tihv$$^ JACOBUS l^SSErJlV^, AKCHIEPISCOPUS ARJViAC IIANU S TOTIUS HIBERNIA. PRIMAS A BODY Of DIVINITY: OR, THE ^^J^(yl-t"- Chrifliian Religion! Catcchiftically propounded and explained^ by way of Qnt^ion and Anfwer. Methodically and familiarly handled^ for the \X{t of Families, To which are adjoined a Tra6i:, Intitu'ed, IMM ANUEL: O R, The Myftery of the Incarnation of the Son of God. By the moli Reverend JamesUsher, late Arch-Birtiop of Arnidgh. To which are added, The LIFE of the Author, containing many remark- able Paflagcs : His Model of Church Government, and Advia^s to Young Minifters. With an Alphabetical Table. And Ifkewife jhe Prin- ciples of Chriftian Religion in Qiort, for the ufe of Younger People. The Eighth Edition, carefully corrcdtcd trom very many Errors in former Editions. London : Printed by JR. J, for JondtfjAn Rob'wfon, A. and J. ChurM/, J, Taj/lor, and J. Ujatt. 1702. J. ~M^ ^^ M^ V ■d. H a o i1 fl: CfllS lUB f i .:1 ;M .b«i\)'^^\iC; Dili to iiOiitnife^ui ^di lo^ya^i^rNriJ^i s^qc';S is^nuoY lo olii t>rinoil piodJiji nojBib-H ji^CijiaC'-k*': u iiDv.i ^f(< ,a .-jsv rnoi! l>:.r>?sio:» 7/!t;hi£> n:>r.i5 it:^^^-^ 5fi7 | i TO THE Chriftian Reader. CHriftian Reader^ I doliere prefent and commend unto thee a Book of great worth and lingular ufe, which was written and finilhed about 60 years fince ; The Author whereof is well known to be fo univerfally eminent in all Learning, and of that deep Knowledge and Judgment in Sacred Di- vinity, that he tranfcendeth all Elogies and Praifes which I can give him. I commend it unto thee (Chriftian Reader) under a twofold Notion. The firfl: refpedeth the Subjcd Matterof this whole Work, which is of greateft E-xcellency ^ as being If.e Sum and Suhflance of Chnpan RelJgmi 5 upon which, as a moO: lure Foundation, we build our Faith, ground ail our Hopes, from which we reap and retain all our Joy and Comfort in the Aflurance of our Salvation. Which as at all times it is mofc profitable to be read, (tudied, and known, fonow (if ever) mod neceflary in thefe our Days, wherein Men.never more negleded thefe Fundamental Principles, as being but common and or- dinary Truths, and fpend their whole Time, Study, and Difcourfe about Difcipline, Ceremonies, and Circumftantial i'oints 5 and here- in a'fo not contenting themfelves with thofc common Rules, and that clear Light which (hineth in the Word ^ they are only led by their own Phantafies, daily creating unto themfelves diverfities of new Opinions 3 and fo falling into Heats, they break the Bond of Love, and fall off from the Communion of Saints, as though it were no Article of their Creed 3 and being in love with their own new Tenets, as being the conception and birth of their own Brains, they contend for "them more than for any Fundamental Truths, and not only fo, butalfo hate, malign, and moft bitterly and uncharitably cenTure all thole that differ from them in their Opinions, though never fo confciencious and religious, as rho' they profefTed not the fame Faith 3 yea, ferved not the fame God, nor believed in the fame Chrift, but remain flill Aliens from the Common- wealth of Ifrael, and in comparifon of themfelves no better thanPapifts, or at thebefl: but carnal Gofpellers. The fecond Notion under which I commend it, refpe^teth the Work it felf, or the manner of the Author's handling it, which is done fo foundly and folidly, fo judicioufly and exactly, fo methodically and orderly, and with that familiar plainnefs, perfpicuity and clearnefs, B that To the Chriftian Reader. that it giveth place to no other in this kind, either Ancient or Modem, either in our own, or any other Language which ever yet came to my view^ in which regard I may fay of it, as it is faid of the Vertuous Woman , Ma//jf have done excellently^ but this our Author exccedeth them all. I will add no more in the defcrved Praifes of this Work, but leave it (Chriftian Reader J to thy felf to perufe and judge of it 5 com- mending thee to the Word of God's Grace, and die good guidance of his Holy Spirit, who is able to build thee up in a fruitfil Knowledge, JO lead thee into all Tru h, to di.rec> and fupport thee in the Ways of Godlinels, and to give thee an everlafting Inlierit^nce amongft the Bleilcd. Th'we in the Lordjefus Chr/fi, John Downame. The The Epiftle to the Reader^ concerning the Book it felf, and this new Edition of it, K E z\ D E Fv, I Shall ve»tur£ t) Czy for.n fcv th'nTgi dsprvcd^y to the crsdit of this Book, lis of the moU nfefitl 7uiture in the World, he- wg a Collection of thofe Principles that are neceffary to Sal- vation, delivered with fo much happy pUinmfs, that every one acquainted with the Bible may nnderjiand them 5 and yetfo much Judament and Scholajiicalncfs, that Men of Reading and Learning may enlarge and adorn their Knowledge by the fer ions humble perufal of them, T;uths here are ^little above the Vulgar, as bclcw the Learned, and in nei- ther cafe to be contemned by any means : They are here alfo competently proved to thofe that doubt or ivant confirming,a?7d. illnjlrated to them that as yet do not fufficiently nnderjiand their meaning. And that which is one of the choice Excellencies of this Volume is^ That 'Notional Truihsarefeldom left to fwim and foat in the Brain, but are nfually brought clofe to the Confcience and Affeaions, and as ufually applied to Life and Pra&ice, L know no Writings (mcerly humane) that are per fe^f 5 no doubt there are fever al that get nearer to perfe&ion than this doth 5 though do not miflal^y I I^igw a vaft iiumber of Books of the very fame nature with this in fever al Lan- guages, that are very much fjort of it, and very few, if any, in our own, of this Magnitude and DeJ/gn, that deferves to take place of it. How low foever this Piece may be valued by fome, yet I ha^ue Tour things to fay of it that will fatisfie fober Minds, and much advance it in their ejieem, Firft, That the Method, andmoflofthe Materials, are the incompara- ble Bifjop Ulber's, (a Man whofe younger days wonderpdly out-did the mofl grave, experienced and thoughtful A^J,Q of the great ef number of Men that ever lived in the Chriftian World) 5 this LJpeak,upon the fatisfying evidence of eye-wit nejfes. Secondly, That the Mofl Reverend Author, in his elder Days, blejfed God for its publication, {though at firji it jtOi'ted into the World without bis confent) becaufe he perceived it had done much good ^ which thofe have affirmed to hear him fay, which had no fondncfsfor the Book. Thirdly, That all along the exercife of his Miniftry in his Native Country in all his Catechetical Ledures, he imitated the mahod and way in which this was drawn jip 5 and that not only to ordinary Perfons, but^ his Order throughout his Diccefs to the Minillers, was to go through the Body of Divinity, which he had drawn up accordingly into Fifty Heads, the nature of which you may fee introductory to this Book.- Fourrhlv, That it'*s fufficiently commended by fome worthy Men, as by B 2 ^^'^ The Epiftle to the Reader, &c. Mr, John Dovvname, vpho helpt to midvoife It into the World 5 as you fee under hk own Hand hi the foregoing Epi^le ^ and Ludovicus Crotius, in /'«• Inftruftio, de Ratione Studii Theologici, cap. 7. having fid that the Author was, Dominus pkir'mmm colendns ^ he begs importunately that fome EngliQi Man mnld tranflate it into La:in, D-.fiderainus 6^ IbHcite expeftamus plenum Syftema TliCologis Praftic^, 6^c, calling it Infigncm ThefaiirLim. As to this Edition I might fay many things, but fiall comprize all in a few mrds, viz. That it has been compard with the beft ofthofe that went before it, and hath fome thoufands of Typographical Errors correUed, mth a Supplement of fome few choice and necejfary things left out in very many of the later Editions, as truly Orthodox and Necejfary as any of the reft 5 with a very great care to examine all the places of Scripture quoted there, and to render them pertinent to thofe things they are defigned, either to prove or iUuftrate, which werefo abundantly defe&ivey as to put the Doer to very much pains and care to bring them tofome exaBnefs, Here you have alfi the Addition of the Great Billiop Uftier'i Life, performed with more than ordinary Elaboratenefs. And in the lajl place , you have a pure Alphabe- tical Index, a thing much defired, and here carefully drawn up, by which you may with much eafe find out atty of thofe important Matters that are Pherei/i contained. What remains, but, I. That Minifters imitate thk meritorious Exam- ple 5 not only in Catechiiing ofthofe that are young, in the Afternoon on Lord' s Days before thepuhlick Service of God, but alfo that they, by this Pattern of the Sum and Sub fiance of Religion, y/'f^?<5 half an hour more in the brief, plain, andpithy openi^7gofthe\YmC]pksoi Religion 5 and that atfrfigivivg but the Sum of each chief Head, fo as to go through the Tphole number with greater brevity-^ and afterward to enlarge upon every Head, fir ft three or four Heads at a ti?He, and in the clofe but one . The faithful reverent pra&Jce ofwhich, by tbehlejftng of God, would pro^ dure noble Fruits of Rightcoufnefsand Peace 5 and mak§ Families not only great blejfings t&themfelves, but alfo to the Church (?/God, and State i/i which they dwell. The performance of which things, is the hearty wi^j ^nd prayer of him who performed all that's 77 ew in this Edition : Andre- v/alnsa ready Friend to any Deftgnfofthe right Advancement af Learning and Religion, I D A N. T KL E THE LIFE O F Dr. James U£her, Arch-Bilhop oi Armagh. CONTAINING Some remarkable Paffages never before publijhed. THE written Lives of Men are very often flattering things, and are drawn (much like their Piftiires) to the beft ad- vantage f, their Learned FrienJs rather faying in many things what they iliould have been, than really what they were : but the Subjed on which I am to write, be- caafeofits univerfal Accomphihments and Perfections, prevents my being guilty of the like emrmity. Tharwe niay mifs nothing of things that are precious ffor the fmal- left filings of Gtf/^a'e charily to be perierv'd } I fliall endeavour to ga- ther upall the fcatterfd hints and intimations of the excellencies of this gvc^t Ma??^ diiperfed up and down great variety of worthy and credi- ted Authors^ and p-tthem into a regular and.ufeful Scheme. We are to confider him in his Relations, and in himfelf, Firft, h his Rclatiojjs ^ for thefe give no fmall ad vantage to a Man's being obferv'd in the World, and that even among the wifeft Men 5 The Stream deferves to be refpe&cd for the Fotwinin'sfakc. Great Exam- ple and Education are ofvaft importance towards the greatning of Po- ilerity, inviting the attendance and helps of D}vi?ie Pro^jidence, and awakening natural Cor^dsnce and Ingenuity to attempt things that may excE-l . ( 1 ) - %^t %ilt fit SD?* James UOier, excel. His RcLttions are very well worth oblervance, if we confider them either on the Father or Mother's (ide ^ and that either iep^rate or conjoined. JF/'r/?, Separate, and that, 1. On the Fathers fide, where we have, i^ The fWjc-r hirniclf, M^.Arttold Vfier, a M:m of Parts and En- dowment, raifed ahove th- ordhiary Rank of Nkn ^ brouehi: up in the Study of the Law, and fo emp'.oy'd, being one of the Clerks of the Cha^/cerj. 2. His Uncle, He;;rjf Ufier, trained up a:. Cdmbridge , the Ovvner of much Learning, and full as mucii Wifdoni : Acknowledged, by being pitcht upon (by the Church and Council o^Irela^zd) as a Person once and again Ht to come over into £»(j/^W to Petition Queen Elizabeth:^ in bo.h which Affriirs he obtained the Smiles of that wife and mighty Queen : The firfr, to preferve the Cathedral in Di/blh/, being begged and designed for a private and worldly life. Thefecond, to Found anllniverfity there. The Worth of this Man raifedhimto the highefl: Dignity in that Church. IL For his ReUtiotts on his Mother's fide 5 not to mention her in this place, but in the clofeof whati have to fay. 1. His Gra^idfathcr was Jai^ies Stamhttrsl, a Man fo highly valued by the Parliament of Jre/) as it were, purpofedby the Divine Will and Foreiight, to be ready ior his Training up, and Exercifein Arts. About this time alfo appeared in the World feme oFthe moll learned Men that have lived in it, as deiigned for his Cor- refpondence. II. The Place was Dnhlift in Ireland 5 Seven Cities contefted about the Birth of H'^/'//cr ^ but our Man was not fo obfcure in his Original as ro have any contelt with this City for the glory of his appearance in the World. The Schola -s in Ireland, in the younger Days of Chri- flianity, were fo notable in the Holy Life, from die Dodrineand Example of one great leading Man, that in a litde time it began to be called SanClorum P atria -^ but much more might it have been called fo from what our Bilhop Vjf^er began and pradifed there. Bertius in his Geographical Tables fays of Dublin and the Vniverfity there, §luam^ quum ifla fcriberemus, ornabat Jacobus UfTerius Theologus ertiditione & pietafe ^fcriptis imprimis clarus^ ei Patria Dublium. Secondly, His Education: Man without this would only be what fome have ignorantly faid of the Bear's Whelp, an unfiapen Lump: Emellit mores, necfinit ejjeferos ^ as foon may Fields or Gardens produce the moftpleafing Grain, Seeds, or Plants, without Culture and Dref- fing, as Youth without Education be creditable and advantageous to Church or State : But our hopeful Touth, of whom we treat, was not left to his own ConJudt to fcramble for Attainments, but had them inflillM into him by fuch as were dexterous at the Work, Providence m this predicted and confpired his future Greatnefs. I. Hisb-ginning-fteps towards Learning, were guided by his two incomparable Aiwts Ibrementioned ^ who at the fame time taught him to know his Alphabet, and the ufe thereof in the advancing Letters into Words, and alfo to fpell and read the Mind of God in his own Con- fciince and ihe S'cred Writings of the Bible. IL At Eight Years old he was Tent to ih^ Grammar School -^ where he had two excellent Mafters, Sir James FuUerton, afterward LegerEm- baffadorin France^ and clofed up his time in a great Office at Court ^ and Sir James Hamilton, who in following time was advanced to the Dignity of a Vifcount , who continued difguifed under that Employ- ment :%rc6^2lBiftOp of Armagh. ( , ) ment for (ome time 5 both of them very Learned Men, of which that Time and Place was very defedive ; This no doubt was the doing of God, andfo interpreted and admired by himfelf, even to the dole of his Life. During the time of his abode at School, which was five years he was throughly inftrucrtd in Grammar^ Rhelor7t\^ and Poetrji ,• wherein he fo much excelfd, and was fo much delighted, that he found it diiicult to addrefs himfelf to other Siudies , which is the ufual method of thofe that attain to greatnefs in Arts, they give their minds fo much unto ihern. HI. At the Age of thirteen he was admitted into the CoUedge o^Dub- I'm : biing the hrft Scholar that was entered there, and that upon d^*. (ign to. convey a glory to the place, from his pregnancy, forwardnefs and blooming hopes of future greatnefs. And here again Sivjamef Har^/ilto?t be:ame his Tutor^ being newly chofen Fellow there 5 who often would admire the acutenefs and proficiency cf his PhpH^ averring that in a fhorc time he equalliz'd his Inftrufters : here he firft began to (tuJy the Greeks and He/ren? Tongues, in both which he afterwards exceli'd 5 and in a little time made himfelf Mafter of all the mofl: neceifary Arts^ moft of which he modelled into a Method of his own, and put Mufickalfo into Art and Method. Once a week his Tutor hallowed and adorned thefe by a Latin D/z;/?///; Le^ure, didated with fo much deliberation, that he always put it into writing from his Mouth, as he did his other Leftures, which proved much to the gain of Knowledge and Godlinefs. He took all his degrees with v^^onderful applaufe , and even in his Minority did fome publick Academick Exer- cifes at the ordinary Afts, and in fome extraordinary cafes before Grandees, with high Approbation and admirable Praife. And even then he was an incomparable Chromloger, and a moft ffctenuous Di^utaTJt^ as you may fee afterwards. Thirdly^ HisfettJng j/p in the World for himfelf, when left to his own conduct ^ an hour but too much and too frequendy unh:ippy to many great Wits : but here he continues his Excellencies and Induftry 5 nay, more than fo, conftantly grows in them, which (hews that foregoing Adings were animated more from himfelf, than thofe that inftruded him. He being flepp'd beyond the guidance of Tutors, and his Fathers Head laid in the Grave, doubles his diligence for Learning, andefpeci^' ally the more Divine Part of it 5 yea, he gives up the Revenue of a very fair Eftate in Land Tbeing attended with fome Incumbrances) to his Brothers and Sifters, that he might have no Worldly Concerns to retard tis eager purfuits after Learrting and Sacred Knovpledge. Fourthly, His Advancements : Thefe were entered upon, not by Bribes norlntereft of Friends, but from his own real Merit and Wori.h. Thefe were of two forts : in the Vniverfity, and the Church, C !• J^t^ ( 6 ) 5CDe %iit of ^l^ J^^^^^ ^^^^> I. IntheVmverfty. The 1 JF^^^/^e Catechifttothe Col/edge: Then he wasMafler of Arts, though but about tweny years of Age. That he might add luftre to thisAdvancenuntbythe bufinefs of it, he with great dihgence went through a great part of the Body of Divnuty m the Chappd, by way ofComraon Place. The . , ,, . ^ ,. , 2 Was to hePrjfepr of Dwimty m the iJmverfity. Reentered upon this about the twenty frventh year of hjs Age, having newly coiimtnced Batchellor of DivwHy, In this place he read twice every week at the beginning, and afterwards once a week diroughoutthe whole year without any intermiaion, going through a great part or BeUarminesContraverfies. About thirteen or fourteen years he conti- nued a great Ornament to this place, and in it wrote Three Voumes of the Led^urcs he dehvered there ^ the prmtmg of which would be no fmall honour to that Vmvzrfity. The 2 Was to be Provoft of the CoUedge of DM^, unto which he was eleaied by all the Fellows with the greateft unanimity that could be, thoush then but thirty years of Age: but he was fo abundantly in love with his Studies, that unlefs the Worldly Encumbrances oi this place could have been laid afide, the good ^;/;^//^/^Z!^^ip^;/rc of it could not invite him to accept, but with great modefry and thankfulnefs hs refufed their endearing Kindnefs, ani his own Honour and Enrich- I only mention thefe AdvaKceme^its in the Vmverfty, becaufethey were not devolved upon hira by Courfe, or Cuftom, or neceffary Order, but from a free Ekdion, only invited by his great Fitnefs and Excellencies. II In the Church: Having preached fome time in the nature of a TroLtiomr, with the great a pplaufe even of the wifer fort, he received Ordination, and that before his one and tvventieth year ^ becaufe the moft grave and learned Men took away all his Scruples about his being fo youne telling him. The Lord had need of him, and as Nitlhfm- iempus occurrit %/, ^ neither Beo : and fo, like ^^;////e/,. he muft continue this Miniflraiion to the Lord in hk loutL He was put into theMiniftry by the hands of \yi?>\lx)c\i Henry VJber, Arch-Eiaiop of Armagh, with the affiftance of other Minifters, Anno Don/,. 1 6oi. His Advancements in t\\Q Church, WQi-t I The ChanceUorpp of St. Patricks, Dublin -^ conferr d upon him by Arch-Bi(hop Loftm (a very wife Man) a little before his death, unto which he took no other Benefice. In which place our great An- tiquarv UxXambden found him when he was wriiinghisBr/Vf^;/;?/^, An.VorrJ. 1607. and in his Obfervations uipon Dublin, faith of him. Mod of thefe things things I achriowkdge. myfelfta owe to the diligence and -^ -^ labour TittJ^^^MttjOp of Armagh, ( 7 ) /Sour ^/ James Ufher, -Chancellor of the Church of St. Patrick^, ^ianms varn% DoCtrin^ & judkio longe ffiperet. In this place he was highly induftrious, and did not take the P^ without requiting the Church by his Pah!s, 2. The Bifi)pricl{ of MQ:xth in Ireland. This King J^?///£>j- gave him, notvvithltanding fonie great Men did all diey could to hinder ir, re- proaching him to the King, in ord^r to the accomphfbing their De- ligns 5 but the King was fo taken with the glory of this Adion, that he would often boaft, He was a Bifiop of bis own making : At his Confecrati- on m Drogheda there was given him an Anagram ofhisNsLmc, as he was then to write himfelf, which hemadtgood to his dying day, viz. James Meatli, I am the fame. In this D/^rc/f he preached conftantly, not only in the Churchy but in the Sejfions Hoiife, becauie the Papiils would not attend his Miniftry, unlefs he would exercife it in the latter place ; Here he ufed to vifit them in private Families, and by mod weighty hu:Lble Difcourres prevailed with reveral to clofe in with tlieir own Happinefs, in < mbracing the jRepr;5^e^C^//rr/6. ^. The Primacy of Ireland. This was 1624, making up exactly the' number of one hundred Arch-Bifhops of that See, from the firft, fuppofed ro be Patricius ^ of whom we read much, and much to his credit, in divers Ancient Writers. Being thus promoted to the higheft Dignity his Profejjion was capable of in his Native Country, he was fo far from being elated or puffed up with fuch an high Ad- vancement, fo far from ceafing to preach the Gofpel, that he became fo exceeding lowly, as to put Pride out of countenance wherefoever he met with it 5 and fo laborious in the Miniftry, as to over-toyl him- felf, even to the wafting of his Spirits, fby conftant Lord's-daj and V/eek-day Labours ) till a ^tartain Ague feized upon him, and afflidled him for three quarters of a year together. ThQ grandeur ofthisp'ace rather invited him to moft lowly converfes with the meaneft of the Miniftry under his Government, than to anyth? leaft appearance of domineering over them ^ though they might be fuch Men as others in his Office would rather have beftowed frowns than fmiles upon : but he Vv^as fatisfied thefe Men were of honeft Intentions and Lives^ and fo he carried to them as Bre?^re», a name he loved to call the /^^»?- efthy. Thus for his Advancements^ (not to mention his being one of the Kings Privy Council^ you fee they were numerous and great 5 the dif- pofal of thefe lay always at the Will of others, and no doubt but fome Men of great Friends, Ambition, and Intereft, woulci have carried them ^ but that his extraordinary Worth and Accomplifhments ftruck Reverence and Admiration into all that knew him, and pleaded and prevailed for him, where his own Endeavours made not the leaft C 2 motion. ( S ) ICUe %ift of a)?. James Uftier, motion nor attempt. Thus the H^W of Almighty Goodnefs, in order • to the encouragement of Induftry and Vertue, guides the favours of great Men to Meritorious Objefts. Fifthly^ Several Matters referrwg to hk l^ar?7wg nvd Religion, Thefe were fuch, when we confider their Ciraimfta77ces^ as did very much great-nh'un, efpccjally in the computaticn of all thofe that prize Divine and Humane K^Toivledge, with the wife improvement of them into Ufe and Life. Of which our Dr. Walton in his Pre- face to the Biblia Polyglotta, faith, Primas ille Reverendi]Jimns Hi- berni£ Jacobus Uflerius, Archiepifcopus Armachanus '6 uctKAtirm .^ Vir Do^rJna multifaria, pietate, modeftia^ omrtibufque virtutibus cof/fpi- cms, 8cc. And Gcrardus Voffins (de vit. Serm. & de fcient. Mat hem. J frequently admires him as a Man that had arrived at a tranfcending pitch in Learning and Religion, and ftiles him, VndicHtfqtte DoC^iffmus 5 and concludes, De viro hoc rerttm Divinarum hn- manarnrnqne peritijfimo nil pojfnm dicere tarn fublime quin ejus id virtus faperef, L Several Matters referring to hk Learning 5 as^ Hk early Addrefs : . Hk faift motion in arriving at SchJaflical Attainments, andhk large. Trogrefs. 1. Hk early Addrcjs : He began his Learning very near as foon as the ufe of his Tengue -^ for by that time he was ten years old, he not only performed all his Grammar-School Exercifes v/ith great freedom and exaftnefs, but he alfo read many other Books, and Writings not then printed ^ and fome of them, not only learned in the Language^ but in the Matter alfo 5 and this he did without prompting. At twelve years old he began toexprcfs his hunger and thirft after C/r*?- nology and Antiquity, for reading of Sleidans Four Monarchies^ and other Authors on the like Subject, he drew up an txitiSeries of Times when each eminent Perfon lived : and by that time he was fifteen, he was grown fo perfeft in this kind of noble and difficult Learning, that in Latin he drew up an ^Y.2iCt Chronology o^ tht Bible, and that in the more abftrufe part of it, from the beginning to the Book^of Kings :, not much differing from that o£ hh Annals, excepting (omeObferva-. tions, and the Syncronifms of Heahen Srory. By that time h.e had ar- rived at his fixteenth year, or fomcthing fooner, he had read fome of the moft Elaborate Writings- of the greateft Champions among the Romanifts, without being at all catcht by their cunning Artifices 5 wife- Iv fufpending his confent to their feeming-plaufible Arguments and Importunities, till he had time to compare what they faid with the Writings of the Ancie?ns, f concluding, that Verum qitodcunque pri- mum, adulterum quodcunque pofterius) which he prefently fell upon r- for I find that about his feventeenth year he had read feveral Books of th€L ^tCft^illWp of Armagh. ( 9 ) the Fathers, and moft Aut/jors writing of the Bodj of Divinity^ noton- \yF0ftwe but Polemical x, and had fo critically acquainted himfelf with the (late of each Ojntroverfie between us and the Pa pi fts, that he v/as able to difpute triumphantly with any of their mod learned Pnefts: as hear what a Jefiit, a great D/;/?