that he hath for the matter, a stock of his own, and for the form & manner of delivery of it, art and cunning of his own, to have finished some commendable work in this kind, if he had had no such pattern before his eyes. Which being well considered, will stop the mouth of some others, which snatching up the wise Proverbs, as of a man not meddling beyond his slipper: and a Carpenter not dealing but with his chippes: will be ready, foolishly to throw them, they know not where, nor at whom. And for my parte, I am of that judgment, that it is so far from being unmeet for a Gentleman of the Inns of the Court, to deal thus in these holy studies; that I could wish of the Lord, that the Noble men of the Court it self, and all others whose wits are either by nature, or education more pregnant, would fine & file them upon such endeavours as these are. So should they fit themselves not only to pass frō the Princes Court into the Lord's own Court, there to reign for evermore; but should able themselves ten thousand times better to all honorable services of their Prince, & Country, in a wiser and more politique government of the common wealth, then Machiauel that cursed helhound can furnish thē of. For besides many notable draughts of policy, here and there scattered throughout the whole Scripture, especially the story: that one book of the Proverbs, as it were the Lord's own Politickes, is able to yield more sound precepts of sure & safe government, then, I will not say Machiavelli, but then all the Machiauels in the world, when they shall have met upon their bench, and shall have beaten out their brains about that consultation. And if it be here asked, what are you, or who are you, whose judgment in this behalf the reader should so greatly regard. Peradventure the reader may be such a one, as if I were a mā of some mark, with my word I should carry him away, although I brought no reason: if of no note at all, he would not believe me, although I should come upon him with never so good reason. Therefore concealing my name, in a word I answer first out of Moses, for whom, when Joshua was jealous least the gift of Prophesy, & of the declaratiō of the will of God being common, Moses his Master should be less esteemed: he answered, would to God that all the Lord's people were Prophets, why lest the Lord should bestow his Spirit upon them. Example hereof we have in Hezekiah reign, one of the godliest and most renowned Kings that ever reigned, whose government was also accompanied with as much glory and good success, both at home, and abroad during the whole time of his reign, as any king whatsoever, David only excepted. Nay I needed not, in every respect, to have excepted David, who met with more cross hands of the Lord in his Sons and subjects, then ever did Hezekiah. And of him to his commendation that shall never die, it is written, that his Courtiers gathered, and suited diverse of: Solomon's Proverbs, in that Prophetical order wherein now they are left unto us by the holy Ghost. And unless Courtiers will judge thenselves unworthy of the kingdom of heaven, there is no cause, why they should esteem it to base or to unworthy a thing for them to be occupied in: seeing David, Solomō and Hezekiah, the most famous Kings that ever lived, have no one thing so precious, to garnishe and set forth their Royal Crown with, as that their hands being taught of God to write something to his praise, & edification of his people, the same as a diamond in their princelie Diademes remaineth to all posterity. Saul also, albeit a wicked man, yet being purposed of God to the Kingdom, had this as a principal means, to hide from the eyes of the people, the baseness of his birth, and homelines of his education: that he was for some small time graced of the Lord with a gift of Pro phetie, wherewith being ennobled, he was so prepared for the kingdom. But I am ashamed of the iniquity of these times, that should drive to the proof of that, which profane and heathenish mē, in the dim & dark sight of their natural reason, have both seen and professed, that these common wealths were most happy, where either Philosophers were Kings, or Kings Philosophers. And if Scepters were well guided, when men stood at the stern of common wealths, that stirred them by direction of that shadow and carcase of Philosophy, that was to be had in their books: O howe happily should they be menaged, if their course were set at the prescript and command of the word of God, which is the lady mistress of all true wisdom or philosophy. But I see there would be no end if I should set my self to answer whatsoever the crooked wits of wrangling companions might object. And therefore assured of the fruitfulness of the book in it self, I commend the profit and succes thereof to the blessing of God: who only can direct the hearts and hands of men to lay hold, and make use of it, as well for th'increase of their knowledge, as for the provoking of them to like endeavours. 1. Ianuar. 1589.
The sacred Doctrine of Divinity, gathered out of the word of God.
Theology, or, the first book of Divinity, concerning God.
Chap. 1. Of God: The Father, the Son, and the holy Ghost.
DIuinitie is a doctrine of glorifying God, whereof there be two partes, Theology and Religion.
Theology is the first part of Divinity concerning God. 〈…〉
God is that infinite perfection, whose being is of himself.
The Godhead, notwithstanding the unity of the essence, receiveth a distinction of persons.
A person is the Godhead diuerslie subsisting. And sendeth forth, or proceedeth.
Sending forth are those persons from whom another person proceedeth: as the Father & the Son. The Father is a person which hath begotten the Son.
The Son is a person begotten of the Father.
Proceeding is that person which is sent out of the former, namely the holy Ghost, who is the Spirit of them both.
Chapter 2. Of the purpose of God.
God being thus in his nature and persons most glorious, hath further glorified himself by two notes of excellency which he taketh to him, King dome & Honor. Kingdom is that whereby he dispenseth all things according to his own freewill. The order whereof, aunswerable to the relation between the persons thenselves, is frō the Father in the Son by the holy Ghost: To whō is attributed the immediate dispensing of them.
Chapter 3. Of Creation.
THe works of God are the execution of his purpose. And are Creation & Government. Creation is his making all things of nothing. Which of every Creature was in excellency of perfection.
Chap. 5. Of the Honor due to God.
SO much of the Kingdom of God: The Honor due unto him, is, that all his reasonable creatures (Men & Angels) do with cheerfulness his revealed will in all things.
The seconde Book of Divinity concerning the Law.
Chapt. 1. Of Righteousness, and the blessedness belonging to it.
ANd this shortly is the sum of Theology, or of that doctrine which touching God is revealed unto us. Religion is the second parte of Divinity, concerning righteousness.
Righteousness is the reasonable creatures fulfilling of all duties to God. Whervnto of his free goodness, a reward of blessedness doth belong: more or less, according to the measure of righteousness.
Blessedness is their perfect good. And standeth in the fruitiō of God's love, or (from thence coming) a conjunction and communion with him.
Cōiunction is the enjoying of his personal presence.
Communion is a Participation (in some sort) of his excellency: namely Dignity and Dominion.
Dignity is an excellency of persō above all other creatures. Both for glory (wherein wisdom & virtues of the mind are comprehended) & power.
Chapt. 2. Of Righteousness in nature, desire and will.
RIghteousnesse is in Nature & Action. Righteousness in Nature is a right inclinatiō of all original powers.
Righteousness in action is a right framing of all actions proceeding frō those powers. And is of the desire only, or of the will also.
That of desire only, is a right framing of all inward motions before consent.
The other of will also, is a right framing of all actions unto the which consent is come.
Chap. 3. Of cleaving unto God.
THus much of the things in commō appertaining. The partes of Righteousness are Piety and Justice.
Piety is the immediate duties to God. And is inward or outward.
Inwarde with all our powers to cleave unto God. Louing, fearing, believing, trusting, & hoping in him.
Chapt. 4 Of Worship.
OVtward; is the worshipping of him according to his commandment. As in prayer, both petition and thankesgiuinge, feasts of thankfulness for his benefits: open professiō of ones faith: oaths, vows, curses, and the like.
Chap. 5. Of Reverence.
TO the worship of God two things do belong, Reverence and a holy reast.
Reverence is a most religious manner of worshipping God. Vsing preparation, fasting, humiliation, zeal.
Chap. 6. Of the Sabbath.
A Holy rest is the sanctifying of one day in seauē to his service. By public exercises of the Church, and private meditation of the word and works of God, relieving of the poor, &c. This, day in the first institution was the seventh day from the creation, and called the Sabbath day: beginning at the evening of the day before, when the creation of the world was finished.
Chap.7. Of Honor.
IVstice followeth which is of the duties among our selves. And is Honor or the general duties of love.
Honor is a performance of duties in respect of a degree. First among vnequalls: from inferiors to their superiors, and contrariwise. As,
To all superiors, in years, knowledge, or whatsoever else. Reuerēce, in acknowledging the good things wherein they are preferred, & making our use of thē: rising up before thē, giving them the place & honor of speaking first, &c.
To them in authority subjection, in a ready submission to their government: and obedience, in a volūtarie doing of that commanded, or a patient suffering of the punishment.
Touching them in private authority, to Masters faithful service: to Housband and Wife, ech from other mutual help and due benevolence. The Wife also to represent her housbands virtues, and to save that which he bringeth in. To Parents, not marrying without their consent, and, when need requireth, to relieve them.
To public authority of the Ministers and Magistrates, ministering of charges and other necessaries for the execution of their offices: and a defending of thē in the same.