^///^//^ of theirs, fays, ihere cd}}ieo7ice tn me a Tenth of about eighteen years of Age, one of atoo-foon ripe Wit, farce (as yon rmdd think) gone through his courfe ofPhilofophy, argot out of his Childhood, yet [Difputandi avidus de abftrufiffimis rebus Theologicis, dv.] very importunate to difpute upon the n/ofi hidden and dar/^ Points in Dimnity. Fid. Prefat. ad Britanno-Machiam Miniftro- runf^Scc, per Hen. Fitz. Symonds. But although the Jc////^ at firftdefpifei his Youth, yet afterward he admired it 5 and no doubt would have told the World more, but that he could not do it without a great degradation both to Himfelf and his Caufe. Now all thefe things were done and obtained by himfelf a confiderable time before he was twenty years of Age, performing all his Exercifes in the Col'edgeas his fellow Pupils 6a(\, if not much above them. 2. PJisfwtft motion in arriving at Scholajiical Attainments, He ran apace, and yet did not over-run himfelf 5 through the Grace of God he was not one that W2ls foon ripe, foon rotten. His fwift motion ap- pears in what I have juft faid upon the laft Head 5 to which I add. That in five years time he afcended to very great excellency in Grammar] Rhetorick,, and Poetry: after this, in three or four years, he obtained ' an equal excellency in Gre^ and He^mp, (not to mention that more than common skill he had in feveral other Oriental and Occidental Lan- guagesj 5 as alfo a wonderful proficiency in Logick, and all other parts • otPhilofophy, Mufie^, and fome other Arts and Sciences 5 all which he annahzed into Schemes of his own with great judgment, (hewing histhorowand extenfive knowledge of them al'. You obferve hers the abundance he did in a litde time 5 and yet I fhewed you before how many other, and how great things hedidbefides what was pro- pofed to him by his Inftruftors. He fohafled away to maturity before J^^^ the ordinary Seafon, that the full ripe Fruits of Summer were found growing upon him in the early Spring 5 for before he was got ta his one and twentieth year, he was Philologus, Philofiphus, 6^ Theologus Eximjns, If s much to find a Preacher, and that put upon die Work by great and godly Men, before the Age of one and twenty 5 butfoit VN^as here, and not without a large degree of fitnefs. Was it not a wonder to find a Youth of twelve years of Age to h^ a Chronologer and 2LXi Antiquary ^ (vid. vit, ejus per D'. Bernard, p. 25.) Was it not as great a wonder to find one of eighteen or nineteen to encounter and overcome a Jefuit, to Gommence Mafter of Arts, to be chofen Catechifl to an Univerjity^ to go through a great part of a Body of Divi- ( lo ) %^t %iU of a>?* James Ufher, nity in the Chappel , by way of Common Place , before leam- ed Mett, and to ad: to admiraricn in all thefe > Was not here wonderful expedition > Nay, ftiil further, Before he was thirty eight, he had read over all the Schoolmen, and all tl^Q Fathers, and every part of them, and the mofl: noccd H/Jhrians, and bad made thefe all his own, and was Mafter of all other Learning befides. Now however the read- ing of all that large number of bulky Volumes was a mighty work, yet the pains he took out of the common ro?.d of Learning, in fearch- ing of Records, and all the Mamtfcripts he could get throughout Chriilendom, v/idi diat fevere ftudy o^ Chronology and A?/t/qu7ty, was equal to the former, if not quite beyond it. Many Volumes he read, only aiming at the knowledge of the ufe of words in feveral Ages, as Galen and Hippocrates, Moffc of the Rarities Printed or Written in both the EngliQi tjnwerftks, in London, and private Libraries, as of Sir Robert Cotton, din'io1{t\^X2i\ other Learned Men: The i^er^m'j- of the Tower of I/?W^/^ he had warily fearch'd into : Scarce a Book in that great Library oi his own, though of the fmalleft (ize andeftcem, but he remembred it ^ And to my great wonder (faith Dr. Bernard) he had in readinefs in his head all he had read. There was fcarce a choice Book in any eminent Perfons Library in France, Italy, Germany, or Rome, but he had his way to it, or what he defired tranfcribed : He was better acquainted with the Pope's Vatican, than fome that daily vifited it. Now may we not call this Helluo Lihrorum, as once Dr. Hy^-did, without mentioning any other Name or Title, Clje (JptanU EcaUer Cf dirope, and yet fpeak intelligibly enough to any that are acquainted with Books and Learning ? But if we confider all his other Buiinefs of conftant Leci-ures, Preaching, and_Converfe, and think that all this Vvhile he was but ^.young Man, we fhall not need to be told again, that his motion in arriving at ScholaJJical Attain- ments was veryfivip. 3. Hfs large Prcgrefi therein. What \ have jnft faid, hns com- petently manifcdied what I have here to fay. Yet I fhall further intimate feveral things, to (hew that his progrefs in Learning was fo large, as to n ake a notable approach towards Perfedion. This will appear by his Writings, Difputes, and Teftimonies of Learn- ed Men. L By his Writings : Let us here confider, I. Their Nature: Many of them upon very abftrufe and difficult, yet neceffary Subjeds, but highly Elaborate and Learned. He (irft got himfelf a fplendid Name in the Churchy by that firft and excellent Book of his, De Chriflianarum Ecclefarnm Succejjinne d^ Statu. His Book, De Britanmcarum Ecclejiarttm Primordik, Voffius de Vitiis Ser- monis, (c. 10.) calls Laudatiffimnm Opus 5 it is generally well efteem- ed : ^rc|)^2BiftDpofArmagh. ( ,, ) cd: In this he (ifteth to the Bran the A»t7qH/tks of th^ BntiJJj C/jurc/j, Leigh. Relig. & Lear. p. 359. As his Themes he undertook to write upon were neither mean nor eafie, fo n.irher was his manner of writing, but al'vays teaified his exadners and induftry. This wi:l eafily appear to any that pleafe to look into thcni, where'they will find much of the Learning of ±q World pat into forne ling'e Volumes, as it were a Library put mtc sl Book.: Which is iomethitigofwhat ^^^/z- /^r^////j- means when he faith, Ncn tarn tna£jiMrd orhu literati Biblw' thee a ^ eft. Dub. Evan. Par. 5. Epift. Ded. So Mm/s in his Oration at Geneva dedicated to him, faith, T;////;/ pe^iifs Biblhtheca fpirans. 2. Their Nnniber, not a few': Thougli fome one might hare held the moft Writers a long time in the Compofing. The fole proof I (hall give you of this, (hall be to tell you what they are. Jacobus Vferi- its Armachamts^ de Ecclefarum Chriftianarum Sttcce'Jione & Statu. Epiftolarum Hibernicanm Sylloge. — hiifioria Gotefchalci. — De PriKiordiis Eeclefanmi Britannicaritm. — Ignatii Ep/ftoU cum Annotationibns. — Jg- natiana Appendix.- -Ds Anno Solari MacedQnim.—Annales Veteris Teftardenii. — Annates Novi TeftamentifiLQ. — Epijlola adCappellufn devari- antibus Texttts hlebraici Le&ionibus. — De Gr£ca Septuaginta Interpretum - verfione Syntagma.-An Englifh, A Sermon preached before the Houfe of Commons, Feb. 18. 1618.— A Declaration of the Vifibihty of the Church, in a Sermon before King James ^ June 20. 1624. — A Speccli delivered in the Caftle oi Dublin, Nov. 22. 1622.— His Anfwer to Malone, the Jefuite, i6:{i. — The Religion profeft by the An:ient Iripj and Britains^ 163 1. — Lnmamtel : or. The Incarnation of the Son of God, 1639.---A Geographical Dcfcription of the L-ffer Afia^ 1644.— Confeilions and Proofs of Dr. Reynolds^ and other Prot.ftant Divines, concerning the Pvight of Epifcopacy, 1644.— A Difcouifeof the Original of Bifiops and Arch-Bifljops, 1644.— His (mall Catechifm revived, with an Epifde of his, CV. 1654.— The Sum and Subftance ofRcligiony'in.agreat part his,— His Annals of the Old and New Teftament, with the SynchroKifins of Heathen Siory, to the Deftrudion of Jer;//f/tv//.---sA Metiiod for M^ — The Articles of Ireland^ Learned and Orthodox, 1625. — Ei:i£hte(.n Sermons preached in 0^- jhrd., 1640. recommended to the World by one that was his Chap- lain.— He had others in Manufcript full as learned, fee Dr. Bernard, in vit. ejus., p. 29, dv. and p. 49, dv. and p. 100, &c. Befidesfome publifheJ under his Name, but difowned by himfelf, n:entioned in . a Book of Dr. Ber^^r^'s, pLiblidied 1657. His Writings are of themfelves great in an extraordinary Degree 3 yet there are fomeCircum.ftances, well coniidered, will much advance the Learning of the Author of theti}. A s, 3. Th€ ( II ) %^t%ih0f^t. James Uflier, I. J. he Age he wa^ of when he vpritfof^e of them. He began to write one about twelve years of Age, another about fifteen, a third at twen- ty, and when he was but a little turned of thirty, he publifhed that Piece, to much magnified by Caufubofi and ^cHltclns^^ De EccicjiarHm Chr'tf'uwdYumSiicce\jiotte & Statu. His firft Wridngs, yea, even thole that he drew up when a Child, were done with fo much greatnefs and exa£l:ntfs, that they were fcarcely to b;^ advanced in the greatnefs a ad Worth of their compcfure by any hand but his own. 1 . The Biffif^eG he hud to do when he ivrJt moft of them. He had always Bufmefs for both Hands, enough for any one Man for Night and Day, without bellowing any time in writing Books.— -If you con- lider, I. His Study '^ which appears by his numerous Languages he was the Mailer of 5 that exadnefs hehadinfomeof tlem : though he was rarely knowing in the mofl Eaftern and Wellern Languages, yet he excelled in Hebrew and Greek, and both Dr. Bcrp^WandDr. Ho)>l affirm, that his Eloquence in the Latin Tongue, thou2,h put upon it extempore, did fully equallize thegreateft Orator that has at any time lived in this latter Age of the World 5 and that certainly r////yhimfelf, if alive, could not have excelled him in Eloquence. How much he fludied, will further appear by his exadfc knowledge of all Books that were worth the knowing, and his capablenefs to give an account of any thing in them ^ by his univerfal fearch into all Libraries, and his poringinto every thing that might heighten Knowledge, and his often Journeys for that end. In the Winter Evenings he condant- lyfpent two hours in comparing of old Mamtfiripts oi the Bih/e, Greek and Latin, taking wiJi his own hand all the Far/x LcCtionesoi each. 2. His Breaching and Braying. He mift no week without Preach- ing, if he had his Health. How frequent and continued thisVv^ork was, hasbeen hinted before, and will be more fpoken to afterwards. And for Prayer, over and above his own praying in private, hecon- flantly attended Prayer four times a day in hisHoufeandChappel 5 as in the Morning at fix, in the Evening at eight, and before Dinner and Supper. ^. His confl ant corre^ondence with very many Learned Men in divers farts of the World : As in France^ Italy^ and Germany ^ yea, even as far as the Tnrl(s Dominions, he imploying Men there to get him Manufcripts and Rarities, and correfponding with them for that end 5 befides, a conftant intercourfe of Letters between himfelf and very many Learned Men at home, of differing Mirids, about Subjedls widely differing 3 thefe amounted to a great and conftant Labour. A con- fiderabie i^tcD^aBii^Op of Armagh, <^7) llderable deal of diiic alfo was beftow'd in converfe with a lar^-e niri brr of Vihtors, in the reiolution of Difficulties in Divinity, and Cafes ot Confcicnce, dv. Now whocoLild have thought that this Man had done any thing die but any one ofthef^ three lafl things, if we confid.r how fLilly and condantly they were done? And yet his Writings were as many and as great, as I have fnew'd. If we view his Writings we would be ready to think he could do nothing elfe^ and if we view what he did belides, we cannot imagine how he could do them.— Thus his wondertul Learning (and Induftry) appears by his Writings. So i^t does, ^ 2. By his Dijf^Htes: Thefe were not only many, but fiTch as al-^^/vit ways carried the Conquefr, and that over very well-furniOit Adver- faries. Only to name thefe is proof enough 5 as, with the Jefmt FitzSwm^ds'm the Caftle oiDublw, for which he is applauded even by hi> Advcrfiry himfelf -^ but of this enough before.— With the J^y^//^ M^/^^/;^, who gave him a bold and daring Challenge, butaded as i have Ibmetimes ^q n an hafty and pcevilh Cur come forthwith great fiercenefs, and aflault a generous Maftiff upon the Road, but by only facing about, cafting an offended look, or n^aking one 'leap to- wards him, the poor Cur hath fuddenlygivena frightful ftart, if not a fall, and has found his befl: defence has been to grovel in tlie Duff, with his Tail between his Legs, or to 1% to fome dillant fccurity, and there bawl and make a noife for a long time. Thus did this peevifh Romawjl, till he had awakened two eminent Divines, Dr. Rjle and l^r.Sing, to drive him out of his qiiarrelfome retreat to an utter filence.— With the Jefuit Rookmod, who went under the more creditable name of Beumond, becaufe his right name was made horrid by his own Brother's being a Gunpowder-Traytor ; with this Man (being but juft flept out of a great Sicknefs) he held three days of Difputation, at Drayton in Northamptonfiire, before fome Per- fons of Honour, of both the Romifh and Proteitant way, con- cerning TranfubflantJatlon, Invocation of Saints, WorJIjipping of Images, and the Vifibility of the Church 5 where he ^o wonderfully overcame this ffrong Antagonill, that one of his own Tribe, Chaloner, a Secular PrieO, even in Print, feoffs Beufnond, and bids him beware of coming any more to Dr^j/^^/? to meet with another Z^/Z^^r to foil him again, to the dilhonour of his ProfefFion and himfelf.— With three Jefuits together, viz. Fifier, Sweet, Swctnam, in a private Houfe in Drury-Lane, alfo before feveral Perfons of Honour ^ where they dif- puted of Image-Worfdip and Free-Will-^ but after fome few Argu- ments, the 'jefuits found themfelves miferably too weak to deal with him^ and fo pretending fome urgent Bufinefs, left the place in ( ,4 ) ijeSSe of D?« James Uftier, an hurry, very much da(ht in their Countenances, though they knew nnf who their Adverfary was.-With another »/« belore a i->-<>/e- Xtlnkhtatid is Lady raPapift)m7,-./W, the PopHh Party S o SuSs cfuit, 'tI i^A./L«n««,.- TheDUpt,tat,o,,vvas mbe mana'^edby plain Texts of impfwre, and fucn Ic«//anaD;- Sj/rswfre intelligible to thofe thatftood by , wh.chio prevcn- fedTerivei ration, and Sophiftical Shifts and Evahons, that the Jefrn found hWelf to have nought left to lay, and fo Icttthe pl^ace w.th Cie'-I could have enlarged thefe ftort Rebtiotis to tedwufocfs, fctth 2 before you much of the Matter and Way of managing thele Stes, but it is expefted, that in the whole, i be as compendious as is poffible. I could alfo have acquamted you w.th many other D//- X of his, as one in DnhUn before an Afifly of die Nanoii, where 1-e had ail the Ie.™»..^ of that Kingdom tofet uponhiiii, wh.ch wasuftd to the utmoftto have conquered him, but he really carried away the T..;te. of that day 5 the tonfequence of vvhidr was as great andasufefultothat Chnrch, as ever any U.fputem the World, when mana-ed by one Man againfl fo great a number of Men, furnilhed whh fo much Learning and Refolution to oppoleh.m, and fo much tetopreparein, when asthe whole was a furprixe to himfelf. But hTs one Inftance (hall fufBce The DifpuKs he had w.th thofe Popifh Antagomfts, did much (hew the qu.cknefs of his Parts, and greatnefrofhlsliaming, having therein to do with fome of the moft SeMenin the World, fuchas are for the moft part throughly in- tiMhool-U.r.ing, and all the crafty Methods oi D^Jputa„on , and fach as will readily equivocate, (hift, and he, and abufe the moft XoUtio«s, to make them ferve their ovvn ame and needy Intereft and Wndpes to be able (moothly to deal with thefe to deteft the.r Folly and to gain the clearer Conqueft, Ihewsa vaft degree of Lwr«- 7Ke. ' As it does further appear in the Third and laft Place. Bj the Vabmtion and Tejimony ofMchghly Learned. Such only as are Gre.t, are only able tofet a "ght Va ue .ndTafs a true Judgment, upon Great Things. To this end 111 let vou fee what has been faid, both by Friends and Enemies. 1 By Friends ; and that both at Home and Abroad. , At Home; Thefe, by reafon of their nearnefs, could not but know him well, and fo be fatisfied, that the greatthingsfoiindmhis Writings were no greater than himfelf ; that there was none left to fay ; fomethingrefemblingthatinthe Poet Virgil. Eos ego verfiadosfeci, tulit alter honeres. Here wc have Mr. Camhden, whofe Teftimony and Eulogy I have givea ?ou bcfore.-The next was oneof the. greateft Scholars of this laft ^rcD^2eifl)0p of Armagh. ( i^ ) Age, viz, Mr. Selden^ who fays. The nwft Revereiid Prelate, James Uftier, Arch-Biflwp of Arrndgl^, Vir fnmma Pktatc, Jnd'ich frignlan^ ufqiieadwiraadnm dotim, & Uteris fever jorihm promi)VK:77dh 77atm. \ ejus Udrm. Jriif/dcl.-'Dr. Frideanx (de nnUe Amik Apocal, ) calls him, Locuplctilfw/nm folidd; criiditior/k 6^ totws antiq^ntatis Ga?^)- phi!arhfw.—Dr. Davem^/t fpeiks thus of him , Vir frnguUrk P/eta- tk. Sec. A Mafi of fmgular Piety , md abounding -with all manner of Learning. Ad pacem Ex/jort.-Sh- Roger Twifden, acknowledging the affiftanc.^ he had from him in his Hitlory, iaith thus, Jhkwcon^e to the moft worthy Arch-Bifiop of Armagh ^ in whom, %vith incredible Learning, and rare Knowledge of purer Antiquity (which both Ta^^us and Ganges, and perhaps the Antipodes )^w2y J hkmoft courteous conver- fation, and wonderful fweetnefs in inftru^ing the unskUfnl, mixed with a certain ferious Epifcopal Gravity, were feen to ftrive one with the other. Hisior. Anglican, Scc. Epift, ad Lec^.— Dr. Walton's Teftimony you had before.— Dr. Hoyle (in his Rejoynd. to Mai one ) ftiles him. The gracious and moft Learned Lord Primate. — But the Relator of Mrs, Drake's Cafe, magnifies him to a wonder, faying. That famous worthy Man, Dr. Ufher, fince Primate of Ireland, a Maga- %3m of all Knowledge and Learning, a powerful plain Preacher, none lil^ him in hk fetting forth Chrift in his high Perfections, and Jurmount- ing Excellencies, and in painting the right flraight way unto him 3 and withal, as a very wife fiout Man, fo the mildeft, humbled, and meekefi Man alive of his infinite Reading, Knowledge, and Parts.— Gataker in his Omms (c. 5O ftiles him, Pr^fulum decus iUe Jacobus Armachanus.- Thelaft Character is given by the whole Vniverfity of Oxford, by a folemn Order in the Convocation 5 given in charge to fixteen eminent Perfons, of which number feven were then Do^l-ors, chofen with the Vice-chancellor and Proftors, to fee his E^^/Zex cut, and an E/^- glum worthy of him, to be prefixed to his Annotations on Ignatius his Epiftles (there then in the PrefsJ and at the Charges of the Univer- fity, and in the publick name of it 5 indeed it was omitted to that Book, but afterwards affixed to his Book De Symbolk, and fome others fince ^ the Elogium is as follows. Jacobus UfTerius, Archiepifcopus Armachanus, totius Hyberni£ Pri- mas, Antiquitatis Primev£ peritijjl- mus. Orthodoxy Religionk Vindex avcti>ripp»7©-y Errorttm Malleus^ in concionando Freqjicns, Facundus, Pr£potens, Vit£ inculpate Exemplar (^eUabik. ROB. PINK, Vicecancel. James V/fjer, Arch-Bifliop of Art.iagh, Primate of all Lreland, die moil skilful of Primitive An- tiquity, the unanfwerab'e Defen- der of the Orthodox Religion, the Maul of Errors, in preaching Fre- quent, Eloquent, and Powerful, a rare Example of unblameable Life. D 2 Thefe ( » h James Uflier, Thefe are but fome ofthofe many Teffcimonks which our Learned Men at Home have given of him, but enough to (hew how highly he was valued by them. 2. By Forrel'^/iers : One wridng to him, faith. Tour Name k preci^ ous in all the Reformed Churches^ wHtiefs the Dedkatron of divers learned. Treatifes to you 5 and the honourable nientivn which many learned Alen make of ym. He was highly efteemed bythofethat v/c re Learned in' odier Nations abroad ^ as I'll fhew you by fome few Teftimonie-.-— The firfk fhall be the Great ^j'^/?/^e«?/«j-, inhisEpiftle to him. Ingenies tuj; Vir lutes, Summe Your ve V sreat Parts, moO:- Uileri, non vfiro tantum orbi not£ excellent Vfjcr, are known, not ft-int fed & nolh\s & uhicunqne 1 err arum pietatl fuum decus & only widiin your own Coun- _ ^ try, but in ours, and wherefo- djtioni fuum pretium conft.at, &c. ever elfe there is honour given to^ era- Djtk Evan. par. 3. Ep. Piety, or a price fet upon Learn- ing, d^r. He there magnifies his Charity to Strangers, his Humility^ his feveral Works, and his Library, w'th the ufe he made of it. Gerard^ Vojpus frequently admires him. As a Man ofvafi Learning, worthy of an everla(lingMo}7ume?!t, ^W (Snmraa fummi viri, Sc undicunque dodif- fimi merita, d^c.) that the high merits of this mofl excellent and through- cut mofh learned Man, both of the Church and the whole Common-Wealth of Learning, deferves an everlafling grateful Memory. G. Vof. de Vit. Serm, — Ludovicus de Deiu, in his Animadverjions upon the A^s, dedicated to him, intides him, The Excellent Prelate, worthy of an eternal Memory^ James U (her, Arch-BiJJjop of Ammgh, &c. — Paulus Teflardm Blefenfs, IViles him, Seculi & Ecclefi£ Deem eximium. The greateft Honour of the Churcia and Age, De Nat. & Or at. p. 425. — Bochartus and 6'7^- pHcius calls him frequently. Magnum Ufferium, Vjloer the Great, in Geogr.Sacr. & Synopf he. Script. — Morus in his Oration at Geneva, dedicated to him, ililes him, Excellentijfimum Dei Servum, Keveren- diffimum Virum Dei, Seculi Nojiri Athanafium, Maximum Britannia Deem, &c. The moft Excellent Servant of God, the moft Reverend Man ofGod, the Athanafm of our Age, Britain's greateft Glory, &c.-" Arnoldus Bootim, faith. He did excel with a mofhfmguUr "judgment in the Oriental Languages, and in all other hidden (or deep) Learning ^ Illud Venerabile toti Europe Caput, &c. Venerable to all Europe, whofe Aur thority prevails tnuch with all Men, Sec. Epift. Contr. Capellum, 8c Apend. ad Buxtorf. — Voetim faith. Jacobus Uflerius, vafl\^^' 1 1. Sed. 2.)- calls him Infigjtem Cafvimflam^^ and fays, lltat JatifcnHs (the Father of a very numerous Party in France) was beholden to our TJJljer for his Arguments, Word for V/ord, andyet was fo unjuft as not to mention him nor his Book, Gotefchalci Hijioria, out of which he took his Opinion, and the de- fence of the fame. — A Jefiit, in a Book called Hyberni£ Vindici£^ Written againft Dempjier a Scotch-man, who had undervalued the Irifh for Learning, after he had reckoned up many Learned Men of his own and other Orders of that Nation, at length he adds this of him 5 ^id ft adverfa Religionis homines inferere voluiffem, verh affirmare pojfim, quod Uflerum alter nm nunquam videret Scotia^ chjhs htinam fublime ingenium at que humaniffimos mores infaujhi inter Sed^arior educatio nouercata non fuiffet^ See. i. e. And if I (hould put in Men of a; different Religion, I might truly fay Scotland never faw another Vfher^ whok fublime Wit, and moft courteous Behaviour^ I wifh that unlucky Education among the Sectaries had not been his Srep-mother.— We may fee that Infinite Goodnefs and Wifdom governs the World, when irreconcileable Enemies fpeakand ad candidly towards fuch good and' great Men, as cannot from Principles of Confcience but oppofe their way as falfe: You have feen what fome fuch have faid of him, and- ril only give you one Inftance of what was aded or offered to him, upon his Loffes in Ireland, and the Straits he was brought into in F^ng- land : Cardinal Rirhlieu, only in relation to his eminent Learnings offered him a large Maintenance in Fr^;/re, wit^jL liberty to live where, he pleafed among the Proteftants in that Kingdom. I have now done with all thefe Teftimonies, which are fjll enough, though I might have added many more, both of Friends and Enemies at Home and Abroad 5: only rilfubjoin one more, viz. The Teftimony of Dr. WilliamChap^ pel, fometimes Fellow of C/;r//2's-Colledge m Cambridge, and afterward Provoft of Tr/>/7j/-Colledge, Dublin, who was an Acute, Judicious, arid Learned Man ^ He gave tiiree R^eafons why he thougiit this Renowned Vper was the greateft Scholar in the Chriftian World. — ]i* Be- ( i8 ) %^t %iU of I>>. James UOier, I. Becaufe of hh rare f/atural Parts, havwg, aquick^lt7vefrfion, a prompt Wit, a jlroffg Memory, a clear Underflafiding^ a percing Judgment^ and a ready IJtteravce , feldom (faid he J fljall you meet all thefe in an eminent degree in the fame Perfon ^ />/// in h/m theyfo concurred, that it is hard to fay in vphich of them he mofi excelled.- -2. Becaufe few Men, though they had fnch Parts, were either able or ivilUng to make fitch a rich Im- provement of them, by choice Libraries, unwearied jl tidying in them^ and by conjiant endeavours to have all the Rarities of Forreign Libra^'/es brought ever to their viero and penifal ^ few Mens Bodies and Brains being able to bear fnch large and continued pains, — 9. Becaufe he was J ■ ejieemed in thefe Uiiverfities, ai/d thofe beyond the Seas : And Trrhnfcev:r converfed vpithhim, found him a skilful Linguifi, afubtilDijpui.*, a fluent Orator^ a profound Divine, a mighty Antiquary^ an exa& Chronoh^^er ^ and indeed, A living and ivalkjng Library : The greatcfl Profejfors have admired the concatenation offo much variety of Learning in one Perfon, Enough is {iiid to let otF his Tranfcendent Learning. II. Several Matters referring to his Reli.^ion, This is the principal thing that raifeth a Man above a Beaft, and enables him to make a near approach to the nature and grandeur of an Angel -^ Religion is un- doubtedly the moft crediting Accomplifhment or QLialification Humane Nature is capable of in this lower World ^ — the more there- fore any Man excels in it, the greater Glory ^nd D/gw/; attends him : Well, in this our Famous VJher was very excellent, as I fhall eafily (hew in fome fcven or eight Particulars. 