Again from all superiors, a good example of grave and wise carriage, and using of the things wherein they are preferred to the others benefit.
From them in authority, first instruction of their inferiors in the things of God, and of their special callings: then due recompense of good or evil actions: & lastly protection from wrongs.
From private authority provision of food and raiment, familiarly to teach their inferiors, and in prayer to go before them.
From Masters, due respect of their servants trauayles.
From Housbandes, cherishing of their Wyues withal entier affectiō: from both the parents, to apply their children to that they are fit for, & to provide for them: frō the Father to name the child: from the Mother to nurse it.
From public authority: that is to say, from the ministry, public teaching: from Magistrates, maintenance as well of true religion, as of peace & honesty of life.
Secondly it is of aequals one unto another, in loving, honoring, doing of good to all, but chiefly to such as by the bond of nature, or profession of the same faith, are more neerlie linked to us.
And lastly towards our selves, the maintaining of our honest credit, and sober esteeming of the graces we have received.
Chap. 8. Of Love.
THe general duties of love are those that are without respect of degree. And respect the person or condition. Person as love and chastity.
Love is of duties that touch the preservation of ones person. Conteining under it, first meekness, a peaceable disposition ready to depart frō our right, slow to wrath, forgiving offenses, loving our enemies: Thē due punishment of offenders, by Magistracy & lawful war: and lastly, a comely burial of the dead.
Chap. 9. Of Chastity.
CHastitie is of the duties that touch the purity of ones person. In mind, by abstaining from filthy lusts: in body, by keeping our eyes, our hands, and all our partes, from being instruments of uncleanness: carrying our selves in all modesty and temperance, and (where need is) using the remedy of holy marriage.
Chap. 10. Of Uprightness.
THose respecting ones condition, are of the good things belonging to the person. And are Vprightnes and Contentednes. Vprightnes is to hold a lawful course in dealing about them: and standeth in Right and Truth.
Right, which is without any injury. Both in the means of coming by them, our own labor, and lawful purchase or descent: and in the use of them frugality, & liberality in a cheerful communicating of them all by giving & lending. One branche whereof is hospitality.
Chap. 11. Of Truth.
TRueth which is without any falsity, as Prudēce, in judging aright: Simplicitie in speaking and doing the truth; Taking things in the best part, &c.
Chap. 12. Of Contentednes.
THis is uprightness: Contentednes is to rest fully pleased with that which God bestoweth. Reioycing in an others good as in our own.
Chap. 13. Of our own Righteousness, whereof the state of Angels and Men, before and by their fall.
HEtherto of the partes of righteousness: The several kinds follow.
Righteousness is our own or from another.
Our own, which both Angels in heaven, & men upon earth, had perfectly by creation. They in a greater, we in a less measure: from which notwithstanding both of thē, left unto themselves, quickly fell away.
First of the Angels some only, but a great multitude: one, named Satan or the Devil, the chief ringleader of the rest. The Angels that fell not, are supernaturallie upholden from all danger of falling. After, by Satan's temptation, all mankind fell in Adam.
The punishment to them both is double, sinfulness and cursedness.
Sinfulness is a total unrighteousness, as well of nature, as action. Cursednes is their utter evil.
Contrarie throughout to blessedness that went before. And is the reward of all sin, more or less according to the measure of sin.
Of cursedness two degrees are noted out: for either it is in parte only, or in the fullness of it. That in part only, is proper to men during this life. As, first the wrath of God, so far that all things, not blessings only, but his very graces, turn to their ruin; and fear of conscience drawing thē from God: then shame, ignorance, all kind of calamities, infirmity, sickness, & death it self: lastly, enemitie of the creatures, and slavery to Satan. Yet in all this some relics of former dignity do remain: namely in the mind, reason, common principles of good and evil: in the body, a kind of majesty: in the whole man, a certain sovereignty, that keepeth in awe the brute creatures.
The creatures also for man's sake, are subject both to a present impair of their first perfection, and to a general abolition in the end.
This is cursedness in parte: The fullness whereof falling upon a bare creature not able to bear the brunt of it, crusheth him down into Hell for ever, which is called damnation. And is particular or general. Particular which is in a less measure of fullness till the latter day. And lighted on the Angels that fell, forthwith upon their fall: yet so as many times it pleaseth God to give them some release, using them as instruments to work his pleasure here on earth. Vpō men it lighteth in soul presently after death.