1. In hk early Converfion. It's never too late to do well, but the fooner Good is done, the better is the Aftion, As the moft difgracing thing in the World was the Apoflacy of Mankind from God the chiefelt Good, and higheft Glory and Happinefs ^ fo that which doth moft honour Mankind, is its Return to God again 5 which Return is the more honourary the fooner it is done. So this young and hopeful Plant, in the very bloffom of his Age (being but ten years old) found in him- felfthe true fenfe of Religion in his ferious Converfion unto God, which was inftrunicntally wrought by a Sermon he heard preach- ed npcn Rom. 12. I. / befeech you^ Brethren, by the Mercies of God^ that yon prefent your Bodies a living Sacrifice, holy, and acceptable unto God, &c. His reading of fome Notes taken in writing from. Mr, Perkjns (before his Works were printed) concerning the landify- ing of the Lord's Day, proved, through God's BleiTmg, foeffeduat with him, that he was ever obfervant and ftrid to k^ep that Day holy. He then read in Latin St. Auguftine's Meditations, which fo afeded him, that he often wept in the reading of them, 2. In his devout PraBices, even under Juvenility. As foon as he was entred upon the Divine Life, he did inure and accuftom himfclf to :^rcD=^25iC[)0p of Armagh. ( 19 ) to the Duties thereof with very much Zeal 5 which did lb awaken that grand Enemy of Souls, the DevH^ that he neg]e6ted nothing in his power to nip him in the Bud, continual'y aiTaulting him with divers Terrors and AtFrightmcnts, both lleepingand waking, endeavouring thereby to difcourage and take him off ire m that fervent purfuit of the way of Godhnefs. Fhis looked the more terrible, becaufe he never met with any thing of it before, but he conflantly applied h'mfdfto Prayer to be delivered from thefe Satcmical Deiufions and Affaults, and at length was hard in that he feared^ by being freed from them, and ftrengtbnedagiinft them, with more than ordinary fupport and com- fort ^ which took fuch an imprelTion in him, as to abide fre(h in his Memory in his elder Years. The Devil now finding that he cou'd not ht frighted out of hiscourfeof Godlinefs, made ufe of another Engine which was to a'hire him with the jiatteringjweets ofPleafure , fome of his Friends teaching him to play at C'Wj',wherewsth he became fomuch delighted, that it not only took place of the /r^z;^ toh^Book^, butbegart to grow into competition with his love ta God^ and to play the R/val with that better Part which Grace had newly planted within his Soul 5 which being feafonably difcovered to him by the Spirit of God, he prefently gave over this way of Recreation, and never play'dat it any more. — At the Age of fourteen (being judged fit for, and admitted to the Sacrament of the I^r<^'/ Supper)hQ was very ftri6l: in his preparing himfelffor that Holy Ordinance: Hisufual cuftomwas, the afternoon before he was to receive, to feparate himfelf into fome private place, and thereto fearch into himfelf by a clofe and through Exawwathn, and there to exercife penetential humiliation for all his Sins ^ which was fo operative, that dreams of Tears ran from him : This he often refle(4ed upon, as an exemplary provocation and cenfure of himfelf when he was of elder Years. — There was a certain place by a Water- fide, whither he frequently refortcd forrovvfully to recount his Sins, and with floods of Tears to pour out Confejjions and Bewaitings of them 5 the Fruit whereof he experienced iofweet ta hk devout Mind, that he longed for all occafions of fuch a retirement and fcqueft ration, and ufually on the Saturday in the afternoon he was employed in this happy cuftom. Among other Sins he much lamented his exce [Five love ta his Book, and humane Learning, becaufe he found himfelf as glad when M(7W^;/ came, that he might renew his Studies, as he was when the Lord's Day came, in which he was to apply himfelf to the Service of God ^ this, even at that Age, cofl him many a Tear, groan- ing in his Spirit that he could not enjoy higher flames of Devotion towards the things of God than thofe of Learning.— About the Age of fifteen, he lying under fome fears of G^r/V Love towards him, becaufe he had no external Mi&ions nor Troubles of Conference, (foccafioned by ( %o ) %1^t %iit of 2I>|> James Ufher, by fame inconfideraie Paflages in fome Writers he met withal ) did for a long time iroiible and affiid himfelf about it. — I might give you other Inftances, but ihefe are competent to prove, That his devout Practices in his Youth (which I need not tell you he continued to his dying-day) were very frequent and ferventJy per- formed. 3. In hk Reverence to Divine Ordinances. This appeai^ed in his pre- paration, which was always ferious nnd thorow ^ and, when in the exercifeof them, he would always behave himfelr" as if he had been really, (with Mofes) on the Mount with God, where he had heard andfeen things filled with wonderful Al^'e/?;, Terror^ and Glory. He never came where Divine J kings were performing, but he always be- haved himfelf with extraordinary feiioufnefs and gravity, working up his Affwdions tofuch a noble ftrain, till they produced both in his Soul and Body a very gracious deportment and. refped, without affectation^ or much external fiew. 4. In hk Contempt of the World. This was notably fecn in one great Inflance I gave you before, in his paffing over the benefit of a fair Eftate left him by his Father (o his Brothers and Sifters, fuffering his Uncle to take Letters of Adminillration for that end, refoivingto caft himfelf upon the gracious Providence of God, to whofe Service he had devoted himfelf in the Work of the Miniftry : The doing of this was not therefult either of weaknefs or ralhnefs, butofhismoft confiderate Thoughts. You may alfo fee how futle the things of this World feemedin his eye, if you confider hisrefufal of the Provoft- fliip of the CoUedge of Dublin^ efpecially if you rem.ember that he was then in the flourifti of Age, when fuch Preferments, if it was but meerly for the honour of them, feem very taking with the moft of his ftanding in the World. I might give youmar.y fuch Inftances, but Til take up with one in the clofe of his time, when receffity might have invited him to an acceptance 5 He being reduced to fome lownefs in worldly things, was offered, by the States o£ Holland^ the place of Vrofeffor Honor arius in the Univerfity of Lej^e;/ ^ which was not an empty Title, but had a good Stipend belonging to it 5 but now he thought himfelf too old to catch at the moft pleafing Bait referring to the prefent Life. The World was fo far from being obeyed as a Lord^ that it was never admired nor embraced as a Friend, but ever ufed as a Servant : which he witnefled by his vaft Expences about good Defigns, laying out even the whole of what Providence brought him in, to advance Learning and Religion. 5. In hk Self-denial Self vv^s denied in what is juftfaid, butfhall be further in what follows , A little before the Parliament in Ireland 1634, Zufi^mr^Op of Armagh. ( 1 1 ) 1694, there was a Letter fent over from our late Sovcreigii C/wr/r/the Firfc, to the Lord-Depiuy and Council, for determining the Qiiertion, Oft/:>e Precedency between the Private and the Arch-B/fi^p of Dublin ' the Qiirfc ion reterr'd nothing; to th Jr Perfons, but their ^ee/. This good Man, outot hisgrcar hmmlity^ was with miidi diiixulty drawn toipeak to tiiat Argum nt, (which of later times had been much dif- £uO:j but being commandtd to ipeik, he (liewedagreatdeal of 7_e cured wholly without bisfeeking) had the precedency given him by the Lord Chancellor, Thefe things took little wi.h him, but v^'e c rather bun hens to him, becaufe he really was an Enemy to any thing that rhight fo much as feem to litl: up Carnal-Self, It was familiar with him to abound with humble Expreffions of his own meannefs and unworthinefs, and to demean himfelf as if he had been the leaft of all Saints, which he would exprefs with many Tears. Although he was o-:mv uVsf©- r v^aUc 'E/r/fr^cox^t-, yet he ever thought himfelf to be sA£tx'5^i'-£fO-^^r^Trt>;«f. His confiant Speech and Deportment tcftified that. he had high thoughts of others, and as low of him- felf, and that in every condition of Life, both in Profperity and Adverfity. As he was a Man of the higheft worth in his time, fo he was as truly of the moft hunthU and felf denying Conver- fatlon, 6. In hk Charity^ and readinefs to Communicate. He obeyed that of the Apoftle, To do good, and to communicate, forget not. He had the true Chara^er of Goodnefs in being diffuftve. This appeared to all that had to do with him , for he was very communicative, not only of his Studies, for the advantage of their MW/, but of part of his Stipend, for the relief of their Bodies. It's well faid of him by One, being no lefs than his true merit. That in Works of Charity he always rather needed a Bridle tf^an a Spur. Mr. Leigh in his Epiftle Dedicatorv to Him, before his Treatiie of Religion and Learning, faith, One thing I look upon as your great Acconiplilhment, Your readinefs to communicate your feh*^ to all -^ which appeared in your fending to Samaria for leveral Copies of the Samaritan Pentateuch, bringing them firft into Europe, and difper^ng them many ways 5 and alfo your pur- chafing at a dear rate the Syriach^Bihle, and many o^yxx Syriach^Booh from Syria, and your free imparting them to fuch as were skilful in that Language : This is defervedly celebrated by Mr* Selden, in Ijis Preface ad Marmora Aritndeliana 5 De Dieu, in his Epiftle Dedicatory to the A^s-^ SLndDr.Boit in hi-3 Judex Aut or um, before hisAnimad- mrftones Sacr£. Your liberality to iuch as are in a neceflltous conditioa is alfo well known. E 7. /« • ( 12 ) %1^t %\U of SD?* James Uflier, 7. In hk hiwible, amcahle, peaceful Mifid and Life. For his humili- ty of Mind and Life abundance hath been already faid 5 A great Scholar and D/^7«e proieffedi, That he and others onceftanding by and oblerving the wonderful humility and felf-annihilaticn of this miraculous Ib/t of Man, widi the Tears he (hed about his own unwor- thinefs, emptincfs, and ufdefnefs ^ We i^^^r^f faith he) very much awake?^- ed and iwprcfi irith thefenfe of ivhat we cnrfelves were, finding ourfelvesfo exceedingly beneath him. Anodier in an Epiftle to him fiirh, Tour humble affable Difpofition, in a free admiffion^ and ready opening your mindto thevcry?neaneftGf Mcn^ I look^upon as a fwble quality, and more e(j)ecial/y becaufe pra^lifed by ym when you were at your higheft. — But for hk amicable peaceful Mind and Life I have more to fay 5 This temper is the happinefs of die World, the Church of God, and of him that hath it 5 envious Minds, and turbulent Difpofitions, take it for Neu- trality and Softnefs f, but they are among the choiceft Men in the World that have this true Evangelick Temper. This difplayed itfelfin tins happy Man. I. In hk being an hearty lover of all good Men -^ though in fome dif- putable leffer Matters not wholly of his own Mind. One fays of him, Ee was no Di&ator, nor would impofe upon other Mens Judgments er Confciences, but was as ready to receive from others, as to impart to them-^ and would much incline \in many things']to Vulgar Chriflians, rather than unto others that were more Learned. Godly Perfons, of what Rank, foever, had great power with him 5 he would put them in hk Bofom, vijit iloem in their Sicknefs, fupply their Wants., beg their Prayers, and countenance their Caufe and Perfons. He would as foon, and with as much chearfulnefs,' admit into his Chamber, and entertain difcourfe with any that had the Life and Power of Godlinefs in them, though oi' thQlowefi Rank^ in anyplace where he came, asthofethat were much above them in Worldly things, being inferior in Spirituals^ and would as foon be put upon preaching in any Town where he lodged upon the'Road by One fuch an ordinary confciencious Per/on, as by the Mayor or Head of the Town. Whereby he demonftrated that hk delight was in the Saints, and that he was a Companion of all them that feared God, (Cla. in vit. ejus.') He was ever an Advocate and Patron to all Godly Confciencious Men, and could not abide to have fuch abufed and trampled on by Great Men of differing and furious Prin- ciple?. It was a noble faying of his own. If I (faith he) had all Mens Confciences in my keeping, I could, in difputable Cafes, give Laws unto them, as well as unto my felf-^ but it^s one thing what I can do, and another thing what all other Menmufl do. This 1 c fpeaks to take off that fiercc- nefs which was in fome Churchmen againft thofe that could not in difputable things harmonize with them, becaufe he faw ihey were of * very :^tCft-26ift)0p of Armagh. (^O very Holy Lives. Dr. Bernard faith of him, He was not wanting, with St. Paul, to wagmfie his ovpfzOjftce, but he did it without par- tiality 5 and in what moft nearly concern'd himfelf, rather in the Waneth?i\\ in the Full: He was not fo fevere as to difown the Mini- ilry of other Reformed Churches, but did declare, He did love and honour them as true Members of the Church Univerfd^ and was ready ^ both for the Minifiers of Holland and France, to tejiijie his Commumon with them. He was f faidi hej a Man of a moft exemplary Moderation^ Meekfiefs^ Humility, and Ingenuity : according to which, if others con- cerned in fome late Tranfadions had been tempered, it had been the better for the whole: He had in 1641, dmwn up an Expedient, by way of Accommodation in fome Ecclefafiical Affairs 5 which fome mode- rate Perfons of each Party were ready to fubfcribe. Indeed, in Matters of Do^rine^ox Subflantials, no Man was more refolute and conftant than he, not giving place, by wayoffubje&ion, no, not for an hour -^ but he thought the cafe was altered in Circumflantials, that it was our duty, with St. Paul, to pleafe all Men, and not our felves in all fuch things, to Edification and Concord. In a word. He was wii hout wavering, al- ways one and the fame, holding faU the form of found Words in Dodrine and Praftlce to his lalf. He was of an Apoftolical Saint-like Spirit, and walked in the old Path, and good Way 5 and there is none that hath drunk of the Old Wine, that firaightway defres the New ^ for he faith the Old is better. Thus fartliat Fvevtrend Dodor, who knew him far above moft. He dearly loved Men of fuch a temper, and kept up correfpondence with them, and intimate converfj when nearer them ^ fuch as Dr. Sibbs, Dr. Prefton, and many other London Minifters. 2. ht his being a Reconciler of Differences, not jarring with found Faith and Life. This defire and endeavour .i;i him, did fliow that he was of an Harmonious Mind:, thathisiW d-.veltinafmoothand quiet Pvegion, where the ftormy Winds oi Pride, Selffceki?!g^ Faction, and Pajfion, did not ufe to blow. He could not be perfwadtd, but the Divifions and Animofities of Men were at beft enkindled by that turbulent Spirit that hates the peace of Mankind, becaufe he never en- joys any fuch thing himfelf 5 but efpecially when the vexatious brawl \, and fcuffie is made abour 7>/}?ex, and Matters no more but L7diferent, even in the judgment of thofe who beftovv their warmefc Zeal upon them. This Good Man ufed to act to his uimoft 10 preferve peace amon^ Proteftants in Ireland : iM give you cnelnftance in his youn.- t^erda^s- Some of the hightji Church-men in Ire/;z;i(j/ combined toge- ther, and obtained of King James a, Commijfwn to redure that King- dom'to the fame Ecclefiaftical Government widithatof England, arid to fet un the fame Courts, Canons, an.l High Commijfion ^ the King m F. '3 the ( 24 ) %1^t %ift of 2D?. James Uftier, the CommifTion, ordered the calling of a great AfTemblyofthe whole Nation, and required them to coniuk with Mr. Z'JJjcr-, whol- Learn- ing^ ^ndgment^ and Eftecm, would much conduce lo the pronioiino of that Work 5 but if he approved it not, the King required that tiieyihould proceed no further, for that he would loc be the Author ofany iV/vjd revere^fd Ophnon of h'lm^ they would JIocw it by taking hk Spirit of Moderation for their Copy to write after. — Butthou^i he was for reconciling Differences, yet it was only among them tlfac \yqxqq{ found Faith and Life -^ for he was To far from reconcilinp' the - Papift^totbeProteflanrs, that when the thing was moved in the'year 1626, he would not yeild fo much as to a Toleration of their Religi- orr, but let forth a Pr^^e/?^^w/ again!!: it, fubfcribed by himfelf and the reft of the Rifnops oHreland ^ which take as follows. The Judgment of the Arch-Bilhops and Bifbops of Ireland, concerning Toleration of [the Popifli] Religion.— T^e Religion of the Papiflsk Super liitious and Idolatrous 5 their Faith and DoCfrine Erroneous and Heretical-^ their Church, in re^eU of both, Apoftatical : To give them therefore a Toleration or to confent that they may freely exercife their Religion, and profefs their Faith and Do&rine, k a grievous Sin, and that in two refpe^s, — For, i^ It k to make our fe Ives acceffary, not only to their Superflitions, Idolatries^ Herefies, and in a word, to all the abominations of Popery, but alfo {which k a confecjuent of the former) to the perdition ofthefeduced People,which perifh in the Deluge of the Lathofick^ Apoflacy. — 2. To grant them a Toleration in refpeis of any Money to be given, or Contribution to be made by them, k tofet Religion tofalc, and with it the Souls of the People, whom Chriji our Saviour - hath redeemed with hk mofl precious Blood, A?7das it k a great Sin^ fo alfo a matter ofmojl dangerous Confequence. The confideration whereof we commcfidto the Wife and Judicious -^ Befeeching the Zealo//s GodofTruth^ to make them who are in Authority zealo/^ of God's Glory, and of the Ad-* -• vancement of true Religion'^ Zedous, Refolute, and Courageous againfi all ^ Popery, Superflition, and Idolatry. Amen. Jac. ArmachanuSo Mai. Cafchellen. Anth. Medenfis. Tho. Hern. 8c Laghlin. Ro. Dunenfis, &c» . j Mic. Waterford, 8c Lyfmore Georg, Derenfl | Fran. Lyiwerick, Rich. Cork, Cloyn, RofTes, And. Alachadenf Tho. Kilmore 8c Ardagh. Theo. Dromore. 8c Lyfmore. This... ( i6 ) %^t %itt of D?; James Uftier, This was publilhed by the Bifliopof Derry mChnjVs-Chtirch, in the midftoihis Sermon, before the Lord Dei?;//; and Council'^ after which the People gave their Votes with a general Acclamation, crying, Amm» He often ftood in the gap, in oppolltion f to his utmoftj of Errors andFaife-Do6|-rines 5 he wHhfioodto tke face any toleration of Popery and Superftition, by whomfoever attempted 5 like Shammah^ one of the prime Worthies of D^w^, defending ^ fvW^ tf/ le»//7j- from the breaking in of a whole Troop of Phi lift ms. Once in an Aflembly of the whole Nation, he averr'd. That the MagiHrates jeilding to meet the Tapijis as far as they might in their own vpay^ in the firjl Reformation in England, had (upon the experience of many years) rather hardned them in their Errors^ than brought them to a liking of our Religion ^ thk being their upial faying^ If our Flefi be not good, why do yon drink^ofour Broth ^ Many years after this was fpokenin Dublin ^ he being to preach before the King in Oxford, on the <,th of November, in the laft unhappy War, took for his Text, Nehem. 4. 1 1 . And our Adverfaries /aid, they fMlhtot know, neither fee, till we come in the midfh among them^ and flay them, and caufe their Works to ceafe. A moft apt Text for the day 5 but one paifage in his Sermon againft the Papifts offended fome Perfons there attending, h^ advi/ing not to repofe any truft in them, faid. That upon the firft opportunity they will ferve us here as they did the poor Proteftants in Ireland, — Thus you have feen he was a Reconciler of Differences, not jarring with found Faith and Life: The laft time he was in London, he much lamented, with great thoughts of Heart, the disjointing of Affedions, and the hatred he faw kindling in the Hearts of M n one againft another, by the feveral Opinions in matters of Religion 5 affirming, That he was confident thefe were begot and blown i;p by Popi(h Emijffaries in various difguifes, and cou'd only end in their advantage, but the lamentable difadvantage,\f not ruin, ofProteftan- cy. — Thus you have feen his Religion made apparent, in his being of an humble, amicable, peaceful Mind and Life , and this illuftrated, by his being an hearty lover of all Good Men, and in his being a Re- conciler of Differences, not jarring with found Faith and Life. If I had not taken thefe things to be of very vaft importance, I had not faid fo 7nuch to them 5 and yet I find fo very much referring to thefe things in the pafTages of his Life, that I found it very difficult to fay fo little. 8. And laftly 5 In hh Love to, ajid laboijr after Souls, This muft of neceffif-y be one of thebeft endeavours cf Life, (v/hen prudently mana- ged J efpecially for a Man of his FunUion. Though he was importunate in prefTmg this upon all other Minillers that came within hisConverfe and Advice, yet he was not lilie them who love to be inftrufting others, but ^tC^^lfilDp of Armagh. ( 17 ) bat do not themfelves pradice their own Inflruftions , for he ufed to be one of the forwardeft in doing the Duties of the Miniftry, and was ever full and conftant in his endeavours to bring over the Souls of Men un- to Jefus Chrift, to yeild up a complcat fubjedlion to his Govern- ment. tm love to, and labour after Souls, app.Mredin Catechifing, Preach- ing, repetition of Sermons, and ftrenuous endeavours to convertthe blind Follov/ers of the Romifli Antichrifl. I. In Catechifwg, This he fet up in his own Family, and had it conftantly performed 5 and not only there, but urged it much upon theMinifters within his Diocefs, giving them directions for the bed wayofpcrtormingit withfuccefs^ 1 have told you how in the Epiftle to the R^eader. He found the fruit of this to be very great and plea- fing, even among the ordinary fort of People, upon their coming to receive the Lord's Supper, becaufe they bringing in their Names, had conftantly fome account taken of their fitnefs, which was found to be confiderable, and to derive it felf very much from frequent catechifing. He ufed conftantly to have his own Family this way inftrufted every every Friday m the afternoon, for a full hour together 5 and the youn- ger fort of his Auditors every Lord's Day before the Evening Prayer and Sermon. He found Catechifing an excellent way to build up Souls in the moji Holy Faith 5 and that none were more found and ferious Chriflians, than thofe who were well inftrufted in thefe Fundamental Principles. This was the way Reformation was advanced in Europe, and Chriftianity in the Primitive Days ^ and this will be found the principal way to keep them alive, to maintain their Vigour and Flou- rifh. The firft Reformers from the Popifh DefeBion laboured abun- dantly in this, and faw and rejoiced in the great fuccefs thereof: It's affirmed by Egefippus, in his Ecclefiadkal Hiftory, That by virtue of Catechifing, there were few Nations in the World, (I think ht[2iys none) but what had received an alteration in their Heathenifh Religion within forty years after the Pajjzon of Chrift. And I have read it as an ufual complaint of fome Jefuits, That they found there was but little hope of bri?7ging back, to the Ron/ijh Church, or of unfettling or d/f- cof^fpo/wgfuch Reformed Churches as were conjlant and ferious in the ufe of Catechifing. 2. In Preaching. Herein alfo appeared his love toSouls^ though fome ma^^ebut a flight bufinrfsof this great Engine ofconverfing Soiilr to the Gofpel-Life and Doftrine, yet lie wa-; reariy of St. Pauls mind, GVAi y.oi rgj'j Idv un iVAyyzKi^eouou, li 0 7S K-:e iflfVCdcJ) fiOt the Qcfhel X, which words he mide the M^/^^of his Epifcopal and Archicpiicopai Seal, the rather to bind himfelf unto that great Work: He knew //j James Uflier, H hath f leafed God, by the fooUjJmefs of Freachwg, to fave Souls, as I Cor, 1. 