General which is in a greater measure of fullness. Both upon the Angels that fell, and men, in soul and body raised up in the latter day, whereof they both shall then receive their sentence.
A sudden change of such men as then are living, shall be instead of a death and rising from it.
The third book of Divinity, concerning the Gospel.
Chapt. 1. Of Jesus Christ, and of Regeneration.
FRom another, is that Righteousness which certain men ever since the fall of Adam have from Jesus by Regeneration thorough his mediation.
Jesus is in one person the Son of God and perfect man conceived of the Virgin Marie. And in respect of his calling to that office of Mediation is surnamed Christ.
Regeneration is our spiritual incorporatinge into him. Every member in his due proportion.
Chap. 2. Of the Sanctification of Christ's human nature.
OF his office of Mediation there be two partes, Priesthood and Kingdom. Priesthood whereby he hath performed to God-wards, a through sufficiency for all this. The partes of his Priesthood are, Oblation and Intercession.
Oblation is the of offering of himself up to God his Father for it. And hath two partes, Sanctification & Satisfaction.
Sanctification is the fitting of his human nature, as well for our incorporating into it, as for the cōueighing of righteousness to all that are incorporate.
Chapt. 3 Of Satisfaction.
SAtisfaction is the full payment of our ransom to be righteous. And standeth in his sufferings & righteousness.
Suffring is the taking upon him of the guilt & curse due to our sins. Both that of this life, and the fullness of it due unto us after death. All which he overcame, our cursedness here, in the whole course of his life: our full cursedness, upon the Cross: and death, in the grave, rising the third day from it. The day of his resurrectiō, which was the first day of the Creation is thereupon become our Sabbath, and called the Lord's day: beginning at the dawning of the day, when the world by his resurrection began to be renewed.
The righteousness of Christ is the most excellent measure of righteousness that cā possibly fall into any creature. Both in his whole nature sanctified from all sinfulness from the very first moment of his conception: and in all his actions supernaturally upholden for ever from all possibility of sinning. And consequently hath belonging to it, a like supreme measure of blessedness, smothered in the days of his sufferings during this present life, that it did not so appear, save when it pleased him extraordinarilie to give some glimpse of it, as in his transfiguring upon the mount. But afterwards he ascended glorious into heaven, in soul presently after death, and both in soul and body after his resurrection: which is called glorirification.
Chap. 4. Of Intercession.
HEtherto of Oblation, Intercessiō is his request to God his Father for all the elect to be made partakers of it.
Chap. 5. Of his general Government of the world.
Such is the Priesthood of Christ: his Kingdom followeth. Kingdom is that whereby he doeth effect all this. And hath two partes, his Iudgeship (if I may so say) and Prophetship.
Iudgeship, whereby he governeth all the world, according to their own nature since the fall. In the Angels, perfect: in Devils and Men, corrupted: in the rest of the world, perverted.
Chap. 6. Of Calling.
PRophetship, whereby he governeth certain men with supernatural favors. Being favors only, or Grace.
Fauours only, are those that change not man's corrupt nature. And may all be reduced unto two heads, Calling and Gifts.
Calling is the drawing of them to a professiō of himself.
Every public assembly of such professors in his name, is called a Church: whereof their children are also members, and in every Church there be always some that are his in deed.
Chap. 7. Of Knowledge.
GIftes are such favors bestowed in his Church: & are Knowledge, or gifts for the Churches common good.
Knowledge, is the understanding of the will of his Father. Which, beside the inspiration of his Spirit, he taught, both in his own person, when he was upon the earth, & by his Ministers, frō the beginning of the world: and hath also left the same perfectly in the books of the old and New Testament.
Chapter 8. Of Faculties.
GIftes for the Churches common good, are a Facultie and Ministry. Both which have some things extraordinary, specially serving the dispensation of the times before his coming, or the first gathering of Christian Churches.
Facultie is a gift fit for some public function in the Church. As Discretiō to govern: Knowledge, to teach the doctrine of Christ out of the Scripture, by laying forth the truth soundly, and cōfuting of contrary errors. Wisdom, to apply it also to all good uses, of comforting, denouncing, stirring up, reproving, in one word termed exhorting: singleness of heart, to relieve the poor: Cheerefulnesse, in tending the impotent & sick.
The extraordinary faculties are those, of healing, working of powers, foretelling things to come, discerning of spirits, sortes of tongues, interpretation of tongues.
Chap 9. Of Ministries.
MInisterie is a public function in the Church. Ministers are Gouerners or 〈…〉 .
Gouerners are men which by common advise direct the, Church matters: yet so as in cases of greater weight, the consent of the rest of the Church is to be had. If any doubt arise which is to weighty for one Church to decide, it must be referred to a more general meeting of the governors of many Churches.
Gouernement is in order & censure. Order is of the outward comeliness of the Church: as of time, and place of meeting, rites, ceremonies, & such like. But especially this order is to be considered in two principal things concerning public functions, that is, a calling and displacing.
Calling is the appointing of a fit person to some function. And standeth upon two partes, Election and Ordination.
Election is the choosing of him to the charge.
Ordination is the separating of him thereunto, by the laying on of hands. Displacing is the putting out of an unfit person.
So much touching order: Censure is a correction of known offenders: where no accusatiō against a Gouerner is to be admitted under two witnesses. A censure is admonition, or expulsion.
Admonition is a rebuke by word.
Expulsion is a throwing of heinous offenders out of the Church. And is excommunication or a Curse.
Excommunication is an expulsion till repentance.
A Curse is an expulsion for ever.
These are the partes of government: there remain the sundry kinds of those that govern.
Gouerners are Elders or Bishops. An Elder is he which is to govern only.
A Bishopp is he which is to preach also. In whose election it is to be observed, that he have been some good while a professor of Christ. Preaching is the public instructing of the Church, concerning Christ. Wherevnto are annexed public prayer and administration of the Sacraments.
Public prayer is the offering of the Churches supplications to God. Sacraments are outward signs for confirmation publicly administered. Of which nature were all the rites, ceremonies, & sacrifices before his coming, figures of Christ, & of the good things we have in him: specially among the Jews, then his peculiar people, whereby the dispensation, of those times was more obscure, and less accompanied with knowledge and other graces.
A Bishopp is a Teacher or Pastor. Teacher which is to teach only.
Pastor which is also exhort.
These the Gouerners: 〈…〉 are those who are to attend the poor: as Deacons & Deaconesses.
Deacons are the distributers of the Church alms.
Deaconesses are aged poor widows, which are to tend the impotent and sick.
The extraordinary ministers were, in all times, Prophets, endued with extraordinary faculties, especially of foretelling things to come; In the times before Christ's coming, either high Priests, the standing figures of his Priesthood & Kingdom: or more rare ones, Melchizedek a King and Priest everlastingly in a sort: John the Baptist, a Crier to prepare his way. &c.
Priests and Levites generally differed not from the ordinary ones in substance of their ministry, but in name & dispensation of those sacrifices & figures. Some also of the Levites having the office of government, some of distribution to the poor. After his coming were Apostles, immediately sent by him to preach the Gospel to all the world: and Evangelists, their companions for building up the Churches whereof the Apostles laid the foundations.
Chapt. 10. Of the light of the Spirit.
THus far of favors only. Grace is that which changeth man's corrupt nature, and is twofold, the light of the Spirit and Faith. Both ordinarily begotten by preaching.
The light of the Spirit is a taste of the sweetness of Christ. And therefore going no further, it worketh but a kind of change, and may be lost again. But who so once of malice falleth from it, can neuericome to faith. And against such only that curse of the Church doth lie.
Chapt. 11. Of Faith.
FAith is an apprehension of Christ to be ones own. And therefore worketh a thorough change, being the instrument whereby he doth regenerate, and so giveth righteousness and the blessedness belonging to it. And this never can be lost, but groweth to the end.
Chapt. 12. Of the two degrees oF a Regenerate estate.
Of a regenerate estate (and therefore also of the fruits coming from it) there be two degrees, as it were two ages, infancy and man's estate. Infancie is a weak inception all our life: sealed up in our own inward assurance of the Spirit, not in the worlds discerning of it: and groweth according as our faith doth grow. This age, or the tenderness of it, hath the help of two Sacraments to confirm it by, Baptism, and the Lord's Supper.
Baptism is a washing with water, to assure our incorporating into Christ, figured in circumcision before his coming.
The Supper is a receiving of Bread and Wine, to assure our growing up in Christ, figured in the passover to the Jews, from which Sacrament those that give public offense are to be kept back till the Church be satisfied.
This is the infancy of a regenerate estate. Mans estate is the perfection of it after this life for ever, wrought itself, & all our life therein continewed, immediately from Christ without any means at all.