21. His Preaching was very cfFedu.il, ulually prevailing upon very ■ many of his Auditors to addrefs themfelves to the Divine Life, and to make further progrefles therein. His Preaching was attended with Ibme Circiif'^ftances, which made it ufually ib powerful and prevail- ing 5 as in this Work he ufed to be Fttll, Flaw, Zealous, and Con- Uant, 111 , 1. Full. He was a pithy Preacher • though he v/as the Maiter of ex- cellcTit Language, when he pleafed to ufe it ^ yet his Matter for the mod part exceil'd his words, and the riches thereof was rather Divinity than Pbilofoj^^hy '^ though he would, upon fome extraordinary occali- ons, (as upon Fafting-days, dv.) continue at leaft tv/o hours in Preach- ing' and more than ordinary extend himfelf in Prayer^ yet bis Matter was' ever as large as his Time : The Wine at the latter end of the FeaO: would equallize, if not over-match, that which was pourtd fordi at the beginning thereof: He mightily loved /if n?.Wj- and exprefTions, rather than thole that had little to comm.end them, excepting that they were gay and fine : His Language ufually was attended with the Spirit and with Power. He loved always to fpeak wife- ly, and yet home ^ not to fpin out time with impertinent trifles, bat to fill his Difcourfes with things of the highefl worth and ufe. 2. Flain. I do not mean flovenly and cloutcrly Language, butfuch as was clean and fmoothly intelligible to ordinary Capacities, Mr. Gorver, one of his Chaplains, fays of him, That although he was an Apollos, an Eloquent Man, and mighty in the Scriptures, yet he in his Sermons in Oxford did much deriy himfelf, that Chrift might have the more glory ^ and did there rehuke that ajfeShd frot/jy way of firong Lines (as fome ufed to call it) which was there fra&ifed among the Vniverfity Preachers. In a Serm.on of his before King James, he hath a conliderable palTage looking th's way ^ Great Scholars (faid he) pojfihfy may think^it fiotfir their credit to [loop fo low, &:. hut let the moft learned of m all try it whenever wepleafe, wefiaH find that to lay this ground-work right, that is, to apply ourfelves to the capacity of the common Auditory, and to makfi an ignorant Man to underfland thefe My fi tries in fome good meafure, will put m to the tryal of our skill, and trouble m a i^reat deal 7}iore than if we were to difcufs a Controverfe, or to handle a fnbtil Point of Learning in the Schools, 9. Zealous. His fervour in his Preaching was not likemetrlein a blind Horfe, that ruflieth againft any thing in the way, but always was managed with great difcretijn: But yet in this Work, when la- bouring about the Souls of Men, you might fee that (like Paul J ^t Athens, ;HtCi)'25l(t)0p of Armagh. ~ ( 19 ) Athens, His spirit would be exceed inglji Jiirred ir? hiw^ ftriving to brine them to their grcatcft happinefs comprehended in the Hcl^ Liie. One who knew hun well, faith of him, J hat he woM be fo fervent in hk Preachinj^, that what the P fain/ ifl fays, might fitly be applied to hint -^ 2 he Zeal of thy Honfe hath eaten n/e Jip. He was much hkc Mofes, of a meek and cool Conftitudon, yet liis zeal in labouring after' Souls would ealily convert his W^ords into Thunder, and his Aftingsinto Ii^^s UQier, preached before them, to hear what was ncceflary for them to know, both reterring to Sift and Dutji, with the necefiary rebukes to the iirft, and quicknings to the latter. When the Work of the great God, and of the greateit among Men in this Kingdom, did once accidentally a little interfere, he made no long difpute whether (hould belerved fiiR, as I'll give you one Inftance, though I might give youfeyeral 5 He, beineonce preaching in the Church of Cove?2t-Garde?7^ received a Mc{- fage from the King to have him come then to Court, that his Majefty midit fpeakwidi him 5 upon tbcfirft inLiiiativm cf thishedelcended from the Pulpir, but told th? Meflenger, Ihat he was then {as he f aw) employed in God's Bufmefs, which as foon as he had done^ he would attend upon the King to iindcrfiand hk pleafnre. Thus much for his Preaching .3 which you fee did highly teftifie h'.s love to, and labour after, Souis. He te(f ified thefe alfo, 2. In hk Repetition of Sermons. Which he endeavoured to advance where became, knowing the flipperinefs ofmoft Mens Memories, what uncertain hold they take of Divine Things, he thought it highly necef- fary to befriend and Ixlp them, by the repetition of fo good and preci- ous Truths as Sermons comprehend. All Learning is this way attained ^ and what Learning more difficult than that which is D/wV?e/ Surely then none is more needful to be repeated to us again than this. While he preached in St. Katherines m Dublin^ his cuftom was to draw up " ' the fum of what he had delivered into Queftions. and Anfwers, and the next '^abbath Ferfons of good efteem voluntarily offered themfelves to repeat the Anfwers before the whole Congregation. Every Lord's Day at Night he always had the Sermon he preached in the Morning repea- ted to his own Family, 2nd what number foever pleafed to come befides. I never yet knew a Family eminent for Religion, where this Holy Praftice was not in ufe, if there was but any OnQ m it capable to perform it. This was the way of thofe noble Bereans, whom P^«/ commends above many other Profeflbrs of Chriflianity, for they did really repeat P/?«/'s Sermons o're again, in order to the judging them by the Scriptures, and themfelves by what he deli- vered. 4. In Heavenly "Difconrfe and Converfe ttpon all Occajtons* This was another way his love to, and labour after Souls, did appear. If you took him upon the Road^ he could eafily fpirituahze all Objeds,, and turn the Journey Heavenwards: If in diVijit^ he was more im- portunate to fee and help the ftate of the Soul, than that of the Body : If at his Tahle^ there you ftiould find him clearing Difficulties of Scripture, t%cially when Learned Men didafibciate orvifithim^ however, im- proving Zttf^^Mif^tip Of Armagh. ( jg ) proving every Subjea: exceedingly to the Edification of hi? Hearers ^ i the nioft Learned or the meaneft Cipacities might very much improve j by hisTable-Talk: Hewasfo excellent in this, that Dr. jf^m/^r.;/ lays, .j It oitcn pnt him inmindoft'.ie Speech of the Qiieen o^ Skba to Solo- ;//(?;/, H^ippji are thefe thy Servants that ft and about thee, and c^ntinnally ' hear thy H ifdom. His iovc to Souls, and labour afcer their chiefefl: good, did ap^ i pear, 5. Anduh. In hk p^rennous endeavours to convert the blind Followers of the Rowijl) Antichr/fi'^ (As he was highly confident of the morality of the Sabbath, fo alfo that the Man of Sin, fpoken of by PW, was thz . ■ Bifhop of Ro;ne ^ and olten wilhed that fome of our Learned Men ] of late had fpared their pains when they went about to prove the con- I trary). Oh how did he pity and mourn over thofe poor deluded Souls, who are kept in all the darknefs poflible, that they niay not fo much as whifper one fyllable againft the juggles and fooleries of that pretended . i Holy Church? All along die large Trad of his Miniftry, heufedall ' poiTible endeavours to do thefe miferable Souls good, to bring them to \ the Light, that they might importunately fiy away from that eternal j danger, even thdr very Religion leads thtm into: He laboured to ; gain the Souls of thefe Men by frequent Writing, confiant Preachings ] and very many private Conferences 5 and did novV and then refcue j fome of the choiceft of them out of the jaws of deftrudtion : As we '] have a famous Inftance in that Lady in Ireland I mentioned before, who ''- '^"^ > became not only a found Proteftanr, but a very gracious Woman : , Another we have in a great Lord in EngUnd who was fo converted hy/^rt/f '\ him, as to continue faidiful to his dying hour ^ and one more, with ] which I'll ceafe to illufirate hk love to, and labour after. Souls -^ which J will notably difcover what I intimated in the beginning, and am to j f-iy fomething to, viz. That l.^e was a very prudent manager of hk endeavours for the good of.^o^y^ ' Souls 5 which is a mighty requifite in a wife and fuccefsful Divine : without this all other endeavours, though numerous and proper, may never arrive at the defired end. The dear 'jefus would not only have • his Difciples as harmlefs as Doves, but alfo as wife as Serpents, The In- ftance take as follows^ ^A Lord's eldeftSon, who from his Childhood ^ '"^ j had been trained up in Popery, but was the owner of excellent Parts i and Learning, was at laft prevailed with by his Father to fojourn I for a while with this Learned Prelate in Drogheda. The Wife Prelate , ftudied nothing more than how he might take him by craft, fas PW j did the Corinthians') 2ind therefore did not prefently fall into difcourfe with him about his Religion, but recreated himfelffor a timein dif- coucfing with him about fome Philofophical Qiieft ions and School- j F 2 Points, ( ji ) XDe %ift of 3I)?^ James Uflier, Points, in which Studies he perceived the Gentleman was well verfed, and much delighted : This he continued, till at laO: he gained fo far up- on his Atfeaions, that of liis own accord he moved Ibme dilcourfe about Matters of Religion ^ theBiihop then finding hiaifludious, did notprefently goto inftruahim in the Truth, but fought to puzzle him with doubts about his own Religion, which had fo happy an in- fluence upon the Gentleman's Confcience, as to awaken it to fuch a de- gree, that his Scruples could not be removed, though he had recourfe to a Monajhy hard by where they were debated ^ fo that at laft he came with Tears to the Learned Primate for fatisfadicn, who promifcd to deal faithfully with him ^ But, ^d\thhQ, thofervhom you tntfi do;^ftfi, for they will not fuffcr you to fee mth your Eyes, tior to jmderflaNdthc Scripture but according to their Churches CorAunntary, Well, but the iifue wa% that after the Gentleman had prayed, meditated, and conferred with the i rimate for fjme time, he cair.e into the Church unexpedeti, and after Sermon made a confeffion of his Faiih, and proclaimed a hear- ty farewel to the Romifl) Way. Thus you have fuiticiently fecn his love to, and labour after, Souls, with the prudent management of A6tings referring unto them 5 which was the laft thing to be fpoke to in Matters of Religion. Now put all thefe things together, and we may really think that what has been faidofhimastothefe Matters, has been rather (hort of him, than beyond his true worth and excellency therein. Eoortibeck, fays he v/as, Magnus Fir & JEtate, DoBrinh, ac Pietate excdkns admodum atque venerandus. A great Divine of our own, fays, in the words of Virgil a litde changed, 0 fama ingens, ingentior arte, Armachane, quibus te Ccelo laudibus oUr'i-7atnve tuam niirer, do 'J of que labor es. An Pietas Uudandd prius i X^- Sixthly, I am to give you any account o^fome extraordinary Prcvi- dences that befel him, orreferrd to him. It would be very much if fuch an extraordinary Man (hould not have fome extraordinary Things be- longing to his Life. I'll give you an account of feveral of thefe with much brevity. I . His chaii(ie of Study and Defign. It was no fmall Adion of the Divine Hand, to giv^ a young Man (capable of th- Glorv oftheWorld J an un- wearied ii clination to the himUing Workof the Mimflry^ efpecially when his hather had defigned him, even to his dying-da v f without any change in his inclination to the laft) for the.State and Court y where his vaft ^t^mt^Op of Armagh. ( j; ) vaft Endowments of Nature and Art would have raifed him to Places and Degrees ofthehighea Rank: To fee fuch an One (I fay ^ unfatif- fied many thing elfe but fuch Projeas as oblige a Man to' humble himfelf even to the mcaned: Souls he meets withal to brine them to ChriO, to nake himfelf an Objecl: to the buifliings of Men and Devils, to live in the conftant denial of himfelf, to crucifie his defires and hopes unto great things in this lower World ^ to hug and kifs the Crofs of Chrift without one whinch or murmur • and to betake himfelfas he did tothefe, WkcMafes, when things of the hi^heft Splendor offered thcmfelves, and he by his Father's Death left to his own Condud, was great, and very great, and Ihewed an extraordi- nary appearance of God in the thing. 2. The Ter.iptatmis of Satan. He's a crafty Enemy, as full of ma- lignity as he can hold, and has arrived at a vaft skill m the predidincr of future things^ and will be fure to oppofe to the utmoft all fuch a1 lliall obftrua his D.^figns, as he eafily concluded the rifing greatnefs of this Man, both in Ltarning and Godlinefs, would endeavour and perform, if fome way or other he did not divert him in his Labours and pious Inclinations 5 he therefore firftfet upon him with Defierati- on, as fuppofing the plaufible pretences of Religion therein, God's Juftice being moft ftridagainft that which all humane Nature is fadly defiled withal, and which an ingenuous Mind cannot but aggravate and more efpecially when it firft comes to the true Light of it ielf and God : Here the Impetuous Adverfary plyed his bufinefs night and day, to the lamentable drfturbanceof him whofe Confcience was but tender' and juft before had known none of thefe things 5 but this he waded' through, and in good time got to the quiet Shore. The next alfault wastoloofen him in his Life and Labours, to take him off his zealous endeavours after Learning and Hplinefs, and to trifle away his Life in unufeful Recreations: This Temptation went a long way, and got but too much ground, but by the fupply of the All-fufficient Grace of God, he not only conquered this, but prevented his moft enraged Adverfary from ever getting fo much ground again... Thefe things, though they feem fmall to fome, yet were reprefented by himfelf in his more experienced and fettled Age, as very troHblefonm and dangerous to him ^ frofejjing the conquefl coft him many a Tear, extraordinary Prayer, Watching and Refolution, as has been faid in parr before. 3. Surprizing Bufinefs, which without preparation he performed taa wonder. AW furprizes in things that are great, are difficult to manage; wifely and with eafe 5 yea, fo difficult, as the moft (tick in the narrow. Paffage, and return baffled and difgraced : As for fnftance, to extricate a Mansfelf out of falfe Reports very difpleafiogto the Mindof ajear. lows ( ^4 ) "^^^ fUfejf^a>^ James Ufher, ""^ i^^ine but tbiTbe did ^ and not only byafhort converfe, to beget a eood Opinion of himtcU in the King's Mind, but to be highly ho- noured with b'^s favour, and immediately advam-edxo confidcrable Dig^ nitv Further, to engage in Tome of the moftScholamcalfand ibme- tinies Political) Controverfics and Difputarions, and that with forae ofthemoftlearned (cr crafty J) Men in the World, without time to prepare himfelf in, if not almoft to know of what he was to do before he entered upon the Work ^ and yet here alio to come otF with glory and fuccefs • To do Grand Aftions before Perfonsor Aiiembliescf the hiaheft ^rrandeur, and that when altogether unpremeditated, and yet with great dexterity to fucceed, does add much Fame and Greatncls to a Man's Hiftory and Worth. ,., ^ , , 4 His Pomr in Prayer. He was like Jacob, that could upon any immer<7^ncy wreftle all niiiht with God, and at laft prevail. This was the wa% he delivered himfelf from the fcrementioned Temptations, and fitted himClf for furprizing Bufinefs, as I could give- you particu- lars but (hall forbear, becaule 1 muft draw to a period, Vid. w ejus Fit! Ber. p. 24. 6^ Cla. f 286. hifil. One that knew him, and con- verCed with him above noft, faith. His experiences in Prayer were many, afidver^'obfervahfeinthe return of hkdefires in I^nd, and that immediate- ly when he had been infime cmreffks. And I miy add, when Proteftancy in Ireland hath been under ^rc^z/Diftreffes, it hath been fuppofed (by many thatmade acriricalobfci .....jn ofhirpandthefe tim?s) that his moftm- cefTant Prayers hath turned the Scales to the weakening of Popery, and cuttin<^ otf its Defigns, to cut off all befides it felf by Rebellion, Blood, and War. The very firft Prayers he put up after he was ordained, was on a Fafting-day, at which time the Battel of Kin/ale was fought, and be- ins his firft Fruits.2ind moft fervently managed,/^wn? no reafon^Cays one) why the fuccefs might not very much be afcribed to his Prayers -, for God gave the Viftory on the better fide. So his Prayers were wcnderful night and day with deep groans, that the barbarous Rebellion in Jre/^//^ in 1641, rnight notdeftroy the Proteftant Religion there 5 which God eraciouflyanfwercdhira in. , ^ , , . 1 .„ y/- < The defeaion of his Mother from the Truth', winch wiW^rovt not ^.c^^^/.V a little ftrange, when you confider whata moft knowing, holy, and humble Son he was 5 how obfervant and tender he was over her, and how fit above all her other Ad vifers, to give her the beft Counfel for her Soul and the Exercifes of the devout Life: But this frail and weak Woiian being enfnar'd by fomePopifh'Pw/^-f in her Son's abfence in E^k^and, continued to her dying day, perfevermg in her Fom to thefe Murderers of precious Souls, notwithftandirig all the fears. Advice, and Importunides her Son could tffe : This begat the boaft- ing andtriumphs ofthe Papifts, butwas cmeof thegre^^e/ griefs he ever :^t:cD'2l5lit)Op of Armagh. ( B5 ) ever met withalin his Life. Thus it was alfo with Dr. Whitak§r^ be- ing notable to prevail in matter of Religion, either with his F^/y&W or Mother : ybut there are fonie fingle things which God denies the greatelt ^^* Me?i for the exercifeof their Graces, and to (hew that they are hut '" Mef!^ and he is G^^ 6. Prophciickjr^ipilfe. He really gave onr ftveral truQ Pred'j&hns o Prophecies tf things, a confiderabie lime b.forc they came to pafs, and iome not yet accomplifhed. He was one tl at abhorfd Enthu- //ajihkNjtiom-^ he was too great, tondJerate, rational and know- ing, to admit of fuch idle freaks and whims 5 but he profeO, That feveral times in hfs Life he had many things imprefl upon h/s Mind con^ cerning fin ure Events, irithfo much war mnefis and importunity, that he was not able to keep themfecrtt, but lay under an unavoidable necejfity of making themkffown, Butfeing diat Jf//e and Le^r;W Man Dr. Bernard, and fome others really VF?ye, Sober, and Orthodox, havegsven us fome par- ticular account of thefe^ I'll, in as few words as is polTible, fet them before you. I. He foretold the Rebellion in Ireland forty years before itcametopafs^r, with the very time in which it fjould break, forth. In the year 1601, preaching before the State iu Dublin, in his Application he mourned over that Toleration which was juft then allowed to the Popifh Idola- try, and alluding to Esse^- 4. 6. concerning the Prophet's ie^r/^g the Iniquity of ]ud2Lh forty days, the Lord therein appointing him a day for a year 5 This, by confent of Interpreters, fignifying the time of forty years to the deftrudion ofjerufalem, and that Nation for their Idolatry 5 He made then this dirtft Application in relation to that connivance of Popery, viz. From this year will I reckon the Sin ^/Ireland, that tkofe whom you now embrace jhaU be your ruin, and you fiall bear thk Iniquity. This Prediction was exactly true 5 for if you reckon from the year he preached it in, to the year the Rebellion (^x\A Deftru^licn of /re/^;/^) be- gan, donebythofe Papifts 3ud Popijh Pr/V/^/ then connived ar, which - was 1641, you'll find it was juft forty years : And that which makes this much more obfervable is, That he then put a Note in the Margent of his Bible, and referved the Notes of that Sermon, with the year and day he preached it, which was one of the laft Sermons he wrote throughout word for word, ever after only writing the He.ids, and putting all the reft to the ftrength of his Memory: And which ftill heightens the obfervablenefs of it, is what Dr. Bernard fiys, That for neartwenryvears time before the fulfilling of this, (that was from the Doctor's firft converfing with him) he alwBys lived in the exper - ftatlon of the fulfilling thereof^ and the nearer the time approached, the more confident he was, that it would be accomplijlit^ and was even at the door : Tbis^ fays the Do^or, I often ufed to wonder and admire at, { 36 ) %^t %ift of !>?> James Ufher, at, becaufe there was no vitible appearance ot any thing that had a tendence that way : But more tfpecially, lays he, did I ftand and won- der, when in the year beiore the Rebtliwrt broke forth, betaking his * leave of me, being called into iz/^/^z?*:^, adviied me to a lerious prepa- XdXion for heavy forrovps and mJfenesIfioHldjee before Ifaw hir/t again ^ this he delivered with as great confi ience as if it had been within the view of fenfe : It put me in mind of that of Amos g. 7. Surely the Lord will do nothing but he mil reveal it unto his Servants the Prophets-^ at lead to fo • great an One, and of that Nation. 2, 7 he Changes and Miferies of Enghnd both in Church and State. It would fcarce teem credible to relate what a great number of years be- fore any fuch thing made the leaft fign ot appearance, he did confi- dently foretel the Changes that have fince come io^^^s'm England^ both in EcOlefiaftick and Civil Aff irs ^ Thisw.is experienced by ma- ny that converfed with him. And there is alfo a PalTage in hisTrad De Primordik Ecckjiarum Britannicarum, of the very fame importance ^ where, after he hath at large related the manner of ihe utter deft roying of this Church and State by the Saxons, about 550 years after Chrift 3 one of the Reafonshe gives for his prohxity therein, is. His forejight of a like Judgment yet behind^ if timely Repentance and Reformation did not prevent it. He would often mourn upon the forcfight of this, long before it came. 3. He gave mournful intimations of the untimely death of our Sovereign Charles the Firii. He would often be fpeaking, when the King was in greateft fuccefs, of what he feared, and trembled at, concerning him 5 which was one Reafon why he put up conftant Prayers, and gave all the Advice, he could, for the preventing of any thing that might have the leaft tendence that way. And once he fpoke to this diftind enough in a publick Sermon in St. Marys in Cambridge^ about twenty years time be- fore it came to pafs. fic^ ^^-i^ 4' -f^^ rcould often prediB his oivn Poverty in worldly things. It was a thing /^--A very much ftranged at by many that knew him, to hear, in his great- eft Profperity, f when he had moft, and was in all probability as well fettled in the World as any Perfon in his Circumftances could be, to hear, I fay) his humbling Predidions of that low and mean Eftate he ftiould be reduced to before his Death ^ of which his con- fidence was not to be diverted, notwithftanding all Arguments to the contrary. 5. IJpon the Confufions andDiviflons in En^hnd in Matters of Rellai- on^ he would foretel fid Confequences as the punifljment of them .* Many of which I my fclf hav.^ feen 5 I pray God neither I nor my Poftcrity may be convinced that he was a Prophet, in the fulFiiling ofwhati.syet unaccomplifhed. As he foretold thefelong tiiough before they broke forthj grCl)^2Bi(ftDp of Armagh. ( 37 ) forth, not only in private Converfe, but allb inaSeraion of his before a great Anditory, upon i Cor, 14, 35. So afcervvard when thev were exiftent, he would frequendy be telling of feveral feariui JuL^ents which would be the doom of them. -^ '- 6, Affd uk, Ihat the greater ftroke to the Reforr.ied ilmrches iv.is xet tocowe, I remember (fay? Dr. Bermrd) a Speech of his m the year 1624, uttered before many Witriefe, which he hath often conlirmed ince w;^. .haf he was perfwaded the greateftftr0k$ to the Reformed ^J'^'rches iv^yet to come 5 that the time of the utter rum of the See of K.omt poaldbe when Jljethought her felfmojlfecure:, according to that Text Hev i^j J, His Farewel S.^rmon, in ornear the place where he had hvcd and preached in EngU?7d upon James i. 15. was much obferved to fpeak tile fame thwgsv^nh the fame Emphafis. ^otlong before, r. his Death,^he being asked whether he thought th^t great PerfecHthn"^'^^' Ovhich he .1? d formerly fpoken of to fall upon the Proteftant Churches ) werepaO, or yet to come 5 He then turned his Eyes towards the Face of the Inquirer, and hxing them there in a ftrange kind of manner, as He uled to do when he fpake not his own words, and when the Power ot Ood was upon him, laid. Fool mt your felf with vain hopes of its beim paft: for 1 tell you, W' hat you have feen is kut the beginning of Sorrow to that which k yet to come on all the Proteftant Churches, which erelong mU fa I under a Jharper Perfecution then ever yet they have had upon them and that by the cruel Bauds of the Pjpi/isJ One day he being found in his Rcom With many Tears in his Eyes, and upon his Face, andbcino- asked the reafon of them, told the Inquirer, That hk thoughts were exercifed in contemplating the great Mifery and Perfecution which were draw- tngmghs ani becaufe he faw haw Jharp and bitter they Jfmtld be, he could not, without a flood of Tears, lay out his Thoughts upon them. Many fuch things he fpake of this nature to many differing Perfons, and in differ- ing Places, which I have leen in Manufcript by lafe Hands ^ but I'll add no more, notfo much as that preparatory '/advice which lie ufed to give his Friends in order to their being ready for fuch forrowful and lamentable Days, There are many Witneffes yet alive that have heard him fpeak on this Subjei^, with much confidence and as much forrow. I confefs, my buHnefs here is only to b. an H^orian, otherwife were I to write upon the Subjed, I (hould eafily affirm I cannot tell how to be fond of Common and Modern Prophecies- but yet when I remember the words of a Gfr^/^« Syvod, in the year 1633. ^ondumtdlamEcclefiam, aut Confiflcrium, vd Accudemiam, novas id genus Prophetiaspenitus rejeciffe, aut condemnajfe, &c. 7hat as yet no thurch, orConfiftory, orVniverfity, have altogether rejeBed or condemned fuch kind of new Prophecies, 8cc. then certainly f to ufe the words of Dr. Spencer, Kan. Vulg, PropL p, in. J it will ill become my privacy G ' and 7^^"^ " %^Cg4fe_0f 2I>?* James Uftier, — ■^;5J7;i;^t7^rSrd^hair, and pronounce confidently, That Foll>°is wiAthem all, and thattber^ >s nothing otDiv.ne i-ropnccy now in the World bdides the vain noife and atteOauon thereof. I ll dofe with the words of Dr. B«w^, fpeaking on thefe thnigs >, ho,v hMocver, I «m mfar from kcd„,g ofPr.fkaesth.s^yas a„j, jct w,b ,„c ru nohmprohMe, th.tfi great a Prophet fofMd from h^ youth Cohoning a«da>m,c»t throughout the V«tverfal Church m.ght have M Come &ecid times more tha„ crdwary Uotiom and Impuljef, ;« domg the ^Wathmans tart, of giving reaming of judgments approaching The next extraordinary Providence that befel orreferrd to tins ^TSX'one would have thought that Rich a Man as this, from his wonderful &«//%, ftoujd have been too low for fo^v ;. and from his as wonderful Accompfments^nilrmkendrnghorth, and moft exad and critical manner of living, (liould have been too high tor Reproach s but it feems nothing can elcape ,ts mahgnant Tongue, no, not perfch Innocence it felf. But that wh.ch made this look the more extraordinary, was that this Reproach came from fuch as were obhged tohavepraifedand admired him; and that when reproached he had even KiL to vindicate him: As when he was reproached for being Heterodox to the D//c;;toe of that Church m which he was born, he had King >/e. to dear him; when accufed once and again (even m print) to have given our late 5.^.r.%»fome Advice about the Death of the Farl of Strafford, that had a vey unlovely and nmheological Afpea; the Vmg once hearing the Report, anfwered the N.an that delivered it ;»t,«><;^«/ />#-'«, ^"J^''^' "" Oathprofeffed h,s Innocency Therein He was really a Man of very great Innocence, being conftant- !y both finare and juft , what the Apojile faith oi Demetrius might be faid of him, (with very little \afMior))vm, That he mcnted a goxi Report of a// Men, aud of the Truth it felf ^ ,, r, -m,/ 8 Succcfs in his labours. He converted many from the i?o«;/ IF-y-. that were of great Parts, and flrongly fixed in their Prmc.pes before he undertook them; he was fo fuccefsful herein, that the Pr«/. pro- hibited the People from hearing or converlmg with him, or coming near him, as ifhis Shadow had enjoyed a Power (fometh.ngreferabling that which was fuppofed to be in Peter's v.z.J to Heal and Cure .-His B„r.urad not back, neither did his 5«..r^ return erapty,^ut hisjf..- l/were n,ighty through God to the pulling down ftrong Holds. Whilft he preached in Oxford, many young Scholars were brought un- de e trucfaving Principles and Praftice oftlie Gofpd, as tiiany of S have dedared in an after-Day ; and feveral youngDivines, ot amorc^xcdlcntqualification than ordinary, have^ profeft then^dves to Te"T« wnderGQd, tlteir vitality in Rdigioa from htm. Towards Zttti^m(i)Op of Armagh. ~ C'TT) his latter end efpecially, it was common for a Sermon or two ot his to convert many Souls from the folly of their ways unto God. One favs, of him, God vp^^ mighty in him which way fopver he bait h'lmfdf^ cither in ConviUion^ Cotrverjiott^ or ConfoUlion ^ wherein he had the Ton-'ue of the Learned given to him ^ witnefs the many S?u!s who were and are hk Ep/fik kfiowfz and. read of all Men ^ ivltnejs again ^ the fitcccfs Gcd anve to divers of hk Encounters with Adverfaries to the trite Religion, 9. Prefervation from, or in danger. His coining oui; of /rc'A/W into England, upon the invitation of fcme Eminent Perfons, is much to be taken notice of, in the year 1640, being but juO: before the Rebelli- on 5 as if (according to the Angel's Speech to Lot J nothing conld be done till he were gone forth thence. There is no doubc to be made, bu'ifhe had continued there, the bloody Papifts would have aimed at, and endeavoured more his deftrudion than any other Man's in that King- dom 5 fo that his abfence made his prefervation great. In the year 1645, he being upon a Journey, was barbaroufly ufed byfome Sol- dier?, but yet through the Gracious and Almighty Providences, he efcaped their hands without any confiderable harm to his Perfon. Not long after he fell into a painful (icknels, wherein he bled four days toge* ther, fo that he fwounded, and all hopes of Life was pa ft : his Death was in mofi: places lamented, and fo believed at Courts that a Letter came omicx 2iSncceJfor in his Primacy in Jre/^W ^ but he recovered again, and wholly efcaped fo great a danger, to the admiration of all thatfavv him in it. 10. huA \2S)i\Y^ Supply inWant, The Rebellion in Lreland deftroy- ed that which belonged to his Pr/V/^rj^, and alfo his Perfonal Eftate, fo that he was reduced to great ftraits : Concerning which a Learned Man lays, ^em, Hibernia parens ingrata, tali Filio & Prefnle indigna, honk (pr£terquam Animi) omnibus exutum, in exiliitm mift. Yet after this he had ionie fupply in Places where he Preached, as Cavent-Garden and Lin- colns'Lnn ^ lomc fupply from that Eminent Faithful Friend ofhis the Coun^/^^, tefs of Peterborough ^ but the largeft fupply was that J^/w/^Z Stipend which the Parliament for feme years bountifully gave him : and though this was fufpendedthe two laft years of their fittings yet, when they were diitolved, it was renew*d by Cromvpel^ ^ and fb by him he was fupplied '^. "^^'^ » '"'' with a competent Allowance to his dying day 5 and alfo had now and wiSnow then very confiderable Sums extraordinary beftowed upon him. You living this yeas- remember I told ygu before that he had Sufficient Supplies offered him '''°'* both in Holland dLuA France if he would have accepted them ^ fothat God raifed him up fupplies among Acquaintance and Strangers^ Friends and Enemies^ Thus 1 have fet before you feme of thokExtra&rdimry Providences that befel him, or referred to him. The C 3 Seventh f°4^0~^ %f^t %iU of 2>|> james Uilier, Seventh and laft thing is, Bk Death. That which fore-run it was his lofs oi Sights which was ib great that no Spe&acles could help him, onl}^ when tiie iVw flione he could fee at a Window, for which rcafcn he ufed to follow the (hining of it from Room to Room, and inJlhHer the Window was often opened for him to wrjie at, fo greedy he was of improving every remaining moment o{ Life, and every remaining part oiSenJe to the Glory of God, and Advantage of his Church : But whtn he was thus employ 'd, his Strength was much decay'd, and the Towers of Nature began to fink. That day he entred upon his clofing Slcknefs, (wz,. March 2C.) he had been, as every day, well employed, hboufing, as long as lie had Light, in his ChromlogU Sacra 5 from which- work he went to vihta Gentlervowdn (ick in theHoufe, to whom he And that He who was never known to omit ^n hour, hut always em- ployed, even the Shred-ends of his Lite, in the Service of his Great Lord and Mafter ? Oh what ihall we do wiien we come to finiih up ourCourfc? We who have loft or mifemploy'd a great part of our days, however many and many an hour of Life ? Tiv.s, March 21, A DJ after he had enriched an 1 bleffed the World by hi^ prefence for feventy five year s,i\\\s^iQX\o\x% Sun Q.t?.{.<\^o ihioL in thishnvcr W^-. rid, but af- cended the high er,vvh ere itfliail fend forth moft i^lorloiisandiduftrious Beams, without any danger of theleaft obfcti- ity ii.av inable. W^hen this was done, he had been Primate o^ Jre/er for ah 'n% % year^.. Hehnd nothirgto leave but his Lihrarv, a.; ' divers imperii f Copies of his inren - --l Work?. His Funeral wa^ very fplended'y pf formed a^ the Fubhck G'-^'-gein the Ch .ippel of He;?r^ the feventh at Wejiminjicr. His Deaih was lameiired by Ztt\t^m^ of Armagh. ( 4« ) by all thofe in the Chnjlian World that had any refpeft to Sobriety^ Learmng^ ox Religion : The great Forreign Divines Qo\x\d not hear his Death mentioned for fome years after, without Tears in their Eyes and Sobs in their Speech-^ but much morereafon had we of thefe AW/^wj to be of the fame Inclination and Practice, for the lois was more ours than theirs. Thus wc faw this Holy Man leave the Protejlant World, attended up to Heaven with the Tears ^ ^^g^-^^-, Praifes,' and Admirati- ons of all that valued pwrer Chriflianity^ or luch Accomplifijments as con- tribute to advance the fame : For Learning and ?v:iy He was the Glory of our Ifrael 5 and for Strength and Suppoi t the Chariot and Horfe- men thereof. But I'll clofe with two Charatiers pvtn Flinby two Great Divines of our Church , — The one fays, A Divine and Apojhlical Bifiop he ivas^ and next the Apojlles, Evangelifts, and Prophets, as great a Pafiar and Teacher, and triifed with as much of God's Mind, as I believe any one fnce hath been ^ aManfo fajnous, as never ^ > be named without fame Pre- face of Honoffr,-"Tht other famojg the higheli: tlank for Learning and Dignity) fays, Vietatem ejus inpgmm\ perpe- tuam in Legendo, Scribendo^ Con- cionando indufiriam , eruditionem in re Antiquaria, Iheologia^ C^ omni Humaniorfs Literature genere fummam^ cum aqualt Mod^fl/a con- junBam 5 fufius Laudare, nee opm nee mihi animus 5 Virtus enim Ulferiana e/? fin ipjius Panegyrira^ laudk nofire non indi^a. Vivit, aternumque vivit in Scriptk fuis \ chiefeft commendation, not want His excellent UoUnefs 5 conti- nual diligence in Readings IVri- ting^ and Preaching 5 choice ft skill in Antiquity, 2heology, and every kind of more Man-like Learnings matcht wi h equal Hu- mility 5 there is not any need of larger Praifes, nor have I a mind (or power) thereunto 5 for his Endowments are his own cedro dignk, in Ore d^ C orde DoBo rum, in memoria Hominum^ d^ Monument/s Temporttm t, iUumq^, Pojieritas fera venerabitur. rare mg our praife. He lives, and (liaH 'ive for ever in his own Wri-^ tings, deferving an endlefs prefer- vation in the Mouth and Heart of the Learned, in the Memory of ^ Men, and Monuments of Tim.^s 5 j and Pofterity at a long difVince I will (even adore, or at leaO: high- I ly) honour him. And then clofeth with the words of Horace concerning a great Ancient Poet^ but much better belonging to this gloiious Modem Divine, ^6 ( 4* ) %U %iit of D?. James Uflier, ^io mini majm meliufve Terris Fata do^avere, bomqtte Divi 5 Nee dabiwt, quamvis redcafit in Attrnm Tep^/pora prifctim, Tlian whom a greater thing, or good, Heaven hath not lent the Earth, nor fhou'd. Though it refin'd the Age to th' old Saturnian Gold. F IN I s. Pofifcript Zul^mf^p of Armagh. ( 4, ) Poftfcript to the Reader. Reader, I Do not pretend to have fet down in the foregoing IVfe every thin^ that might have been written concerning this moft ^excel/er?t Man forthat would have filled a large Volume, but only to have <^iven theefomrthingof every thing I could find, which was what was ex- peaed of me by tbor..' that fet me at Work. I couM have faid fome- thmgmoretomany PaHagesofhislT/^, not only the Extraordinary Ones, but alio fomeof alower Rank:, but fome things I could net publiih, without either diipleafing or difgracing the Living or the Dead, it miy be dcfervedly, yet neither of them looked pleafing in my eye^ aid therefore as much as was poffible I endeavoured topafs them by widiout fo much as taking notice of ihem. The Me//W I have taken in what I have done, is not that which is-. Common ^w^ Natural, viz, to trace all his A&wns from one Year to another till the period of his Life, blending things of the fame kind with variety of other Matter ^ this would have been only to have per- formed what hath been done before, which would h^NQh^^n (crambe record) infipid and naufeating, fo that there would have been- r\othmgnevp, but only the ^-/^^j of additional things but thQ Method: Ihavehere obfervedis Artificial, by which you find all things of the fame Nature put together, though at differing Seafons of his Life y which the wary and intelligent Reader will fee hath both its »/e and! pleafure. Some may fancy I havefaid too much in his Praife, but itmuft be becaufe they are ignorant how near Perfection his Attainments and RraSice were, and how extraordinary difficult it is to arrive at fuclii things. You have feen before that he was l/yved and admired by all Sorts and SeCfs of Men that were induftrious Oivncrs of Chrifiianity y Inever heard of any Man that did in the leaft ref^ed on Him to his difgrace, buteitherhe was of a felfifh, pafTionate, unto »vard Spirit or ofa corrupt Life and Con verfation 5 oratbefV, und^r a grofs Mifiakel^. and fo fooUfh as to report Uncertainties, Now feeing that ufually E>r<««?/?/^/ teach more than Prere/?//, Lpray God this noble and exad One, may enter into, and influence the Hearts and Lives of diW thofethat are of his FunUion, That they may gQ . and do likewife ^ for his Holy Mans Life, though he be dead, yctlpea^eth^ . and prefTeth this Duty upon them : And where in this later Age of the World can they have a better Example, for unwearied Indu/iry about the beft Things, fuch as really greaten a Man^ and make him mofl: ufe» • ( 44 ) '^^^ ^^^ of a>?. James Uiher. fultothea«r.AofChnft> f.r extraordinary Learm„g, h\^-f ^f ditoaiv comprehending the noft iuingsdelcrvivg th. y^now.edg^ of a &cTX'Man wi/ofe (iV///and Grcaf.c/} could Ica.cely be over- Stch^w.thanytl.nginthcr:,T,r..sM<^nd.u,o,^^^un^^^ his own Humility, Mcek>^ef, zna ^efy^JanJ: Buc | '"^f Jf^ '" '^^ words of a Le-^wt^ M^^, fb. aring his 1 eftimony to another s Fraile Tfthi Glorious Vfier) OmnU cju^.- mdHemnr tl:g>^m„h,sfaraf^^ exceeds all the Commwdatiofs we can contrive to give him , havingar- rived at fuch a noble rand loftyj pitch of Hoti«efs and Lear"' J A^' he does not imdefervedly carry him upas h.£has.heft.t.e;;xmhis ^"SerTlfthe perufal of thefe Things hath but ftirr'd up thy more Divine Ambition and Endeavours conftant^ to do al thou ca^i THAT THOUMAY'ST E X C E L, We that drew them up will l^iceJZAn,^^\i rejoice, and, which i. above all other Joy to theer'*"'«M rejola tlJ.ghoHt d the Ages ofEtermty , and this I wilh theeasamofthearty ^^^^^^^_ The X45) ADDENDA. O R, Some more Memoirs of the Life of Arch-Biflion USHER. ^ Hk Model of Church-Government : Or^ The Redu^kn of Epifcopacy unto the Form of Synodical Government recei- ved in the Ancient Churchy propofed in the Tear l6±i, as an Expedient for the prevention of thofe Troubles r^hich afterrpards did arife about the Matter of Church-Govern- ment, Epifcop aland Presbyterial Government conjoined. BY the Order of the Church of England, all Presbyters are charged to (a) miniOer the Doctrine, and Sacraments, and the DiTcipline (a) The Form of ChrilV, as the Lord hath commanded, and as this Realm hathrecei- ^^ ordering vedthe fame. And that we might the better underdand what the °^ ^"'"** Lord had commanded therein, the ExTiortation of St. P^utlto the Elders of (^) the Church o^Ephefus, is appointed to be read unto them C") roUemM* at the time of their Ordination; TaJ^ heed twto your felves, andto all''°'^'''^^' the Floek^, among whom the Holy Ghoft hath made you Overfeers, to '^ rule * ?"^'^*''«'''^ the Congregation of God, which he hatb purchafed with hk Blood'! ^tT.'^ltis. Of the many Eldtrs who in common thus ruled the Church of ^2. 5. and if, Ephefus, there wasone Prefident whom our Saviour in his Epiftle to'^* the Church, in a peculiar manner ftileth the (c) Angel of the Church of (c)v^^y. 2. i. Ephefffs, And Ignatius in another Epiflle written about twelve Years after to the fame Church, callcth the Bifhop thereof. Betwixt which Bifliop and the Presbytery of that Church what an harmonious Conf-nt there was in the ordering the Chi7rch-Government, the fame Ignatius doth fully there declare by the Presbytery (with St. Pad^ underftanding the Company of the refl of the Presbytery or Elders who then had a Hand, not only in the delivery of the Doctrine and Sacraments, butalfointhe Adminiftration of the Difcipline of Chrift. For further Proof whereof we have that known Teftimony of Tcrtul- [2 ] li^n ADDENDA lii) rejftito lian in his general Apology for Chriftians. In (O the Church are etiamexkrta: r. Exhortations, Chaftifttnents, and divine Cenfurcs 5 for Judgment Sr^r is given with great Advice as among thofe who are certain they are m ^m».,n«eyti,|(- i,tofCod, andit istheCh.efeft foreftiewmg of the Judgment :t;S?:; that is to ccne, ',f any Man hath fo offended^ that he be bat^fted from .pu/cmos *ti,e Communion of Prayer, and of the AQembly. and ot all holy Dei conjpeih _ ,, ^ fummHmq; fu- FellowUlip. jJnt probad quiiuefcnhres, Imorem ijhm uonpreao fid tcjh,non,o adept,. Tcrc. Apol. Cap. 59. The Prefidents that b.^ar rule thertin are certain approved Elders wbo liave obtained this Honour, and not by Reward, but by good Renorr Who were no odier (as he himfelf eir^wnere mtimatedij) CD^ec dc but rhoVe from (/) whole hands they ufed to recLive the Sacrament jldentium jumi- , . ^ mus&idem de corona militis, Cap. 3. For widithe RiOiop, who was the Chief Prefident (and therefore (g)DWM«^rL.,,u^j.l^^.fa^e2>^^«//;^« in another iphctSuwwus{gJ :bacerdos tor £fi^^?LdifthuTfon(ake)thereftoftheDlfpenrorso^^^^^^^^^ mu, sacerdos ^ete ioined in the commou Government of the Church. And ttierc- &^'^;4rfore in matters of Ecdefiaftical J^^/icature, G.;;.///^, Bijhop^^^^^ tii^DM-^ome ufed the received Formof (;()) gathering together the Prcf- Idem de Bap- , ^ ' fi/m.,cap.i7.bytefy. ^ad mTf^rlafo flacuit mtrahi Pmbyternm, Cornel, apud CyprUn Epif. 4^. Of what Perfons that did confift, Cypriaft iufficiently declareth, when he wiibed him to read his Letters to (/) the fiourilbmg Clergy, ^m^!^e- that there did refide or rule with him. cumprsfidenti^ Gypriio tpift. $$. ad Cornel. The prefence of the Clergy being thought to be fo requifite in nat- ters of Epifcopal Audience, that in the fourth Council oi Carthage it r^)z;.£;;Ao. wasconcluded(OthattheBi(hopmight hear noManVCaufe wi^^^^^^^ tMmiim c4«-j^g Prefence of the Clergy, which wefind alfo to be inlerted into the %:1;$nnaC2.nons of (/) %kr^,who was Archbilhop ^^^i;* ^"^^e W^ .&o;J/«- Times and, afterwards into the Body of the («^3 Canon-Law it crum, dtioquin r ^r ' irritA eritfen- lell. nt'^'^l'^m mfmm. Co.cil Unhag. 4. C^. n- (')»^K»" tiM, Op. 43. {n}i^V.t- 1km A D D E N D A. (47) trueit'is that in our Ghurui riiU !5,i- '^T another Law of the Landth.s Hindi-^ce Z, ^^^^^ howeal.ly this anc.entFora, oFGovernm.-nt by the un"t.d S"ff" of the C-erp mi.hr be revived again, and Wir /w ,a Se ft v^" h IneveryPariibtheReaorortheincuaibent Paftor ^o"'*'* may be prefented unto the next Monthly SynoJ and in the meat, mne be debarred by the Paftor from'acc^fs unto'St Lort ir. Whereas by a Statute 1 1 the Twenty fixth of Kiiw l--r x,„ n, n ^ Crevivedin the firft Year of Queen £/; J. "otfoSre^^^^^^^^^^^^ tobeereftedin twenty lix feveral PlacesofthisKinaHom h^v ''T''''--''- ber of them might very weH be confon^ed SS^^J^ ^^-a-^-lr- ftveral rural Deaneries into which every Diocefs is fubdivMrl ,',-^""''''^"<'- beingdonetheSuffrapnrfopplyingtheV^^^^^^^^^^^ uent Church werecalled aoreplfcpO might every Month affe hi ;""™»- Pr^H^^''^ ^A *' ^'^°''' °' i"^™bent Paftors wftl n he Precma-, and according to the maior part of rheir v^- condude all Matters thaf fhould be bWhtln^o^'Debate S nlV^^' ^J^'^i ?''^ ^'^,°' ^"'^^ Churchwardens miglit prdent fuch impemtent Perfons, as by Admonition and Sufpenfion t?om tte baciatnent would not be reformed; who. if tii.v niould ItiH romin (48) ADDENDA. contumacious and incorrigible, the SePxtence of Excommunication nrjlU Le ucOrced againft them by the Synod, and accordingly be executed in the PariQi where they hved. Jiitherto alio all things that concerned the Parochial Minifters might be referred whether they did touch their Doftrine or their Converfation : As alfo the cenfure of all new Opinion?, Kerefies and Schifms which did arife within that Cir- cuit, withLibertyofAppealif need fo.rcquire unto the Diocefane Synod. III. Diocefane Sy- The Diocefane Synod might be held once or twice in the Year as it nods anfwer- (l^oiild be thought moft convenient,therein all the Suffragans and the reft Kfovinctf sy.of theReaorsorIncumbaitPaftors[or ^£'er/^^/>/e/e5fN«*'/^er77;/? of eve- ■ods ia Scot- yy Dearmy ivithht that Dtocefs^ might meet 5 with whofe Conicnt, or the ^li' ~ maior part of them, all things might be concluded by the BiQiop or SaperJntendant (call him whither you will)^ or in his Abfence by T€<, i.eSu^mn- q^^qI^^]^^ Sutfragaus, whom he (hould depute in his ftead tobeMo- %mmn "f//- derator of that AlTembly. Here all matters of greater Moment might cpirrdium be taken into Confideration, and the Orders of the Monthly Synods £pift!'T5"*ad revifed and fif need be J) reformed. An^ if here alfo any matter of Syagriftm. Dl^iculty could not recelye a fall Determination,, it might be referred to the next Provincial or National Synod.. IV. TheProvin. The Provincial Synod might confift of all theBifhops and Suffragans, ciaiand Njtio-and fuch of the Clergy as (hould be eleded out of every Diocefs v/ith- ImlweloLiti the Province. The Primate of eitlier Province might be the Mo- generaiAflem-derator of this Meeting Tor in hi& room fomeoneof the Bifhops ap- Wy in scst-^ pointed by him) and all Matters be ordered therein by common Con- fent as in the former Ailcmblies. This Synod might be held every third Year, and if the Parliament do then (it (according to the Aft for- a Triennial Parliament) both the Primates and Provincial Synods of the Land might join together, and make up a National Council , wherein ail Appeals from inferior Synods might be received, all their A6ts examined, and all Eccledal^ical Conftitutions which concern the State of the Church of th ^ whole Nation eftabllflied. Areh-^ ADDENDA. (49) Arcb'BiJhoj? U S H E RV Advices to Tomg Miniflerf at their Ordination. THAT you may fee how great a Mafter he was in the Art of gain- ing Souls (fays Dr. Farr, page 87. in the Life of this great Man) it will notbearaifs to infert here fome of thofe Diredtions he ufed to give thofe who were newly entered into holy Orders, fince they may not be unprofitable to fuch as mean ferioufly to undertake this Sacred Calling. I. T3 EAD and Study the Scriptures carefully, wherein is the JL\ beft Learning, and only infallible Truth ^ they can fur- nilh you with the beft materials for your Strmons ^ the only Rules of Faith and Pradice , the moft powerful motives to perfwade and convince the Covfchnce -^ and the ftrongeft arguments to confute all Errors, Here/res, audSc/.ufo/s : Therefore be fure, let all your 6'er;K/^;/i be congruous to them ^ and to this End, it is expedient that you underftand them as well in the Origwals; as in the TrMJldtions. II. Take not haftily up other mens Ofmions without due TriaJ, nor vent your own Conceits, but compare them firft widi the Analogy of Faith, and Rules of Holincfs, recorded in the ScripUtres, which are the proper Tefts of all Opwmis and Do- drines. III. Mtddle with CoKfroverfies and doubtful Points as little as may hQ m your popular prettchwg, kO: you puzzle your htarers, or engage them in wrangling Difputations, and fo hinder their. Converfiou, which is the main defign of Preaching, IV. Imlft moft on thcfc. Points that tend to efftdr found Brlief, fincere Love to God, Repentance for Sin, and that may perfwade to Holinefs oi Life : Frefsthcfc things home to the Ccnfcience of your Hearers, as of abfolute neccffity, leaving no gap for evafons, but bind them as clofe as may be to their duty 5 and as you ought to preach Sotmd and Ortbodcx DcChine, fo ought you to deliver God's Meffage as nearasm.ay be in God's Words 5 that is, in fuchas are plain and in- telligible, that the mtancfl cf your Auditors may underftard : To which end itisncceffary to back all pradica 1 Pra^/^f/ and Doctrines, with apt Proofs from the holy Scriptures 5 avoiding all Exotick P/.r^fa, Scholafiic'^^ (5o) ADDENDA, Scholafikk Terms, uniieceilary Quotations of Authors, and forced RlietoricalF/^wrej, fmceitisnot difficult to make ea-fie things appear hard, but to render bard things eafic isthehardeft part of a gco^l Orator, as well as Preacher, V. Get your Hearts fincertly afte6l:ed with the things you perCwadc others to embrace, that ib you may ^wach Experh;;cntally, and your Hearers perceive that you are in good tarneft, and prei^ nothing upon them but what may tend to their advantage, and vvhijch yot:r k\i would venture your ownSalvathr^ on, VI. Study and confider well the Subjcfts you in:end to Preach on, before you come into the PidpH, and then words will readily offer themfelves ^ yet think what you are about todiy, before you fpeak, avoiding all uncouth, phantaftical words, or phrafes, or nau- feous, undecent, or ridiculous exprellions, which will qjickly bring Prerft'/ii/fg into contempt, and make your Sermons and Perfijis, the fubjeds ot Sprt and Mtrrtmmt, Vn. Diifemble not the Truths of God in any cafe, nor comply \wth the Uifts ot Men, or give any countenance to Sin by word or deed, VIIL But above all, you muft never forget to order your own ConverpitJon as becomes the G^7>^/, thit fo you may teach by Esr^w/z/j/e as well as Precept, and that you may appear a good D'wim every where, as well as in the Pulpit i, for a Miniftcr's Life and Cofwcrfatioji \6 more heeded than bis Do5hi:-;€. IX. Yet after all this, take heed you be not puffed up with Spiritual iWc of your own Vcrtuest^ nor with a vain conceit of your /V^i ox Abilities I, noryetbe rranfportcdwiih the AppUufe o^ m^n, nor de- leted, or difcouraged with the Scofx or From/s of the wicked and profane. To which I (hall add one Advice more, which I received from a Per- fon of great Worth, and Dignity in the Church, who had it from the Mouth of this great Mafter of Perfwafion ^ it was concerning Reproaf, where Men were to be dealt with that lay under great Perjndices and Vices, either by Education, Intereflr, Paifion, or ill Habits, (Cafes of muchfrequency) and therefore to render Admonitions of greater force uponthcin, liisdireauonwas, To avoid giving the Perfons intended to ADDENDA. (50 to be wrought upon, any Alarm beforehand, that their Faults or Errors wtr^ defigned to be attacked ^ for then the Perfons concern'd look upon the Preacher as an B.nemy^ and fct them fclves upon their guard; On fuch occafions he rather recommended the chufing of a Text that Oood only upon the borders of the ditficult Subject 5 and ]f ir.nijght be, feem'd more to favour it ^ thru io the obnoxious hear- ers may be rather lurprized and undermin-J, than ftormed and fought with : And lb the Preacher., as St. Paul exprefles it, being crafry, may take theai with guile. He would alfo exhort thofe \v!.o were already engaged in thisH?/^ FuvUion., and advited them how they might well dilcharge their duty in the C/j//rr/j of God, anfvverable to their G///V/^^, to this Effed; You are engaged in an excellent Ewploy/fn»t \n tliQ Church, and intrufted with weighty Matters, as Stewards of our great Mafter, Chrip^ the great Bijhop .- Under him, and by his CommifTion, you are to en- deavour to reconcile Men to God 5 to convert Sinners, and to build them up in the holy Faith of the Gtfj/'ff/, that they may he faved, and that Repentance and Remijfion of Sins he preached in his Name, This is of higheft importance, and requires faithfulnefs, diligence, prudence and watchfulnefs. The Souls of Men are committed to our care and guidance^ and the Eyes of God, Angels and Men are upon us, and great is the account we mull make to our Lord Jefus Chriji, who is the Supreme Head of his Church, and will at length reward or punifli his Servants in this Miniftry ot his Go/pel, as he (hall find them faithful or negligent ^ therefore it behoves us to exercife our befl: Talents, labouringin the Lord's Vineyard wkh. all diligence, that we may bring forth fruit, and that the fruit may remain. This is the Work we are feparated for, and ordained unto ^ we muft not think to- be idle or carelefs in this (^re, but mi ift bend our Minds and Studies^ and imploy all our Gifts and Abilities in this Service : We muf\ Preach the Word of Faith, that Men may believe aright ^ and the Do&rine and Lam oYGodlinefs, that Men may ad as becomes Chriftians indeed : For without f^///', no Man can pleafe God^ and without Holineff^ no Man can enter into the Kingdom of Heaven. I think good funder this Head of Ordination) to infert here a.