Chapt. 13. Of imputed righteousness: and the blessedness belonging to it.
THus far of regeneration: the righteousness which we have thereby is double, Imputed and Renued.
Imputed, which we have by account, in him. And hath two partes, the accounting of our sins to be his, whereby both the guilt & punishment are forgiven us, by his sufferings: and the accounting of his righteousness, as well in nature as actiō, to be ours, whereby we are approved of God to be righteous, by his resurrection, and consequently made partakers of his blessedness: Both in part, and in the fullness of it. That in part, is during this life; and standeth first in reconciliation unto God, whereby now all things, not the calamities only and troubles of this life, and also death it self, but even our very sins turn unto our good, and in the assurance whereof we have peace of conscience, joy in the holy Ghost, entrance with boldness into his presence, & hope of eternal life: then in a spiritual glory and wisdom: lastly in our former sovereignty over the creatures, whereof cometh free liberty of using all things which God hath not restrained, and deliverance from the bondage of Satan. This also (as a new access) added thereunto, that the holy Angels themselves are made ministers for our good. The fullness of blessedness is that which we shall have after this life in heaven; taken up thither by the virtue of his ascension and is more or less according to the diverse measure of our faith here: to the soul presently, in a less measure of fullness till the latter day: and afterwards in a greater measure both to soul and body raised up glorious at the latter day by the virtue of his resurrection. And this is termed Salvation, whereof in that day we shall receive our sentence.
The creatures also for our sakes shall then be renewed into a glorious estate not subject to corruption.
Certain men upon our Savior Christ's resurrection rose again, and are already with him in heaven. So are Enoch, and Elias both alive assumed thither.
Chapt. 14. Of Renewed righteousness.
THis is imputed righteousness: Renewed is that which is in our selves again: mingled with sin all our life, but pleasing unto God through his forgiveness of the sin, and afterwards made perfect: hereof there be two partes, to be dead unto sin and living unto righteousness.
Dead unto sin, is when sin beareth no more the rule in us: wrought by the power of his death.
Living unto righteousness is when righteousness beareth the rule in us, wrought by the power of his resurrection.
A short explication of the Lord's Prayer, which (together with the ten Commaundmentes) containeth a brief of all the main heads of the whole substance of Divinity, in a most exact method, as the table following will show.
THE LORDES Prayer, delivered by our Savior Christ as a pattern to frame all our Prayers by, containeth a most absolute and perfect direction, as well for the circumstances to be observed in praying, as for the matter it self of our prayer.
The circumstances are these: 1 To God only through Christ. For neither have we any other Father in Heaven but him alone, neither is he our Father but in Christ.
2 Praeparation: taught by using of a preface.
3 Faith, particularly applying to our selves the love of GOD in Christ. Our Father.
4 Confidence, as a child goeth boldly to his Father.
5 Reverence of his Majesty, Who is in Heaven.
6 Zeal & earnestness in prayer; that all our affections be taken up, and wholly bent upon it. Which the shortness of the prayer teacheth, and the concluding of it with this word, Amen.
7. A greater fervency of Spirit in praying for the things that concern God's glory, then for those that concern our own good, yea though it be the salvation of our souls. As appeareth by the order of the petitions, and in that those first three are without any coupling bond at all, which the latter three have. Again of the things which concern our own good, greater zeal and fervency to be shown for heavenly things which the three latter Petitions do ask by name, then for earthly things that are sought but as additaments and appendancies to the other.
8 A fellow-feeling and love one unto another, Our Father, our bread, our trespasses, lead us not deliver us, &c.
9 An assurance of obtaining the things we pray for. Earthlie things with condition, so far as God hath appointed them for our good. All other absolutely without condition. Which assurance is noted in the word, Amen signifying that not only so we desire it may be, but that so undoubtedly it is and shall be. Wherevnto we are induced, both by consideration of the love of God, our Father, & of his power, which is in Heaven.
Lastly, continuance in prayer, give us this day, Every day renewing our supplications.
So much of the circumstances. The matter is partly in petition, & partly in thanksgiving, The petitions are six in number. All in that course and order as the doctrine before was handled. Whereof the first three are of those things that belong to God's glory without any respect of our own good, As the particle, thy, in everyone doth show. And this one thing, wherein the soundest Divines agree, being well observed, bringeth a great light for the distinguishing of all the six Petitions according to their proper bounds and limits, in such sort as hereafter followeth.