^^^xA-c remarkable Story jWhicli I had from an ancient Reverend Divine of the City o^ London, who had it from the BiChop s own Mouth. A Smith with his Leather Apron came to him, Entreating his Grace to Ordain him j the good Bifhop look'd on him with a fmiling, not difdainful. Countenance, and asked him what he was 5 a Blackfmith, (faid he) haft thou any Learning? (faid the Bifhop) no other but my Mother Tonguejrraid the Smith) anft thouanfwer Gainfayers > (continued the Bi(hop) (50 ADDENDA. Bifhop) doft thou not kno\v this Kingdom ot Irel^d \s fill'd with Priefts and Jcfuits ? The Smith replied, that if his Grace would examine him he would anfwer him according to his ability ^ where- upon the Biftiop tried him as to feveral Points in Divinity, in which the Smith gave him fatisfaaion to his admiration ^ the Bifoop asked him what PariQi he lived in > He told him the place (which I have for- got) and that the Minifter of the place was very Sickly, and feldom preached swell (faid the Biihop) I fee thou has good Natural Parts, I will Write to the Minifter to let thee have his Notes and thou lliall Preach them, for I fee thou haft a good Memory ^ accordingly the Bilhop wrote to the Minifter to let the Smith have feme ot his Notes to preach, which as foon as the Smith receive d,he got a (.own and mounted the Pulpit 3 the Biftiop fent one of his Chaplains to hear him 5 the Chaplain acquainted his Grace that he delivcied all by M.mory, with great Affeftion and Paths ^ the Bilhop thought with himfe'f that this Man may dofome good, fofentfor him, and not only Ordained hiiPjbut gave him a Living of 80 /. per Annum ^ in that Parifti there were about 50 Families, whereof 30 of them ere Pnpifts, and about 20 Proteflants , the Smith by his good Preaching and Living, in a Year or two made ftrange alterations, fo that in fo Ihort a time above 30 of the Families were Protefcants, and but 20 Popi(h. Thus it pleafes God many times to effed great Things by unlikely Inftruments, therefore we ought not to defpife the Day of Imall Things. We fee how this good BiOiop refpeded and preferred this Perfon, ( tho' a Poor Handicrafts-man ) for his good Natural Parts 5 and what a Spirit of Difcerning he had, that he would prove ufeful in the Church of God. His Love to the Souls of Men was (b great, that he contrived, both by Preaching and otherwife, to do good to the feveral Sorts of Chri- ftians, and particularly did defire Mr. BaxUr ( as Mr. Baxter tells us in his Preface to his Cal/ to the Unconverted ) ' to write 'a Dire&ory for the feveral Ranks of ProfelTed Chriftians, * which might diftinftly give each one their Portion, beginning with * the Unconverted, and then proceeding to the Babes in Chrift, and ' then to the Strong, and mixing fome Special Helps againft the feve- ' ral Sins that they are addidted to. Mr. Baxter excufcd himfelf upon account of his own Weaknefs^ but after the Billiops Death, he tells us ' his Words came often into his Mind, and the great Reverence he * bore to him, did incline him to think with fome Complacency of his ' Motion 5 and fo we know Mr. Baxter has publifh'd Books proper for the aforefaid Ranks of Chriftians. J.R, * Th2 The Heads of the Body of Divinity, Divided into two and fifty Heads. ^'(^FChriftJan Religion, and the Grounds thereof-^ God's Word con- ^ Pet:^i9,2r, V^ tainedinttje Scriptures. i Tim. 3.15, 2. Of God and his Attributes, Perfeaion, Wifdom, and Omnipotency, 1 Tim. r. ,7. 3. Of God's Goodnefs and Jujiice, andthe Perfons of the Trinity. Exod.34!^,*7. . 1 John 5.7. 4. Of God's Kingdom, and the Creation of all things. 1ChroQ.29.1r. •'■ ^ 12.Pfai.145. 5. Of the Creation of Man in particular, andthe Image of God accordin/Aas%\% to which he was made. . Gen. i. 25,27. 6. Of God's Providence, and continual Government ofhk Creatures. Pfal. 66. 7. & 103. ip. 7. Of the Good Angels that flood, and the Evil Anaels that forfook their ^''^'''''^' ^' * firfi Integrity. ^ J J '\^ Rev. i a. 7. 2. Of the Law of Nature, or the Covenant of Works made with Man at ^^^-3- 10. his Creation, and the Event thereof in the Fall of our firfi Parents. Ecdcf ' ' I' 9. Of Original and Actual Sin, w hereunto all Mankind by the Fall is he- ^om. $.12,14, comefubje&. 10. Of God's Curfe, and all the Penalties due unto Sin -^ whereunto M^;/ ^ Gal. 3. 10; become fubjeB as long as he continueth in his natural Rjiatc. ^^"^- ~^- '^^' 11. Ofthe Covenant of Grace, and the Mediator thereof, JefusChifl our M^t. 1.11,22. Lord ^ his two dijiin($ Natures in one Perfon, together vcuth his Con- ^B- ception and Nativity, ^^'* "^^ 4) 5- 12. Ofthe jlate of Humiliation and Exaltation of our Saviour, his Office ?h\l2. 7, s, ^. of Mediation, and Calling thereunto. Heb. 5.4, 5. "^^'^ Of his Priefily Office, and the two parts thereof. Satisfaction, and P^^m 2.^4. Intercejfion. "^^- ^^' 12. H 14. Of The Fleads cf the Treatife. Heb. ^.i. j^. Of the calVnrg of Men to p(7rtal{e of the Grace of Cfjr/fi, h-)trj oittivarl lilh^'ll'z^. ^'^^ mivard'^ ami of the Cafholick Church thus ad led out (ft Be World, iv/lh the Mer/ibcrs andProj^ertics t her oof. ^cd. 29. i> which do any way crofs that Love we owe to our Neighbour, Whereto for conclufion may he welded the ufe of the Law, 3I' Of Repentance. A^s 26. 20. 2Cor.7.io,ir, 32. Of the spiritual Warfare, and Chrijlian Armour, Jer. 31.18,19. Ephef. 6. 10, 33. Ofrefflanceofthe Temptations of the Devil, ll'el.^s. 8^/19, 34. Ofreffling the Temptations of the World, both in Profperity and Adv^r- ^^'- ^- '4- fity: and here of patient bearing of the Crofs. sZl?'^^' 3 5 . Of refiftin^^ the Temptations of the FlefJo. Gal. 5. 1 6. ~ -^ . ^ -^ J Ccl. 3.5, 5. 36. Of?tcw Obedience and good ] Vorks. and neceifity thereof. i-^vit. 1.74,75, •" -^ -^ Tir. 2. II, i2j 37. Of Prayer in general-^ and the Lord's Prayer in particular, with the Mlt'll^to 14. Preamble thereof. 3 3. Of the three firfl Petitions which concern God's Glory. Mat. 5, 9, 1 0. 39. OftUi hrce I at ter, ivhich concern our Necejfities. Vcr. 11,12,1?, 4c. Of the Conclufion of the Lord's Prayer 5 wherewith is to be handled the Mar. 6. 15, point ofPraifeanl Than!{sgiving. 41. OfFafing. M3t.6.i6, 17, 18. 42 . Of mutual Edifying one another, and Liberality towards the Poor, EpheC4.23,2o; 43. OfMinifers, and Miniftry of the Gofpel '^ and therein of preaching j^^^^^^^^^^, ■and hearing the J Vord. Ephe/. 4. u , 12,13. t H 2 44, Of The Heads of the Treatife. Rom. 4. II. 44-. Of the Appendants of theWord : Sacraments^ which are the Seals of Mar. 18. 15, iIq Promifes '^ and Ecclefaftical Cenfnres^ ivhich are the Seals of the '"'' '^' Jhreat}?w:^s of the Gofpel. Heb. 9.1, 9,1c. 45. Of the Miniftry of the Old Tefament^ before the coming of Chrifl, with I Cor. 10. I, ^/^^ Word^ Types ^ and Sacraments thereof. 2, 3> 4. » yr ' John 1. 17. 46. OftheMinifirjioftheNetvTeJiament, and comparing the Word and Heb.i 2.27,28. Sacraments thereof with the Old. Mat. 28. 19. 47. OfBaptifm. iPer. 3. 21. 1 Cor. II. 23, 48. Of the Lord's Supper. 24,25. 2 The(I.2.3,4. 49. O/^y^e <^iz^er/ E/?4^e/ ^/^^e Church in Prosperity and under Perfecution^ I tim4.i,2,3. Integrity and Corruption, and the rending thereof by Schifms and Herefies. Heb. 9. 27. ^o. Of Death, and the partieular Judgment following. a.Their.4,15, tfi. Ofthe general Judgment : And therein of the Judge Chriji Jefus hk 3 Cor!* 1 5. coming in Glory 5 and the Parties to be judged, both ^ick. and Dud, 5' 5 5*2. ' with the Refurre&ion of the one, and the Change of the other. Mat. 25.34,3 5, -^^ Qf thelafi Sentence and Execution thereof-^ of the Torments of the mbe^d. j)^„,d, and Joysofthe Bleffed. Thi I ll:e QonmUion ofthefe Pcwts togetUr, and de^endaJi: of them one itpon another. N Chriftlan Religion we are to confider the Ground thereof, contained in the Scripture. Parts, which treat of God's '^Nature, in his TEfTence, confidered abfolutely in it felf ; where, the Doftrine of Divine Attri- butes; which relpect either Perfeftion : In his (^Simplenefs ; whereby he Is exempted from compofition and divlfion. His^ <^Infinitenefs; whereby he is ex.S'^^^^' ^^ his Eternity. / empted from all meafure of ) „, , . . . /.r / L t- • ,1 J -n, . cP^3c«'by hislmmenfity. Life (whence he is called, The Living God) confidered in his All-fuffi- SAll-feeing Wifdom f °"''"°"^''^" ciency ) JCounfel. C Almighty Power. Holy Will ; wherein is feen his (Love unto his Creatures. fCoodnefs; and therein his <,, ^ « , , . V ^ Mercy or Grace ihewed them in j C their Mifery. ^ Word; called his Truth. ( Juftice, in his< C difpofing of all things rightly. S rendring to the Creatures according to C their Works. Petfon ; fubfifting in one and the fame undivided Eflence, ^^Kittgdom, in his c Eternal Decree : Which Men muft not cuiioufly pry into, but content themfelves J with what is made manifeft. ( Execution thereof, in the Works of , Invifible, 5 The higheft Heavens. Creation of \ 1 Angels, things < ^ Unreafonable Creatures. (Vifible, |Reafonable, Man: Confining of^ ^^^^J- Providence. c Common, unto all Creatures. • Prooer. re"^ " „ " ( Good. I Proper, refpefting the everlafting condition of the principal Creatures. ' Angels < I (Bad. Men, who are ordered in '"This Life by the tenor of a twofold Covenant ; r Nature or Works; Where we are to confider the Conditions (Primary ; the fall of our firft Parenrs. Sin:} (Nature; called Original Sia, Events J ^Secundary; the } C corruption of S Aftlons : In 9 Omiflion. ( aftual Cms oU Commiflion. .Death ; comprehending all the Curfes of the Law, whereunto che Nature of Man ftandeth fubjeft. A B ? Grace B ; LGrace, whetein we aire to confider the ftate of '^Chrift the Mediator, in his f IVifon J anji therein his f ( Union rvvheieofhis^^f "«P^'o'^- ^ Natures; and their ^ d Nativity. •^ ) (Uininaion. 'Twofold {\,te of j Humiliation. c x-xakation. ^Office, with his 3 Calling thereurifo. I Execution thtreof": Refpjfting j^ God th- Party offended: VVherein his PriejUy Office is , exercifed. The parrs whereof are Sarisfaftion ; giving contentment to God's Juflice by his S Obedience to the Law. ( Suffering tor our Sin. ' Intel ctffion; foliciting God's Mercy for thofe he ^ hath redeemed. l^Man the party offending, to whom he communicates the Grace ■< c by him purchafcd, by bis^ Kin^y"^'' | OfBce. i The red of Mankind, who are called by participation of his Grace; Where we ' are to confider, I. The Company thus called out of the World, the Catholick Church of Chrifl : Where fuch as obey this Calling in 5 Oucward profefllon alone, hold only external Communion with it. Here, C Devil ) ^Adver/Tty.^ (.Abounding in good Workj, efpeciajly towards of beating the Crofs> fGodin I' Prayer, the Rule whereof is contained in the Lord's Prayer, - Wherein are to be conlidered the J. Fieamble. ( I. Concerning God's Glory ; 2. Petitions < I 2. Touching our Neceflltles. 3 . The Conclullon, and there, of Thankfgiving. Farting. ' Edification, in refpeft of their Souls. Our Brfcthrens A?ms-giving, for thegood of their Bodies. 3. Means, whereby they are called : The outward Miniftfy of the Gofpel, where^ in. confider r. The Minifters. _ ^ 2. P.utsoftheMini(lry. 5 Word. i Seals annexed thereunto, n/rz. _ Sacraments foe confirming the Promifes to the Obedient, which ar©< either of • Initiation or admifHon into the Churcho Continual nourilhment. .Cenfures for ratitying of Threitnings towards the DifebedienS In - \ C Word, by Admonition. -^ f Sufpenfion. |Deed,by^?"^P^"'''°"' 2,; TU^~ C F I \, 3. The kinds thereof: Namely, the (^Old Miniftry before Chrift, called the Old Tcftament; wheie, of J, The Word of ihe Gofpel meie fparingly ; and daikly delivered. J. Types and Ceremonies. ( Initiation ; Circumcifion. 3. Sacraments < CNourifhrnent; Pafchal Lamb. LNew, from the coming of Chrift unto the cnc oi the World, called, The New Teftament ; wherein is to be confidered, the clearnefs and efficacy of the CWord. |s.cr«ne„« cf^ Jjr jLlJnf^lt Lord'. Suppc. ^4. Divers ftates of the Church. ^The World to come, by the Sentence of a twofold Judgment. 5 Particular, upon every Soul as foon as It departs from the Body. C General, upon all Men at once both in Soul and Body. Wherein is to be confidered the «• Judge ; Chrift coming with the Glory of hisFather. C Quick ; of whom there fhallbe a change. a. Parties to be judged < ^Dead; of whom there Ihall be a Re* furre£lion. J. Sentence and execution thereof; Where, of 5 The Torments of the Damned. iTheJoysoftheBleffed. A LARGE EXPLICATION Of the BODY of Chriftian Relision. I TIM. 4. I J. Meditate upon thefe things ; give thy felf wholly to thenty that thy profiting may appear to all. WH AT is that which all Men efpecially defire ^ Eternal Life and Happinefs. All Men defire how do Men look to obtain Happinefs ? ^"^"^f^ "^P' By Religion : Which is a thing lb proper to Man, that P'"' . , It doth diftinguilh him more from Beafts than very Rea- Jf}^\l %' r M r ^, ^0"' /Ji^^s made his form. For very Beafts have feme tain HapP^^^^ fparkles or refemblance of Reafon, but none of Religion. ncfs. h Religion fo generally to be found in all Men ? Yes : For the very Heathens condemned them to Death that denied all Re- ligion : And there is no People fo barbarous, but they will have fome form of Religion to acknowledge a God ^ as all India, Eaft and Weft, fheweth. May a Man be faved by any Religion ? No- but only by the true, as appeareth by John 17. 5. This is Life Eter-No Salvation nal to know thee, and, whom thou haft fent, Jefus Chrift: And he that but by rhc true knoweth not the Son, knoweth not the Father. ' Religion. Which are the chief jalfe Religions that are now in the World ? Heathenifm, Turcifm, Judaifm, and Papifm. u- k' d f ^u^l'I-r' ^'^c iV'"""' ^^^ ^-^^^^ dwerfity of Religions in the World ^ falfeRcligiom The Mifery of Man, when God leaveth him without his Word. An Ex- ample whereof may be feen in the Idolaters, i Kings 18. 28. 2 Kings I7. 25. and Rom. i. 22, 29. and fome making a Stick or a Straw, other Tome a Red Uorn lor their God, as the Lappians. Seeing then there are fo many Religions in the World, and every one looketh to obtain happinefs by hii own Religion : Of what Religion are I am a Chriftian. What is Chriftian Religion ? I It %i^z §>nm atiD ^ttijUante WhatChrifti- ^ Religion is< OfGatechi- fing, what it i Where to be ufed, and by whom. The necefliry ofic. I. 2. It is the acknowledgment of the only true God, and of Jefus Chrift whom he hath fent. How prove you that ? By that frying of our Saviour Chrift, Job. 17. 3. Thii is Life Eternal fwhich is the Reward of Chriftian Religion^ that they mayknoxa thee to he the only true God. and Jefus Chrift whom thou haft fent. Where he meaneth not a bare contemplative Knowledge, but a thankful acknowledging, vVhich comprehenderh all Chriftian Duties, confifting in Faith and Obedit^nce. For he that being void of the fear of God, (which is the beginning and chief point of Knowledge, Prov. i.y.) abideth not inGod, but finneth, hath not feenGod, nor known him, i John n,. 6. What do you call that Do^rine which ftoeweth the way unto cverlaft'mg Life and Happinefs ^ It is commonly termed Theology or Divinity : and the familiar declaration of the Principles thereof (for the ufe efpecially of the ignorant) is called Cj- techifing^ Heb. 5. -12, 19, 14. ^ 6. i, 2. WHjat is Catechifing ? A teaching by Voice and Repetition of the Grounds o£ Chriftian Religion, ■ Gal. 6.6. Ads 18. 2^, 25. I Cor. 14. 19. Where Jhould it be ufed., and by whom ? Both at home by the Matter of the Houfe, and in the Church likewife by th«. Minifter. Why at home ? Becaufe Houfes are the Nurferies of the Church. Shew fome Reqfons and Argu?nents to prove the necejfity of Catechifing andlnftruBing in Religion. Firft, God accounteth o^ Abraham for his care in this Duty, Gen. 18. 19. Secondly, He commandeth all Parents- to perform this Duty to their Chil^ dren, Deut. 6. 6, 7. Ephef 6. 4. Thirdly, All Children are made blind in the knowledge ofGod and of Reli- gion by Ada?n's> fall y and confequently they muft be enlightned and informed by teaching, if they will not die lb ; which Solomon : therefore commandeth, , Frov. 22. 6. and our Saviour Chrift biddeth Children be relpetledj Alar/: 10. 14, 15, 19- Fourthly, The Examples of the Godly for this Duty, in bringing their Children with themfclves to Holy Exercifes. So Hannlin 17. 3". he 11 may fervehim, and be ^ accepted of him :, f honour him, and be honoured" ?^-^ 4^ ^p. ^ by him. '^200^5! 9?' By what Means come we to the Knowledge of God? f i Sam. 2.30. By fuch Means as he hath revealed himfelf. For God dwelleth in the Light Means to know that no Man can come unto-^ whom no Man hath feen nor can fee, (i Tim. 6. God. 16.) except he (hew himfelf unto us. Not that he is hidden in the Darknefs, (for he dwelleth in the Light j but that the dulnefs of our Sight, and blindnels of our Hearts, cannot reach unto that Light, except he declare himfelf unto us : Like as the Sun is not fcen but by his own Light, fo God is not known but by fuch Means as he haih manifefted himfelf. B\! what Means hath God revealed himfelf ? By his Divine ^ Works, and by his Holy f Word. As the Prophet David ^y his Divine plentifully and diftinftly expreffeth in the Nineteenth Pfalm, The Heavens de- Works, and clcre the Glory of God. ^ and the firmament fi-)eiuth his Handy-Work; and fo Holy Word, continueth unto the Seventh Verfe, touching his Works : And from thence to!^^°^:^^' *^ the end of the Pfalm concerning his Word. The Law of the Lord is perfetf. ^J^^ 6^' 6%^ converting the Soul; the Teftimony of the Lord is fur e., making wife the fimple. What gather you of this? That all curious fearching to know of God, more than he hath fhewed of himfelf, is both vain and hurtful to the Searchers ^ efpecially feeing by his VVorks and Word he hath declared as much as is profitable for Men to know for his Glory and their Eternal Felicity. Therefore Mofes faith, Dettt. 29. 29. The fecret things belong unto the Lord our God ; but thofe things which are revealed^ belong unto us^ and to our Children for ever. What be the Divine Works whereby God hath fhewed himfelf ? The Creation and Prefervation of the World and all things therein. So the of the Divine Apoftle to the Romans faith ^ That which may be known of God^ is made manifefl Works of God, within them ; for God hath made it manifefl unto them : For the invifible things of Gcd.^ while they are underftood in his Works by the Creation of the World, are ieen^ even his Eternal Fower and Godhead^ Rom. i. 19, 20. Alfo Preaching amongft the Giofs Idolatrous L;/j?r/^/?j-, AQs 14. 17. he faith, That God hath net left himfelf without Teftimony, beftowing his Benefits, giving Rain and fruitful Seafons fro?n Heaven, filling our Hearts with Food and GlaJnef^. And Preaching among the Learned, and yet no lefs Superftitious ^//;r/7/a//j, he citeth and canonizeth the Tcitimony of the Poets, to ihew that God is not far from pUo, Cakn, every one of j^s : For in him we live, and move, and have our being, A£ls 17, ;?""/''' ''"^'^^ 27, 28. For whofoever have not been wilfully Blind among the Heaihen Po- ^'"' ' '^• etsand Philofophers which prof efTed Wifdom, have learned by Contemplation of the Creatures of the World, that God is the Maker and Preferver of the lame. What ufe is there of the Knowledge obtained by the Works of God ? There is a double ufe. The one, to make Men void of Excufe -, as the Apo- ^ J^Jjf "^^^ °^^ file teacheth, Rom. i. 20. ai>d fo it is fufficient unto Condemnation, The . hj5 ^orks. I 2 other, X^t ^um anD ^nDftance other, is to farther unto Salvation , and that by FeFr'"S ^"f mdu ing Men to reek GoA.if happily by groping they may findh,m,{^% he Apoftle fteweth,/!/?^ 17. 27.) whereby they are made more ape to acknowledge h,m when he , per- fefllv revealed in his Word. Or after they have l^nown God out of his W,>!d, bycomempla^^^^^ Wifdom.and Goodnefs, moft glon- ouny (hin^ni in his Worfc, to llir them up contmuaUy to reverence lus Ma- ?dly to hSnourand obcv him, to repole their truft and conhceuce in hm, idVo the Children of God do ufe this Knowledge of God gathered out or his Divine Works; as appearcth in many places ot the S;n.tures, and efpc- ciallyofthePialms; which arc appointed for the e-,« rcife of the whole Churdv PA/ 8. PM 19. nal. 95. ?Ial. 104- Pf"'-. '?f> ^f, ^ , , _, „ , Areict theWorks ofGodJnfficient to gtve knowledge oj the only True God, and the way unto Everlajii ng Happinefs? ^ , a ,■ Th-vnav leave nswitlioutexcule, and lo arc fuffic.ent unto condemnation; ^ l,i.t are ^.o able to make ns wiic unto Salvation. Bocaufe of things wluch are neccfliry unto Salvation, fome they teach l,ut impertectl^' others no; at all; as tte diilinaion of the Pcrfons in the Godhead, th= fall of Man from God, and tlie way to repair tlie lanie. , i. j^ cm,? 'Where then k thefaving Knowledge of God to be hadpefffly ? , In his Holy Word. ¥ov God, according to the riches of hfs Grace, hath ^^tlTheen abundant towards ,,s in all Wifdom and Vnderfiandtng, and hath opened &,^rt untot>s,heMyfieryof his Will, according to btsgoodpleajure ^htchhehatb Mrmfed inhtmfelf,aiiheA\>o&\eteadKth,Ephe/.i.-!,S,9. ^^thatcourfi did God hold in the delivery of bk Word unto Men « . T lu\ -^^infT /^ff^lp \A7nrldhe delivered his Word by Revelation, and "rs-we^ coLShrkrKe'J{i"lrf ^^^ Tradition, while the Lmber of his' true 3div«cd. Worfhippers were fmall : But after he chofe a great and populousNation m which he would be honoured and fevved, he caufed the fame to be committed rwrltingfor all Ages to the end of the Wor d. For about the fpace oi two tZfand five hundred years from the Creation the People of God had no writ en Word to direa them. Thence, tor the fpace of three thoufand one Tundred years, unto this prefeut time the Word of God was committed un- 0 them in writ ne: yetfo, that in lialftiiat time God sWdl was alfo revealed without witinslxtrordinarily, and the Holy Books indite done after another according to thi necelfity of the times ; but in this laft half, the who e Canon of tSptures being filly finiihed, we and all Men, unto the world's end, arelefttohave our tuU iuftrutUon from the fame, without expcft mg extraor- dinary Revelations, as in times pad. , „■ u r Were theU vdvelatims in times paft delivered all tn the fame manner i . ,• No For fas the Apoftle noteth, «f.>. I.I V/«/»" hfi untothe Fathers by the Prophets. Jl.. Tvers kinds are fct down in Ar««A. 12. 6. and . S^/». 28. 6. andmaybere- duced to thefe two general heads; Oracles andtijions. What call your Oracles ? », .. j,- j . f Bracks. Thofe Revelations that God as it were by his own Mouth delivered to his Servants : and that ordinarily by Urim and Thumnttm, or by Prophets extraor- dinarily called. , , ,r- /- 3 WhatdoyouunderftandbyViftonsf Yifiom. Thofe Rev-elations whereby God fignified his Will by certain Images and Reprefentations of things oftered unto Msn: as may be feen m the Vilions of Daniel, Ezekiel-, Jeremy, Kc. of €^iitiim iaelt0ion. How are the/e Vifions prefentediinto Men ^ Sometime to Men Waking^ fometime to Men Sleeping \ Ibnietime to tlic Mind^ fometime to the F^'es, To the imaginaiicn ot Men /leeping weic oftcred Divine Dreams: in expounding whereof wc read ihai Jo/cpb anl IW/V/ excelled. But now they, together with all other extraordinary Reve- lations, areceafed. TVhere then is the Word of God now certainly to he learned ? Only out of the Book ot God, contained in ihc Holy Scriptures^ which are the only certain Teflimonics unto the Church of the Word of God. jfohn 5. ^9. 2 Tim. 9. 15. lV})ymay not Men want the Scriptures now, a^ they did at the Jirfl from the Creation until the time of Mofes, for the J pace oj 2%\ -^ years ? F.rfl:, B'caufe then God immediately by his Voice and Prophets fentfrom *• him, taught the Church his Truth : which now are ceaf^d, Heh. I. i, 2. Secondly, Tradition might then be offufficient certainty by realon of the 2. long life of God's faithful witneffes. For Methufalcm lived with Ada?}i.^ ^ the rirft Man, 243 years, and continued unto the Flood. Se?n fivedatonce with Methufalem p8 years, and tiouriilied above 500 years after the Flood. ^«r lived 50 years with S'i?;;;, and died about 10 years before the defcent of Jfrael into Mgypt. So that from -d^^;;/'s death unto that time, three Men might by tradition preferve the purity of Religion. Bat after the coming of I/rael out of ^gypt^ Man's Age wasfo ihorned, that in the days of ./W^x, (thefirft Penman of the Scriptures) it was brought to 70 or 80 years ^ as ap- pears by ffal. 90. 10. Thirdly, God fawhis true Religion greatly forgotten in J^gypt^ (Jfrael ?• then falling into Idolatry, Ezek. 20. 8J and having brought I/rael his People from thence did not only reftore, but alfo increafed it ^ adding thereunto ma- ny more particulars concerning his Service ^ which were needful for Mens Me- mories to be written. Fourthly, God having gathered his Church to a more folemn Company ^ than before^ it was his pleafure then to begin the writingof his Will. And therefore firft with his own Finger he wrote the Ten Commandments in two Tables of Stone ^ and then commanded yll^/^i- 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 might 5- have a certain rule to know whether they embraced found D:)L^rine or no •, and' that none fhould be fo bold as to coin any new Religion to fervc him with, buf that which he had delivered in writing. What is Scripture then ? The Word of God written by Men infpired by the Holy Ghofr, for the per- whatScri- fea Building and Salvation of the Church: or. Holy Books written by the In- P"'^* '*• • fpiration of God to make us wife unto Salvation. 2 Tim. 3. 15, 16. 2P^/. i.- 21. John. 20. 91. Jfthe Scriptures be written by Men which are fubjeU unto Infirmities j How can it be accounted the Word of God? Becaufe it proceeded not from the Will or Mind of Man^ but Holy Men fet aPeM.2o,J apart by God for that Work, fpake and writ as they were moved by the Holy Ghoft. Therefore God alone is to be accounted the Author thereof, who infpired theH artsofthofe Holy Men, whomhechofe to be his Secretaries; who are lo be neld only the Jnftrumentcit Cayfes thereof When %^t ^m\ mn ^uDftaiice That the Scrip- tures are the thele "fiwieremy bro^iht ,h'e Word of God to the Jew, they fa,dit wa,' »ot he ImI the Lord, b.t be fyake a, B^ruc the Sot, oj Ner.ah />..- goaiy OA 10 * therefore ihat this Book wJmh you call the Bcok oj rons «^c^ °^t °^ \^j„j3 of Arguments the Holy Scriptures have as much and & mofe than an other VVritings. Wherefore as ,t were^^extrearn Impudency to denv the Works of Homer. Plato, firgi/, IMy, l-i^), y^"-^", ana .ucft like which' he Confent of all Ages have received and ddiverea unto us ; which lke,whicntnev^ome 5 all oth-;r Circumltances agreeable, fr^conirrmelr ' t Work";':""^ lame Authors whoCe they are teiHhed to be So it were more than Brutilh Madneft to doubt of the certain Truth and Au- De . 30 It were im j j , ^,^- but much more than any other • w'tLf ior A ifort aretttified and confirmed to be the Sacred Word of thelve 1 vingGod. Not only teftified (llayj by the un.forrr, Witnefs of Men in a Ages, but alfo confirmed by fuchRealons taken out ot the Wn- 01 [vicn in J" "B= ^ (iifRcienflv argue the Spirit of God to be the Author of fh^m " fTw n;^.y 1-rou/ of the TeftiLnies themlelves, (as Da.td d d PA/ 119 1 5 O that God hath eftablilhed them f^^ ever LctmeLrJbmeoJ thofe Re.fo.ts t»htch prove that God ts the At.thor Firft'4-he%mtGod(i'n''e'irand Holinefs, wherewith the Writers of the RMfons eo ririt, ' t^. " ""^ , • , ; -r- :„ ^s and far furpafled all Men of other prove God to Scriptures (hmed as Lamps m tiieir 1 itn«, "'"i " ■,/,u^^ . ^^a ho* unlike be the Author Religions • Which Iheweth the Work of God s Spin in them ; and ho* unliKe of the Holy ^ jfrhat fuc^ Men fhould obtrude into the Church their own Inventions m- SL '^tecSfSmplicity, In-StUyandSincer^^^^^^^^^^ inMa^ ters that concern themfelves, and thofe that belong unto them . Doing nothing Tp^'/Sw T»,,. r-^i.) neither fparing their Friends nor themfelves S0J1X for Example, in his Writings, fpareth not to reoort he Reproach of Ws own Trfbe, Gen. 34- ?o- and 49- 5, 7- ""^ 'he Incel ot his Parenrs, of which he himfelf was dnceived. E.od. 6 20. nor the Idobtry of his Bro- tTlarol Exod X2. nor the wicked Murmuring of his Sifter ylW, W 2 I. nor- his own declining of his Vocation by God to deliver the CW dren of Ifrael out of JEgypt, Exod. 4. ,3, >4- nor his Murmuring ^■ .ganftGod a^nd Impatiency, iV«»i. u. ..i, .2, '3, t4- nor his want of faith afc fo many wonderftl Confirmations A //«A. .20, 15. and 27. 14. iw' r. Vt Aid though he were in higheft Authority, and had a Pro- m fe of Ic People to believe whatfoever he laid (E.od. . 9 «• and 20. ,9. ^rd 24 T) he atflgneth no place for his own Sons to afpire,- either to the Kingdom or to the High Priefthood ; but leaveth them in the mean degree of common i-evites AH which things declare mo(^ manifeftly, that he was voui SaU Earthly and Carnal Affeaions in his Writings as was meet for the Penman and Sc?ibe of God. Whereunto alfo may be added that he writeth fj"^(yf AW, 15 5 thn he VI3S the ttieekeft of a// the Men that ur-erf : '^l^'f.wl-/.. £- * VVhich no wife Min would in fuch fort^port of himfelf, if hs were left to his own Direthon. Thirdly, of Cl);ttatan saelistom Thirdly, The Quality and Condition ot the Fenmen of thefe Holy Writings : fome ot whom were never trained up in the School of Man, and yet in their Writings Ihew that depth of VVildom, that the molt Learned Philofophers come not nigh unto ; fome alfo were before profefled Enemies to that Truth, where- of alterwards they were Writers, ^w^j- was no Prophet, but an Herdfman, and a gatherer of Wild Figs, Amos 7. 14. iMatihcw a Publican, employed only in the gathering of Toll, Mat. 9. 9. ?€te/\ J.uncs^ and John Fiiher- men, whole liberty of Speech, when the Chief Priells and Elders of Jeruja- km beheld, and underilood that they were unlettered and ignorant Men, it is recorded, AUs 4 1 ^ that they 7niuveUeA^ and took kr:ovolcdgc of them^ that they had been w/ih Jefus, Paul from a bloody Perftcutof converted to be a Preacher and Writer of the Gofpel, (hewed by that fudden Alteration, that he was moved by a Command from Heaven todetend that Doctrine which before he fo earnellly Impugned. Fourthly, The Matter of the Holy Scripture being altogether of Heavenly 2. Matter»_. DoSlrine, and favouring nothing of an Earthly or Worldly AtFeftion, but every where Renouncing and Condemning the fame, declareth the God of Heaven to be the only Infpirer of it. Fitthly, The Do^lrine of the Scripture is fuch as could never breed in the Brains of Man ^ Three Ferfons in one God., God to become Man-., the Refur- \' retlion^ and fuch like, Man's Wit could never hatch : Or if it had conceived them, could never hope that any Man could believe them. Sixthly, The fweet Concord between thefe Writings, and the perfeQ Cohe- rence of all things contained in them-, notwithftanding the Diverfity of Per- fons by whom, Places where. Times when, and Matter, whereot they have written. For there isamoflHoly and Heavenly Confcnt and Agreement of all - Parts thereof together, though written in fo fundry Ages, by lo fundry Men, in lb diftant Places. One ot them doth not gainfay another, as Mens VVritings do : and our Saviour Chrift confirmerh them all. Luke 24. 44. Seventhly, A Continuance of wonderful Prophecies, foretelling Things to come fo long Lefore, marked with their Circumltances-, nor doubtful, like the Oracles of the Heathen, or Merlins, Prophecies, but fuch as exprefTed the Things and Pcrfons by their Names : Which had all, juft in their Times •. their certain Performance. And. therefore unto what "may we attribute them, but to the Infpiration of God ? V'tde Calvin s Jnjht. lib. i. c, 8. Thus was the Mefiias promifed to Adam 4CC0 Years before he was Born, Gen. 3.15. zw(i xo Abraham 19 17 Year^ before the accompliihm.tfit. Gen. 12. 7,. The; deliverance of the Ifruclites from -if-gypt^ to the fame Abraha^n 4C0'Years be- fore, Gen. 15". 13, 14. The Prophecies of Jacob.^ Gen. 49. concerning the twelve Tribes, were rot fulfilled till after the Death 0^ Mojfes ; and that of the continuance of the Tribe and Kingdom of J udah held until the coming .pfChrift. In the fir ft Book of Kings., Chap. n. 2, 3. there is delivered a. Prophecy concerning Jojias by Name, 3^1 Years •, "nd in Efay ^$. i. con- cernmg Cyrus, 100 Years before either of them wt^e Born. Daniel's Prophe- cies, and that efpecially of the. 70 Weeks, in the Ninth Chap, are wonder- ful. So likewife are thofe of the Rejedf ion of :.ie Jews, the Calling of the Gentiks, the Kingdom of Antichrift,* £?"<:. which now we lee fulfilled. ' Eighthly, The great Majeiiry., full of Heavenly Wifdom and Authority,- 3'P«foTra^ Juch as IS meet to proceed from rhe Glory of God, ihining in all the Holy ben- -vy^^ing, ptures : Yea, oftentimes under great fimplicity of Words, and plainnefs and eafmeis of Stile j which neverthdels more affefteth the Hearts of the Hearers, ^ than .. XDe dnm ano ^nDdance than all the painted eloquf ice and lotty llileof Rtietot iciaiii, . la Orators, and argueth the Holy Gholt to oe the Author of them, i Cor. 1.17.21,24. and 2. i j. Ninthly, In fpeal^ing ot Matters of the higheit iiature, they go not; about to perivvade Men by Reaions, as Philofophers and Orator^ ; but abfolutely r require credit to be givciuo them, becaufe the Lord hath fp^ken it. They proinife Eternal Joy to the Obedient, and threaten Eternal Woe to the Difo- bedient : they prefcribe Laws for the Thought?, to which no Man can pieice: they require Sacrifice, but they prefer Obedience-, they enjoyn failing, but it isalfofrom fin^ they command Circumcihon, but 'lis ofthe Heart •, they for- bid Lufting, Coveting, ^c, which is not to be found in any Laws but in his that fearchcth the Heart. 4. End. Tenthly, The end and fcope of the Scriptures, is for the Advancement of God's Glory, and the Salvation of Ma .'s Soul. For they intreat either of the noble AQs of God and ofC'Tift, or the Silvation of Mankind. And therefore by comparing this with the former Reafon, we may frame this Argument : If the Author of the Scriptures were not God, it muft be fome Creature^ If he were a Creature, he was either Good or Bad ^ If a Bad Creature, why forbids he evil To rigoroully, and commands good fo e^prefly, and makes his mark to aim at nothnig but God's Glory and our good ? If he were a Good Creature, wiiy doth he challenge to himfelf that which is proper to God only. As to make Laws for the Heart, to punifli and reward eternally, ^c. If it were no Creature, Good nor Bad, it mull needs be God. 5. Effefls. Eleventhly, The admirable Power and Force that is in them to convert and V alter Mens Minds, and to incline their Hearts from Vice to V^ertue, (P/2//. 19. 7, 8. Vfal. 119. III. Ueb.^. 12. A^s 13. 12.) tliough they be quite contrary to Mens Arie^tions. Twclfthly, The Scriptures, as experience fheweth, have the Power of God in them, to humble a Man when they are preached, and to call him down to Hell, and afterward to reftore and raife him up again, Heh. 4. 1 2. I Cor, 14. 25:. i, Adjunfts. Thirteenthly, The Writers of the Holy Scriptures are the moft ancient of all others. Mofes is ancicnter than the Gods of the Heathen, who lived not long before the Wars of Troy^ about the time of the Judges : and the Youngeft Prophets of the Old Teftament match the Ancienteft Philofophers and Hiftorians of the Heathen. Fourteenthly, The deadly hatred that the Devil and all wicked Men carry a- gainft the Scriptures,to caft them away and deftroy them,and the little love that moft Men do bear unto them, prove them to be of God. For if they were ofFlelhand Blood, then Flefhand Blood would love them, read them, pradice them^ and every way regard them more than it doth. For the World loveth his own, as our Saviour Chrift faith, John \%. 19. but we (being but carnal and earthly) favour not the things that be of God, as the Apoftle P^/^/ faith, I 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 defire unto them, 1 Vet. 2. 2. Fifteenthly, The marvellous prefervation of the Scriptures. • Though none in time be fo ancient, nor none fo much oppugned ^ yet God hath ftill by his Providence prcfcrved them, and every part of them. 7. Theeonfo- ^/;^-^ ^^^ jj^^ ;^^ //^/^ Scriptures have the confonant tejiimony oj Men of Sf Meo bf °1IJ| ^^ times fince they were written^ that they are the moft Holy Word of God. of CD^ittian JaeUflion^ Firft, Jojhua the Servant of Mofcs^^ the firft Scribe of God, (to whom God fpake in the prefence and hearing of Six Hundred Thoufjnd Men, befides Wo- men and Children^ who was an Eye Witnefs of many Wonders by which the Miniftry of yW^j was confirmed, teftifieth his Writings to be the undoubted Word of God. The fame do the Prophets which continued the Hiftory of the Church in the time of the Judges, both of Mofes and jcPnia. Lil^ewife all the Prophets who fucceflively recorded the Holy Story and Prophecy by Divine Revelation, from 5^//?/^^/ unto the Captivity ^ and from the Captivity to the Building again of the Temple and of the City, and fometimes after j receiving the fame Books of Heavenly DoQrine from the former Age, delivered them to their Pofterity : And Malachy, the laft of the Prophets, clo- leth up the Old Teftament with a Charge and Exhortation from the Lord, to remember the Law of Mofes delivered in Uoreh^ and to ufe the fame as a School-Mafter to dire£l them unto Chrift, until he came in Perfon himfelf, M.al 4. 4. Finally, From that time the Church of the Jews, until the coming of Chrift in the Flefh, embraced all the former Writings of the Prophets as the Book of God. Chrift himfelf appealeth unto them as a fufficient Teftimony of him, John $. 39. The Apoftles and Evangelifts prove tlie Writings of the New Teflament by them : And the Catholick Church of Chrift, from the Apoftles Time unto this Day, hath acknowledged all the faid Writings, both of the Old and New Teftament, to the undoubted Word of God. Thus have we the Teftimony both of the Old Church of the Jews, God's pe- culiar People and Firft-born, to whom the Oracles of God were committed, (A&s 7. 38. Ho/. 8. 12. Rom. 3. 2. and 9. 4.) and the New of Chriftians : To- gether with the general account which all the Godly at all times have made of the Scriptures, when they have crofled their Natures and Courfes, as accoun- ting it in their Souls to be of God ; and the fpecial Teftimony of Martyrs, who have fealed the certainty of the fame, by fliedding their Blood for them. Here- unto alfo may be added the Teftimony of thofe which are out of the Church; Heathens, out of whom many ancient Teftimonies are cited to this purpole by Jcfephus contra Appion. Turks, Jews, fwho to thi> Day acknowledge all the Books of the Old Teftament) and Hereticks, who labour to Ihroud them- fdves under them, ^c. Are there not fo/ne Divine Tefli?mnies rjjhich nny likcvoije he aided to theje? Yes. Firft, The known Miracles (which the Devil was never able to do) ^■. ^'^1"^^ Te- that did lb often follow the Writers and Teachers of the Scriptures. Second- '"'°"'^''- ly, The manifold Punifhments and DeftruQion of thofe that have reviled and perfecuted the fame. Are theje Motives of the nif elves fufficient to workfaving Yaith^ and per- fwade us fully to rejl in Gods Word ? No. Befides all thefe, it "is required, that we have the Spirit of God, a-^. well The Tcfiimc- to open our Eyes to lee the Lighr, as to leal up fully unto our Hearts that Truth ny cf the Spi- which wc fee withourEyes. For the fame Holy Spirirthat infpired the Scriptures, [!"^^,^'" J'"^ inclineth the Hearts of God's Children to believe what is revealed in rhem, and ^^^^ inwardly affureth them, above all Ivealbns and Arguments, that iheie are the ,'c r. 2. 10. Scriptures of God. Therefore the Lord by the frophet /A^//^/-', promifeth tonnd J4. 3?. join his Spirit with his Word, and that it ihall remain with his Children for Epl-c^^- '• ^5- ever, Efa. 59. 21. The fim.e promileth our Saviour Chrift unto his Difciples oncerning the Comforter, which hi would fend to lead them into all Truth. ■k K to %}^t ^mx anu ^uDftance to teach them all things, and to put them in mind of all things which he had faid unto them, Joh/7 14. 26 and 1 5. 26. and 16. 25. The Lord, by the Prophet Jere/niah^ alfo promifeth to give his Law into their Minds, and to write it in the Hearts of his People, Jer. 3 1. ? ^ And Sc. John faith to the Faithful, that by the anointing of the Holy Spirit which is on them, they know all things, J John 2. 20. This Tcftimony of God's Spirit in the Hearts of his Faithful, as it is proper to the Word of God, fo is it greater than any Humane Perfwafions grounded upon Reafon or VVitneffes of Men ; unto which it is unmeet that the Word of God fhould be fubjed, as Papiftshold, when they teach that the Scriptures re- ceive their Authority from the Church. For by thus hanging the Credit and Authority of the Scriptures on the Churches Sentence, they make the Churches Word ol greater Credit than the Word of God. Whereas the Scriptures of God cannot be judged or fcnrenced by any : And God only is a worthy VVitnefs of himfelf, in his Word, and by his Spirit^ which_ give mutual Teitimony one of the other, and work that affurance of Faith in his Children, that no Humane Demonftrations can make, nor any Perfwafions or Infbrcements of the V Vorld can remove. that the Aa- Shew Jome farther ^eafons^ that the Authority of the Scriptures doth thority of the ^Qt depend upon the Church, ?oTno? de- ^^^ft' ^"^ h6:\Q^Q the Scripture, is a Work of Faith ; but the Church can- pend on the "0^ infufe Faith. ehirch. Secondly, Any Authority that the Church hath, it muft prove it by the Scripture; therefore the Scripture dependeth not upon the church. Thirdly, If an Infidel ihould ask the Church, How they are lure that Chrift Died for them •? if they Ihould anfwer, Becaufe themfelves fay fo, it would be ridiculous, ^c. what are the What Books are the Holy Scriptures ; and by whom were they Written ? Books of Holy ^11% The Books of the Old Teflament, in number Nine and Thirty, (which 5,riptures. ^^^ ^^^^^ according to the number of their Letters, brought to Two and Twenty) wricten by Mo[es and the Piophecs, who delivered the fame to the Church of the Jews, Rom. ?. 2. Secondly, The Books of the New Teftament, in number Seven and Twenty; written by the ApolHes and Evangelilis, who delivered them to the Church of the Gentiles, Rom,' \, 16. Rev. 1. ii. ^ 111 what Lan- What Language were the Books oj the OldTefament written in ? gaage the oid Jn Flebfew ; which was the firlt Tongue of the World, and the moft orderlv wafwrhcen Speech; in comparifbn of which all other Languages may be condemned of barbarous confufion : But chofen fpecially, becaufe it was the Language at that time bcft known unto the Church (teaching, that all of them fhould under- fland the Scriptures/) Only foms few Portions by the later Prophets were lefl: written in the Chaldean Tongue, (underflood by God's People after their carrying away into Babylon : ) namely, the i ith verje of the lOth Chapter of 'Jeremy ; fix Chapters in Daniel (from the /\th verfe of the 2d Chapter^ to the end of the -jth Chapter) and three in Ezra^ (x\\q fourth, fifth, and fixrh.) Tint c'-ieScrip- Had the Hebrew Text Vowels cr Points from the beginning^ as now it tures "of the halh ? oidTcOament Our Sav out filth, Mat. 5. 18. that not one Jot or Trick of the Law fhall \vere fird perijh. \ Vhei.bv 'c iliould appear, that the Law and the Prophets (for of both he Vowels and ^P^'-i^^^th immediately before, had Vowels and Pricks. God alfo by Mofes com- Piicks. iLanded the Law to be written upon two great Stones at the entrance of the of Cljiiftian aseligiott. 1 1 People into the Land ot Promile, that all Strangers might read arid know what Religion ihe Children oi Ifrdel profefled : Ard he Commanded that it Ihould be written well, and plainly, or clearly, Dent. 27. 8. which could not be performed, except it were written with the V'ovveling Points. W hereunto alfo belong all thole places of Scriprure, which telHfie of the clearnefs and certainty of the Scriprure, which could not ar all be, it' it Licked Vovvtls. What are the Books of the 0!J Tcjl ardent ? The Books of Mofcs (otherwife called the Law) and ih^ Prophets. For lb are they oftentimes divided in the New Teftamenr ; as Mat. 7. 17. and 7. 12. and 22. 40. Luke i5. 29. and 24. 27. John i. 4.5. Acts 13. 17. and 24. 14. and 26. 22. and 28. 23. Where it is to be underltood. that the Law is taken for the whole Dodrine of God delivered by Alofes^ which containeth not only the Law, but alfo Promifes of Mercy in Chrift, as he himfelf tellifieth, John 5. 46. If ye did believe Mofes, you ixould aljo believe fne ; for Moles wrote of me. And whereas our Saviour Chrift, Luke 24. 44. unto the L^wandthe Prophets addeth the Fjalms^ which are a part of the Prophets, it is becaufe they were moft familiar to the Godly, and generally known of the People by the daily Exercife of them, the former Divilion notwithflanding being perfe£l. Which are the Books of Mofes ? Five in number ^ which are called Genefis^ Exodus^ Leviticus^ Numbers^ The Books of Deuteronomy. ^^f^^- Hozo are the Books of the Prophets difWnguifhed ^ Into Hijiorical and DoUrinol ; the former whereof contain the Explication The Books o£ of the Law by Pra£fice principally, the latter by Doftrine chiefly. ^ne Prophetj, How many Uiflorical Books be there f* Twelve in number, viz. the Book of /^/Zv/^, the Book of ///^^rj-, the Book The Hlftorical of R////;, the two Books 0^ SamueK the two Books of Kings., the two Books of ^°°'^" Chronicles J the Book oiEsra., the Book of A^ehemi ah , and the Book oj'EJiher. HozQ are the Dc Urinal Books diftinguifoed ^ Into Poetical and Profaical. Which dillinQion is thought of many to be ob The Doftrinal ferved by our Saviour Chrift, Luke 24. 44. where he under the mmtofPjalms Books, comprehendeth all thofe Books that are written in the Holy Poetical Stile. Which are the Poetical Books ? Such as are written in Meeter or Poefie ; containing principally Sage and The Poetical Holy Sentences, (whence alfo they may be called Sentential) and they are five Books. in number, viz. the Book of Job, the fjalms •, and Solomons three Books, the Yroverbs., Ecclefiafles., and the Canticles. Which are the Profaical Books f* Such as are for the moft part written in Profe, and foretel things to come, The Profaical Cwhence alfo more fpecially they are termed Prophetical or Vaticinal) Of Book?, which kind are fixteen Writers in number -, four whereof are called the Greater Prophets, viz. Ifaiah.^ Jeremiah^ (to whofe Prophecy is annexed his Book of Lamentations^ though written in Meeter) Ezekiel2iW<\ Daniel-^ and twelve are called Smaller Prophets, viz. Hofea, Joel., Amos., Obadiah^ Jonahs Micak Na- hum.^ Habakkuk^ Zephaniah^ Haggai, Zechary., Malachy. Which twelve of old were reckoned for one Book •, and therefore A(ls 7. 42. Stephen citing a place out of Amos $. 25. ufeth this form; As it. is written in the Book of the Prophets. Be there no other Canonical Books of the Scripture of the Old Tefiament The Apocr^'. befides theje that you have named ^ phal Books. K 2 Noi %^t ^nm ano ^nDftance No j for thofe other Books which PapiUs would obtrude unto us for Cano- nical, are Apocryphal, that is to fay, fuch as are to lye hid, when there is proof to be made of Religion. How prove you that thofe Apocryphal Books are no part of the Canonical Scriptures ^ 1. Firft, They are not written firft in Hebrew, the Language of the Church be- fore Chriit, which all the Books of the Old Teftamenc are originally written in. 2. Secondly, They were never received into the Canon of Scripture by the Church of the Jews before Chrift, (to whom alone in thofe times the Oracles of God were committed. Rom. 3. 2.) nor read and expounded in their Syna- gogues. S^tjofephus contra Appion. lib. i. ^Eufebius lib. 3. 10. 2, Thirdly, The Jews were fo careful to keep Scriptures intire, as they kept y the number of the Verfes and Letters :, within which is none of the Apocrypha. 4. ' Fourthly, The Scripture of the Old Teftament was written by Prophets, (Luke 24. 27. 2 ?et. 1. 19.) ^VitMdachy was the lafl Prophet , after whom all the Apocrypha was written. 5. Fifthly, They are not authorized by Chrift and his Apoflles, who do give teftimony unto the Scriptures. 6. Sixthly, By the molt Ancient Fathers and Councils of the Primitive Churches after the Apoflles, both Greek and Latin, they have not been admit- ted for trial of Truth, though they have been read for inflruQion of Manners. As may appear by Eufeb. lib. 6. cap. 18. f out of Origen) the Council of Laodicea^ Can. 5:9. (which is alfo confirmed by the fixth General Council of Conftantinople^ Can. 2.) and many other Teftimonies of the Ancient Fathers. Seventhly, There is no fuch conftant Truth in them, as in the Cinonical ^ ' Y Scriptures. For every Book of them hath Falfhoods in Do£lrine or Hiftory. Shewfome of thofe Errors in the particular Books. The Errors of In the Book of Tobit^ the Angel maketh a lie, faying, That he is Azariah the Apocry- the Son oi Ananias ^ Tob. 5. 12. which is far from the Spirit of God, and the phal Books. Nature of Good Angels that cannot Sin. There is alfo the Unchafte Devil Afmo- det^ \ thefeven Angels which prefent the Prayers of the Saints, Tob. 12. 15. and the Magical Toys of the Fifh's Heart, Liver, and Gall, for driving away of Devils, and reftoringof Sight ^ not favouring of the Spirit of God. 7//(///ib in her Prayer commendeth the Fad of Simeon^ Gen. 34. which the HolyGhofl condemneth, Gen. 49. 5. and prayeth God toprofper her feigned Tales and Lies, Jud. 9. 13. Baruc {dXth^ He wrote this Book in Babylon., Chap, i.v.i. whereas it appear- tXk\)o^ Jeremiah \ri^. 6. that he was with Jeremiah at Jerufalem. and went not from him. Likcwjfe he writeth for Offerings and Velfels, after the Temple was burned. And in the 6th Chapter^ v. 3. Jeremiah writeth., that the conti- nuance of the Jews in Ba^)'^/? Ihall be tor feven Generations, whereas the Cano- nical Jeremiah prophecieth but of 70 years, Cap. 29. 10. For ten years cannot make a Generation, neither is it ever fo taken in the Cinonical Scrip- tures. The Story of S^^-7j maketh Daniel 2i Young Child in the days of ^/?y^^^^, and to become famous among the People by the Judgment of 5///a/7/?«, Whereas ■ P^;7/V/ himfelf writeth otherwife of his carriage into Babylon in the days of Jehoiakitn ViX\ ment, that it is athrmed by divers Ancient Writers, that it was made by Phi/o the Jew, which lived finceChrift, as St. Jerom vvitneilcth in his Preface to the Proverbs. Ho vvfoe vcr the Author would fain leem tobe Solomon^ {chap. 9. 8.) Se? his cruel Sentence againft Baftards in the end of the third Chapter. Jef/^ the Son of Sirach fliewcth the frailty of'Man in divers places o^ Ec- clefiaflkus -^ and namely, chap. 46. 20. where he ackrowlcdgcth that 5tfw//r/ indeed, and not a wicked Spirit in the fhape of Samuel., was raifcd by the Witch oiEndor^ 1 Sa?s. 28. Alfo chap. 48. 10. he underftandeth the Prophecy of Ma/dchy^ of the Perfonal coming oi Elias^ which our Savicur Chrift doth manifeftly refer unto 7^?/;/? the Baptift, y)W. 11. 14.. The ^4 Xt)e ^tttn atiD ^ttbftance The Third Book of Efdras is full of impudent Lies and Fables, convinced by the Book of Ezi-a^ Nehemiahy Haggni. and Efiher. For Exainple ; Ezra faith. That all the VefTels of Gold and Silver which Cyrus delivered Shefhbaz- zar^ were by SheJJ:>bazzar carried fV'^m Babyhm to Jenijulcm. Ezra i. ii. This Efdroi faith, they were only numbred by Cyrus^ not len-r, but afterwards Darius delivered them to Zerubbabel^ and by hiiii they were brought to Jcru- falem^ i Efdras 4. 44, 5:5. The Fourth Book of Efdras is now reje£led of the Papifts them Pelves, as it wzsofHierom •, containing alfo many Falfities, Dreams and Fables, Chap. 6. 49, 50. and 13. 4^, 44, ^c. and 14. 