The first Petition, Hallowed be thy Name. O thou the blessed & great Jehovah, Father, Son, and holy Spirit, three persons and one only: true and everliving God, whose Name is Wonderful, and who alone art glorious and excellent; thy mercy great unto the heavens: thy truth unto the clouds: thy righteousness as the mighty hills: thy judgments like the bottomless deep: exalt thyself. ô God, above the heavens, thy glory over all the earth. And make it known unto thy Creatures, that thou the Creator (blessed forever, Amen) art a nature spiritual and divine, of thy self, and in thyself, and by thy self subsisting. Eternal, immeasurable, incomprehensible, infinite in Power, Wisdom, Holines, Truth, Mercy, Justice, and whatsoever good is: yea goodness and perfection itself. So that both whatsoeur thou doest, is absolutely good and holy, and all good & perfect gifts are thine, there being no jot nor resemblance of good in any creature but that only which they have frō thee, who art the Father of lights.
And this respecteth the first part of Theology, which is of the nature, persons, and properties of the Godhead.
The second Petition, Thy Kingdom come. Aduance the throne & scepter of thy kingdom in the government of the world according to all thy counsels and purposes decreed from eternity. Whether of saving the elect or destroying of the reprobate, or of the business & affairs pertaining to this life, and thy general providence over all things; that thy hands have fashioned and made. Together with the means which thou hast sanctified thereunto. That the reprobate may either not hear at all, or hearing not believe, nor be converted, but hardened in their sins; and thy Gospel with the Ministry and Preaching thereof, the Sacraments, Censures & discipline of the Church, and all other good things thou hast ordained, may (through their own fault) turn unto their ruin, & be a savor of death unto death unto them, as cōtrariewise to the elect a savor of life unto life. And that thou wouldest so dispose of things by thy hidden & secret providence, that all persons and creatures (although they, many of them, sinnefully and wretchedlie, moved with other causes & ends then in obedience unto thee, yet in regard of thy work most holily and justly) may concur to do whatsoever thy hand and thy counsel hath foredetermined to be done: Neither let any power or policy of Satan or man, or any other creature, hinder the executiō of thy most glorious & magnificent, most wise and just decrees. But let them all be as the mountains of brass, that cannot be removed but stand fast forever.
And this respecteth the second branch of Theology, touching the kingdom of God, and the dispensation of his counsels.
The third petition, Thy will be done in earth as it is in heaven. Have thou always in the world, even here among men, as thou hast among thy holy Angels and Spirits of the righteous that are deceased: a Church & chosen company, which may refresh and delight thy Spirit, by yielding with free and ready hearts, all cheerful obedience to thy known and revealed will. Whilest they be seen to prefer the love they bear to thee, before the love of thenselves, their own pleasure, profit, or lives, or whatsoever else that is most dear unto them.
And this (which is the third branch of Theology) riseth by a necessary consequence from the former two. For he that is in himself and in his works so glorious, is worthy and alone worthy to be honored and served of us.
The three latter Petitions are of those things that concern our own and our neighbors good, whereof the first (being the fourth nature and essence. Conceyued and born of a virgin by the wonderful work of thy holy Spirit: Sanctified from the womb, to be the mighty and powerful instrument in and by whose flesh or human nature, the Godhead, unto the which he is personally united, quickeneth all those that by faith are engraffed in him; Replenished with all righteousness and fullness of the Spirit above measure: And therefore in him self most happy & blessed, but for us and our sakes accursed, in that he bare thy whole wrath due to our sins, and became subject to death, the most ignominious death of the cross it self. Under which notwithstanding he did not lie, for that it was impossible for him to be holden of it. But losing the pangs & sorrows of death, he rose again and ascended into heaven. Where he sitteth at the right hand of thy most excellent Majesty to make continual intercession for those that are his; and hath obtained a Name above all names, a crown of glory and a kingdom whereof there shall not be any end. Gouerning all things in Heaven & upon the earth: vanquishing and subduing the proud enemies, and rebels bells to his kingdom, and leading captivity captive: Gathering out of the wicked world a holy nation: a peculiar people (in respect of their outward calling) to the praise of his glorious name: Opening their eyes to behold the unsearchable riches of himself, in whom are hidden all the treasures of wisdom and understanding: filling their hearts with the manifold graces and blessings of his Spirit: Seperating & choosing out from among them, Pastors, Teachers, and other Officers, for the well ordering and guyding of his house, which is the Church of the living God. And not only reaching forth to many of them from above, a comfortable taste of the sweetness and excellency that is in him: but upon such and so many as God the Father (through him) hath from everlasting purposed unto glory, pouring down that most excellent and precious gift of faith, proper to the elect, whereby he giveth himself to be theirs, and taketh them to be his, knitteth and uniteth them as members to that mystical body whereof himself is the head, maketh them in a spiritual and unspeakable sort, bone of his bones, flesh of his flesh, and one together with him. And so becometh unto them that heavenly and supernatural bread, whereby their souls are fed unto everlasting life.
Good Lord, this day, and every day give this our bread unto us. That we may so come unto him, as we may never hunger: so believe in him, as we may never thirst: so be regenerate and borne again, by the incorruptible seed of the word of God which liveth and abideth forever, that it may never die within us: but confirmed still in our most holy faith, by the preaching of thy Gospel, participatiō of thy Sacraments, Prayer, and other holy means, we may grow up thoroughly in him which is our head, till we come to the full age of men-grown in Christ.
The fifth Petition: And forgive us our trespasses, as we forgive them that trespass against us, is for the first kind of righteousness which we have from Christ. That is to say, imputed righteousness, forgiveness of sins, which is but one parte being put for the whole.
Pardon and forgive us all our sins through the death and sufferings of thy Son, and so remove both the guylt and punishment away from us. Clothe us with his all sufficient and most absolute and perfect righteousness, that so being justified by his obedience, we may have our part of all that blessedness, which is able to fall into this life: where the testimony and assurance of thy love, and the having and enjoying (in and from thy love) of all the good things of this present life, both for necessity and Christian delight, maintenance, health, credit, friends, comfort of Wife, Children, Seruauntes: a blessing upon our labors: the fruit of Magistracy & of Gouernement & good order in the world, together with the sanctifying of all things, even our very troubles and crosses of this life unto our good, so as thou in thy mercy hast appointed for us: Peace of conscience, and joy in the holy Ghost, do excel: and by these degrees, as it were by so many steppes and stairs, make us to clime up to that perfect and eternal happiness which is reserved for thy Saints in heaven.
The last petition, And lead us not into temptation, but deliver us from evil, is for the other kind of righteousness which we have frō Christ, that is to say, renewed righteousness.
Being now engraffed into the noble stock of the body of thy son, and justified through him: sanctify us also by his Spirit dwelling in us: mortifying & subduing sin that it bear not the sway in our mortal bodies, that neither the Devil, the World, nor the flesh, or our own corruption prevail against us, to make us to fulfill the lusts thereof: but go forward with the work of our new birth, quickening and renewing us in our memory, judgment, will, affections, and in all the partes and powers of our soul and body, from dead works to serve thee the true and the living God-Hale and pull us (as a beast that sticketh in the mire) out of the claws of sin & Satan. That even now in this life whilst here we struggle with them, we may attain to that measure of perfection which may be pleasing and acceptable in thy Son: and that after this life ended, and all our enemies subdued under us, we may be taken up without spot or wrinkle, to be presented as a pure Virgin unto Christ, in the day of our spiritual marriage.
Thus far of the Petitions: The thanksgiving is in these words, For thine is the kingdom, the power and glory forever & ever. That is to say, All absolute & perfect blessedness: Both for thy right and sovereignty of Commanding all things, being all thy Creatures and the work of thy hands: and for the power of effecting whatsoever thou wilt and doest command: And lastly, in regard of the infinite graces and perfections that shine so gloriously in thy person, and which thou doest so graciously extend to us: being thyself eternal, and therefore exercising an eternal power & dominion in the world, and both creating an eternal people to thy self, to the praise of thy glorious grace, as also eternally cōfounding those whom thou hast appointed to destruction, to the praise of thy glorious Justice.
Faultes escaped.
- Pag. 6 Lin. 13. after by, add the.
- Pag 8. Lin 12. gentlemen, make gentleman.
- Pag 12. Lin. 16. set in the margent, • Sam •• .
- Lin. 20 after ashamed, add verily.
- Lin 24. these, make those.
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Faultes in the quotations of the Scripture and
other matters in the margent only.
- Pag. 14. Lin. 13. 2. Chron 28. 9 read 1. Chro.
- Pag. 29 Lin. 11. sum, make sin.
- Pag. 49 Lin 15. John 3. 35. make John 5. 35.
- Lin 31. as before letter, b. make, as before lets f.