2f, 22, &"€. Of the Books Thus much jor the Books of the Old T'elhment. In xvhat Language were of the New the Books of the New Teftament zo> itien ? Teftament. jj^ Greek, becaufe it was the moft common Language, bell known then to Jews and Gentiles ; teaching, that all Kingdoms (hould have the Scriptures in a Language which chey underftand. Uow are the Books of the New Jejiatnent diflinguifhed ? They are of Things<| revealed. Hiltorical : Five in num- ber, contain ing the Hi- ftory of Chrift-, the I 4 Gofpels; according to His Apoftles Matthew Mark Luke John, viz. the Ms. ''Before the writing of< them: Which are either r?aul to the j Doarinal I 21 Epiftles^* James Yeter\\ ''Romans Corinthlans\ Galatjans Ephefians ?hilippians . Coloffians TheJfaloni'ansS ^ Timothy^ Titus Philemon Hebrews. 2 John i 2 ^Jude. After the Vyriting of them •, as the Apocalipfe^ or Revelation of St. John^ which is the Prophetical Book of the New = Teftament. If // agreed that all thefe Books., and they alone^ arc the Holy Scriptures of the New Teftament ? Yes : Howfoever in Ancient Time they have not been all received with like confent. Yet they have the Teftimony of all Ages ; and there is nothing in any of them repugnant to the reft of the Canonical Scriptures, Were of CD^tftian HeUfiiott. 15 Were /here never any Books of Canonical Scripture loft ? No, Heaven and Earth liiall periPn, before one Jot or Titrle of them (hall per if h. What fay you to the Books of Gad and Nathan, (2 Chron. 9. 29.) oj Ahi- jah and Iddo, (2 Chron. 9. 29.) and PauPx Epijile to the haodiceans . . Col. 4. 16. Thefe Books often mentioned in the Old Teftament, were not Canonical Scripture, but Civil Chronicles, wherein the Matters of the Cmmon- Wealth were more largely written ; as the Chronicles of the Medcs and ?erjidr7s^ Eflher 10. 2 And the Epiltle mentioned Col. 4. was rather of the L.wi/Wa/?j- Jv to Paul., than of P.7.v/ro the haodiceans. What are the Properties oj the Holy Scriptures ^ Firft, They are perfedly Holy in themfelves. and by themfelves : whereas The Properties all other Writings are prophane, further than they draw Ibme Holinefs tiom of the Holy them : which is never fuch but that their Holinefs is imperfe£l. Scriptures, Secondly, The Authoricy of thefe Holy Writings, infpired of God, is high-^y^^U°'y;^ eft in the Church, as the Authority of God ; whereunto no Learning or Decrees in Authorhy,^ of Angels or Men, under what name or colour foever it be commended, may be accounted equal, (Gal, i. 8, 9. 2 Thef. 2. 2.) neither can they be judged or fentenced by any. Thirdly, TheBooksof Holy Scripture are fo fufficient for the knowledge of 5- Sufficient iia. Chriftian Religion, that they do moft plentifully contain all Oo£):rine neceflTa- ^^^"^^^'^"' ry to Salvation. They being perfeQly profitable to inftru8: to Salvation in themfelves ; and all other imperfe£lly profitable thereunto, further than they draw from them. Whence it followeth that we need no unwritten Ve- rities, no Traditions or Inventions of Men, no Canons of Councils, no Sen- tences of Fathers, much lefs Decrees of Popes, for to fupply any fuppofed defe£l of the Written Word, or for to give us a moreperfed diredion in the Worlliipof God, and the Way of Life, than is already ex prefTed in the Ca- nonical Scriptures, Mat. 2?. 8. John 5. ^9. Mat. 15. 9. Finally, Thefe Holy Scripturesare the Rule, the Line, the Square, and Light, whereby to examine, and try all Judgments and Sayings of Men and Angels, John 12.48. G^;/. i. 9. All Traditions, Revelations, Decrees of Councils, Opinions of Dodors, XSc. are to be embraced fo far forth as they may be proved out of the Divine Scrip- tures, and not otherwife. So that from them only all Do£lrine concerning our Salvation muft be drawn and derived : That only is to be taken for Truth, in Matters appertaining to Chriftian Religion, which is agreeable unto them ; and whaiibever diiagreeth from them is to be. refufed. How do you prove that the Scripture is fuch a Rule? Thar the Scrip- Since God hath appointed the Holy Scriptures, which bear witnefs of Chriil, ^""^^ ^"^^ ^. {fohn 5. 39.) to be written for our Learning : (Kom. 15.4.^ He will have no f^r Djarine,' other Do61rine pertaining to Eternal Life to be received, but that which is Lii"e, and Sji' confonanr unto them, and hath the ground thereof in them. Therefore unto vacion. them only is the Church direi'rted for the faving Knowledge of God, Efa. 8. 20. \Mke 16. 2P5 ^ I. Infomuch that all Prophecies, Revelations, and Miracles, are to be judged by their confent with the Law of God written by Mojes-^ to which nothing is to be added, nor any thing to be taken away fi:om ir, (D^///. i 2. 32. and 13. I, 2.) Yea, Chrift himlelf appealeth to the trial of thole things which Mofes did write of him, {John %. 46.J being none other in any refpeft, bur eve'n the fame whom Mofes in the Law and the Prophets f which were the In- terpreters and Commentators upon the Law written by Mqfss) did write of, (Jobn. (John 1. 45.) And his Apoftles preaching the Gofpel among all NotionSj taught nothing befide that which Mo/es and the Prophets had fpoken to he fulhlled in Cnrift, as Pa/^/ tell i fie th, A^s 26. 22. feeing as he taught, all the reft of the Apoftles did teach. Where do you find that the Scriptures are able to inftru^i us perfe&Jy unto Salvation ^ The Apoftle ?aul^ in 2 Tim. 3. 15. doth exprefly affirm it ^ and the Rea- fons which may be gathered out of the two Verfes following do plainly prove it. What are thefe Reafons ? 1 . God being Author of thefe Books, they muft needs be perfe£l, as he himfelf is. Who being for his Wifdom able, and for his Love to his Church willing to fet down fuch 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 Falfe -, to correal all Diforder private and publick, and to inform Men in the way of Righteoufnefs. 9. The Man of God, that is, the Preacher and Minifter of the Word, is thereby made compleat and perfed, fufficiently furniihed unto every good Work or Diity of the Miniftry. How doth thi^ /aft Reafon hold? Moft ftrongJy. For the People being to learn of the Minifter, what to be- lieve and what to do ^ and more being required of him that muft be the Eye and Mouth of all the reft: If lie maybe perfedly inftruded by the Scriptures, they are much more able to give every common Man fufficientinftru8:ion. Again, feeing the Minifter is bound to difclofe the whole Gounfel of God to his People, {Ms 20. 27. he being thereto fully furniihed out of the Treafury of the iWord of God ^ it followeth, that by him out of the Scriptures they may alfo be abundantly taught to Salvation. What further proof have you of the Sufficiency of the Scriptures ? The five Books o{ Mo/es ^ which was the firft Holy Scripture delivered to the Church, wasfufficient for the inftru^lionof the People of that Time, in all that God required at their hands. As appeareth by that they were forbidden to add any thing unto it, or to take any thing from it, but to do that only which was prefcribed 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. i-j.) How much more the Law and the Prophets (which did more at large fet forth the DoO:rine delivered by Mo/es, both in Precepts and Promifes, in PraSice and Example, was fufhcient for the time that fucceeded until John the Bjptift ? Mat. 11. 12. Luke 16. 16. 1. What more can you alledgefor thi^ purpo/e ? V/al. 19. 7. 'David faith, The Taw of the Lord is pcrfcU, converting the Soul. ArA P/al. np. 96. Ihave/cen.an endoj all ?erjeUion : but thy Com- mandment is exceeding large. 2. Luke 16. 29. Abraham in the Parabolical Scory teftiheth, that Mo/es and the Prophets were fufficient to keep Men from Damnation. 3. John'^. 99. Our Saviour Chrift affirmech of the S:riptures of the Old Te- ftament, that they were Witneifesof him, in whom our Salvation is perfect. a^, A^s 17. II. ThQ Eereans are commended for examining the Daclrine of the Apoftles by the Scriptures of the Old Teftamenr. A^s of CDjiftiau melifiion. rz A^s 26. 22. Pau/ taught nothing but that which yTI^^j and the Prophets 5. had written of Chrifl to be fulfilled. I John I. I, 2, 3. John i^dith^ That what they had heard and feen, that they <^. delivered. Gal. I. 8, 9. Pa»/ wifheth, That if an Angel from Heaven came and taught 7. any other Doctrine, we fhould hold him accurfed. Apoc. 22. 18, 19. There is a Curfe pronounced againft him that addeth any 8. thing, or taketh away any thing from Scripture. I Cor. 4. 6, Paul faith, That no Man mull prefume above that which is 9. written. John 20. 31. St. 7^/;;/ faith, Thatthefe things ^/v written that we might 10. believe that Jefus is the Chrift^ the Son of God^ and that believing we might have life through his Name. Where he fpeaketh not only ofhisGofpel, but being thefurviver ofthereltofthe Apoftles, of all their Writings^ Seeing then that Faith by thofe things that are written, and eternal Salvation by Faith, may be attained^ it ought to be no Controverfie amongft Chriftians, that the whole Scriptures of the Old and New Teftament doth moft richly and abundantly contain all that is neceflary for a Chriftian Man to believe and to do for Eter- nal Salvation. ObiedKons a- ObjeO:. I. Tet our Adver/aries quarrel againft this mofl rich and plentiful gainfi the fuf- Treafure of the U&ly Scriptures \ alledging that we receive many ficiency of the things by tradition which are not in Scripture.^ and yet we believe them : ^^^y Scrip- AsMcivy's perpetual Virginity., and the Baptif?n of Infants. ^j^"' anfwcr^ We make not Marys perpetual Virginity any Matter of Religion, but a likely Opinion fo far as it can be maintained, thatic were an unfeemly and un- fitting thing for a finful Man to ufe to the Aft of Generation, thatVeffel which was chofen and confecrated by the Holy Ghoil to fo high an ufe, as was the bringing forth of the Saviour of the World : it hath warrant from the Apoftle's Charge, Fhil. 4. 8. of doing whatfoever is honefl, whatfoever is of good report, whatfoever is praife-worthy, ^c. As for Baptifm of Infants, it is fufficiently warranted by Reafons of S:rii)ture, thongh not by Example. 0bje8:. 2. They Obje& that it is by Tradition., and not by Scripture.^ that z!oe knowfuch andfuch Books to be Scripture. Though new Beginners do firfl learn it from the Faithful ^ yet afterwards they know it upon grounds of Scripture. As an ignorant Man may be told of the King's Coin : but it is not that telling, but the King's Sram.p that maketh it cur- rent and good Coin. Obje£t. 3. It isObjeHed., That it w.u by Tradition^and not by Scripture^ that Stephen knewyioksto be ^i^O years oldwhenhe left Fharaoh, Alls j. 2?. That Luke knew a great part of the Genealogy of Chrifl., Luk. 3. That Jude knew Satan's Jlriving for Mofes Body., Jude v. 9. and the Trophecy of Enoch, verj: 14. That Paul knew jmncs and Janibre^, 2 Tim. 3. 8. and thefayingcf Chrifl^ That it is more blcjjed to give than to receive., Ads 20. 95:. Such particular Hiftories or Speeches might be received from hand to hand : but no diiierent Doctrine from that which was written. Objed. 4. The Apoftles teftimony is obje^ed, i Cor. 15. 3. and 2 ThelT. 2. 1 5. hold the Traditions which you have been taught^ whether by Word or our Epiflle. . He meaneth the Dodrine he delivered unto them, which is nothmg dittc- rent from that which is contained in the Scriptures. L ^P^ TheScriptiiresyoiifay are a Rule and a Line: But are they not {as the Ontrch oj Rome imagineth) like a Rule of Lead which may be bowed every way at Mens pleafures ? They are as a Rule of Steel, that is firm and changeth not, {Mat. 5: 18. Ffal. ip. 9.) For feeing they are fiitHcient to make us wile unto Salvation, ,as is be- fore proved; ; it foUoweth of neceffity, that there isamoft certain i^ule of Truth for indruOion, both of Faith and' Works, to be learned out ol rhem, by ordinary means of Reading, Prayer, Study, the Gifts of Tongues, and other Sciences; to which God promifeththe aiiiftance of his Grace, (John 5. 39. 7oin/rsi.$.) And this Sivord of the Spirit, which is the Word of God written, as theExamnle of Chrittour General Captain (heweth, Mat. 4.) is delivered unto us by the Holy Ghoft, both to deftndour Faith, and to overcome all our SpiriruarEnemics/ which are the Devil and his Inftrurnents, filfe Prophets, Hereticks, Schiimaticks, and fuch like, {Ephef. 6. 12J Therefctr? the Holy Scriptures are not as a Nofeot wax, or a Leaden Rule, (as fome Papifts have blafpheraed j that they be fo writhed every way by impudent Hereticks, but that theirfolly and madiiels(as the Apoftk faith, 2 TitJi. 3. 9J may be made manl- feft to all Men. of the perfpi- j^^.^ jjj^ Scriptures then plain and eafie to be under flood ? Hok&rip-^ There are Ibme hard things in the Scriptures that have proper relation to the turcs, time in which the Scripture was written and uttered, or which are Prophecies of things to be fulfilled hereafter ; which if we never underftand, we (hall be never the worfe for the attaining of everlafting Salvation. There are other things in Scripture belonging unto the faving Knowledge of God : All which are dark and difficult unto thofe whofe eyes the God of this World hath blinded, (2 Cor. 4. 4. 2 Pet. 3. 5. John 8. 43.J But unto fuchasare by Grace enlightned, and made willing to underftand, (P/a/. 119. 18.) howlbever fome things remain obfcure( 2 P^/. 5. 16J toexercife their diligence, yet the fe- damental Dollrines of Faith, and Precepts of Life, are all plain and per- fpicuous. For all Doclrine neceffary to he known unto Eternal Salvation, is fet forth in the Scriptures moft clearly and plainly, even to the capacity and undet- ftandingof the fimpleand unlearned : fofar is it that the Scriptures Ihould be dangerous to be read of the Lay-folks, as Papifts hold. How prove you this which yuu have/aid ^ 1. Deut. 30. 10, II, Sfc. Mofes taketh Heaven and Earth to witnefs^ that in the Law which he had written, he hath fci forth Life and Death, and that they can make no excufe of difficult or obicurity. This Commandment which I com- mand thee this day^ is not hidden from thee^ neither is it far offj 8cc. which Faui alfo, Rom. 10. j6. appliethtotheGofpel. 2. P/alm 1 9. 8. The Prophet David teftifieth. That the Law of the Lord is per- fe5l, converting the Soul \ the Tefiimonies of the Lord are true ^ giving Wijdom. to the Simple : kwdiTfal. 119. 103?. Thy Word is a Lamp (oT Candle) unto my Feet^ and a Light unto my Path. 3. Prov. 1.4. It giveth fubtilty to theftmple^ to the young Man knowledge and difcretion: And Fr^y. 8. 9. il// the words of Wifdom are plain to himthatimli underfiand. 4. Efa. 45 . I p. The Lord faith, I have not f poke n in fecret^ in a dark place of the Earth ; Ihave not /aid in vain to the Seed of Jacob, Seekme. S» 2 Cor. 4.3, P«^//laith ; If our Go/pel be hid^ it is hid to them that are /off , of CD?iftiatt mclisiott* 19 1 ?et. I. 19. St. P^/^r commendeth Chriftians for taking heed to the Word 6. of the Prophets, as unto a Light that Jhineth in a darkpLice^ &c. The Scripture is our Father's Letter unto us, and his lalt Will to (hew us 7. what Inheritance he leaveth us. But Friends write Letters, and Fathers their Wills, plain. It were to accufe God of Cruelty, or defire of Man's Deftru£lion, to lay that 8. he (hould make the means of their Salvation huriful unto them. Women and Children have read the Scriptures. InzT/m. 3. 15. St.Pciu/ 9. affirmeth Timothy was nouriihed up in the Scriptures from his Infancy : Name- ly, by his Grandmother L^/j, and his Mother Eunice-^ whom the lame Apo- ftle commeendeth, chap. i. 5. If little Children are capable of the Soriptures by the Imall undaftanding they have, and Id's judgment: there is none fo grols (which hath theunderftjndingof a Man) but may profit by it, coaiinginthe fear of God, and invocation of his Name. But here the Papifls have many things to ob/e& againft you^ to prove that The Papifts the Scriptures are dark and hard to be under {hod: And^ Objefttons a- ObieO:. i . f/W/, That the Matters contained in them are Divine^ High, andbe- 1'!"^ the per- J • i Tt r in-'- 1 /-^ c Lo Ipicu'ty ok t.:e yond man s Reajon ; as the 1 nnity^ the Lr eat ion oj nothings &:c. Scripaires an- Thefe Matters indeed are above Humane Realbn : and therefore are wetofwcred. bring Faith to believe them, not humane Reafon to comprehend them. But they are delivered in Scripture in as plain terms as fuch Matter can be. Obje£l. 2. Peter/a///?, That fome things in Paul'j Epiftles are hard, and wrefled by unlearned and unflable A\en^ (2 Pet. ?. 16.) Firft, He faith not that all FauPs Epililes are hard, but fomething in them ; i. which we grant. Secondly, They are the wicked and unfettled in knowledge that wrefl them, as 2. Gluttons and Drunkards abufe Meat and Drink. ObjeG:. 3. If the Scriptures were not dark, what need fo many Commentaries upon them f* And why are they fo jull of Parables and Allegories as they are The whole Doftrine of Salvation is to be found fo plain, that it rieedeth no Commentary. And Commentaries are for other Places that are dark ; and al- io to make more large ufe of Scripture than a new beginner can make of him- felf ; which we fee neceffary in all Humane Arii, and Sciences. Further, though the Speech of Scripture feem hard at firft, yet by cultom it becometh eafie : as Reading doth to Children. Obje£L4. The Godly Eunuch faith^ he could not underfiand the Scripture with- out an Interpreter^ A£l:s 8. 21. Though he underftood not fome dark places, yet that hindred him not from reading plainer places. Objea. 5. The multitude of Teamed Men that fall into Uerefes^ which they labour to confirm by Scripture, proveth that the Scripture is dark. _ It is their naughty hearts that come not with an humble and godly Afife^lion that maketh them do fo. Objeft. 6. But we fee by experience that there are many that daily read the Scriptures^ and yet underlUndnotthe thoufandth part of them. They read them not with Care and Confcience, with Prayer and Study ^ but like the Women that are always learning, and never come to the knowledge of the Truth, iTim. 3.7, Objea. 7. If the Scriptures be fo plain and perfpicuous j what need is there then of an Interpreter ^ _,. „ L 2 F"^ft» 20 3CDe ^ttm atto ^tttftance Fiift, To unfold obfcure places, (AUs 8. 31.) Secondly, To inculcate and apply plain Texts, (^?et. i. 12, 13. i C?r. H- B-) . why God liath ?% a'/d' G(?i^ leave fome places obfcure in the Scriptures ? left fome place Firft, That We might know that the underflanding of God's Word is the of Scripture Qjf^ o[ God ^ and therefore might beg it of hinl by continual Prayer. obicure. Secondly, Left we fhould flatter our own wits too much, ifali things could prefently be nndcrflood by us. Thirdly, That the Word, for the high and heavenly Myfleries contained therein, might be accounted of ; which for the plainncfs polTibly might be lefs efleemed. Fourthly, That profane Dogs might be driven away from thefe Holy Myfte- ries; which are Pearls prized highly by theEleft alone, (M^/. 13. 45.) but would be trodden under- foot by Swine, {Mat. 7. 6.) Fifthly, That we might be ftirred up to a more diligent fearch of the fame. Sixthly, That we might eftcem more of the Miniftry, which God hath pla- ced in the Church, that by the means thereof we might profit in the knowledge of thefe Myfteries, Of tlic Tranfia- What ajTurance may he had of the right underflanding the Holy Scriptures ? tionofHoly For the words, it is to be had out of the Original Text, or Tranflations of Scriptures. j-j^e fg^e : for the fenfe or meaning, only out of the Scriptures themfelves, (Nehem. 8.8.) which by places plain and evident, do exprefs whatfoever is ob- fcure and hard touching Matters necelTary to eternal Salvation. Whymufl the interpretation of words be had out of the original Languages? Becaufein them only the Scriptures are, for the Letter, to be held authen- tical. And as the Water is moH pure in the Fountain or Spring thereof: fo the right underftanding of the words of the Holy Scriptures is mofl certain in the Original Tongues of Hebrew and Greek, in which they were firfb written and delivered to the Church, out of which Languages they muft be truly tran- ilated for the underftanding of them that have not the knowledge of thofe Tongues, What gather you from hence? That all Tranflations are to be judged, examined, and reformed according to the Text of the Ancient Hebrew and Original Chaldee, in which the Old Teftament was penned, and the Greek Text, in which the New Teflament was written. And confequently that the vulgar Latin Tranilation, approved by theTridcntine Council for the only Aathentical Text, is no further to be recei- ved of true Chriilians, than it agreeth with the Original of the Hebrew and Greek Text. But what fay you of the Greek Tranflation of the Old Teflament^ commonly called the Septuagint^ approved by the Apoftles themfelves ? The fame that we fay of other Tranflation?. For although the Apoftles ufed that Tranflation, which was commonly received and read among the Gentiles and Jews that dwelt amongft them, where it differed not in fenfe from the true Hebrew : yet where it differed from it, they left it-, as by many Examples may be confirmed, (Vide Hieronym, Yrolog. in Mat,) An Objeftion grounded on various read* ings,aQfwered. Hovo can the certain underftanding of the Scriptures be taken out of the Ori- ginal Tongues :, confidering the difference of Reading^ which is in divers Copies both of Hebrew and Greek \ ai alfo the difficulty offotne Words and Phrafes upon which the beft Tranjlators cannot agree ? Although in the Hebrew Copies there hath been obferved by the Maforites fome very few' differences of Words, by hmilitude of Letters and Points \ and of CD?iftiau Belistott* II ly the Learned in the Greek Tongue there arc like diverhties of Reading no- ted in the Greek Tcxc of the New Teftament, which came >by fault of Writers : yet in niofl by circumfrance of theplace, and conf-^rence of otler places, the true reading may be difcerned. And albeit in all it cannot, nor the Tranila- tor in all places determine the true Interpretation x yet this diverfity or diffi- culty can make no difference or uncertainty in the fum and fubltance otChri- ftian Religion ; becanfe the Ten Commandments, and the principal Texts of Scripture on which the Articles of our Faith are grounded, the Sacraments in- ftituted, the Form of Prayer taught, (which contain the fum or fubftanceof Chriftian Religion) are without all fuch diverfity of Reading, or diiRcalty of Tranflating fo plainly fet down, and fo precifdy tranilated by confent of all Learned Men in the Tongues, that no Man can make any doubt of them, or pick any quarrel againft them. Whymuji the truefenfe or meaning of the Scriptures he learned out of the why theScrip- Scriptures themf elves ? turcs muft be Becaufe the Spirit of God alone is the certain Interpreter of his Word, expounded by written by his Spirit. For no Man knoweth theThings pertaining to God, but *he Scriptures. the Spirit of God, i Cor. 2. ii. And no Frophecy of Scripture is of Man's own Interpretation: for Frophecy wa^ not brought by the Will of Man, but the Holy Menof God /pake as they were Isdby the Holy Ghoft, 2 Pet. i. 20, 21. The Interpretation therefore mufl be by the fame Spirit by which the Scripture was written : of which Spirit we have no certainty upon any Man's Credit, but only fo far forth as his Saying may be confirmed by the Holy Scripture. What gather you from hence ^ That no Interpretation of Holy Fathers, Popes, Councils, Cuftom or Pra- Qice of the Church, either contrary to the manifeft words of the Scripture, or containing Matters which cannot neceflarily 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, 1 2. 6.) and the fcope and circum- fiances of the prefent place ; and conference of other plain and evident places, by which all fuch as are obfcure and hard to be underftood, ought to be inter- preted. For there is no Matter necelfaryto eternal Life, which is not plainly and fufficiently fet forth in many places of Scripture : by which other places that are abufed by the Devil or his Minillers, may be interpreted. As our Saviour Chrift giveth us Example, Mat, 4. 6, 7. when the Devil abufed the Text ofScriptme, Ffal. 91. 11. declaring that this place muft be fo underftood as it may agree with that moft evident and exprefs Commandment written in Deut. 6.16. Thoufhalt not tempt the Lord thy God. What are thejpecial Vfes of the Scriptures rightly under flood ^ The Ufcs of Two. Firft, To teach Dodiinc, by laying out iheTrah, and confuting HoJyScripcurcs. Errors. Secondly, To exhort out of it, by llirring us to good, end turning us back from evil. Whereunto belong thofc four Ufes meniioned by the Apoftle in 2 Tim. 2,' i^' two whereof are Thcorical, pcitJining ro the information of our Judgment in matters of Doftrinc ; viz. Firft, Teaching of Triu!] : Se- condly, Reproving or Convincing ot Errors. Two arc pradical, pertaining to the diredion of our Life and Acl:ions •, viz. Firft, Reformation or CorreUion of Vice : under which is comprehended MmonitiGn. Seccndly, hiflruSion^ox 'Dire'dion to good Life : under wiiich iscomprehersd:d. Exhortation and Conjo- lation^ which is a fpecial Inftruaion to Patience in Adverlitics •, {Rom. j$. 4.) What 2Z Xt)e ^ttm am ^uDftatice S°theLp- ^^'^'''^ ^''^^^^^ ''^^ ^^^^ ^^ ^^^^ ^'' ^^^^ the Script ures? rures. " The Holy Scriptures are reverently and profitably to be read and heard of all forts and degrees of Men and Women : and therefore to be truly trapflated out of the Original Tongues into the Language of every Nation which defireth to know them. For the Lay-people as well as the Learned mult rtiad the Scriptures, or hear them read, both privately and openly, ib as they may receive profit t)y them : and coniequently in a Tongue they underftarid.. (\ Cor. 14.) read the ScHp "^^^^ do you prove that the Scriptures ought to be read and lujrd of all forts tures, proved. ^. J'f ^'^pk ^ J, rirlts Deut. 31. II, 12. Mofes commandeth the Book of the Law to be read unto all the Children o{ Ifrael, Men, Women, Children, and Strangers that dwelt amongft them ; that they might thereby learn to fear the Lord their God, and^diligently toobferveallthe words of the Law. 2^ Secondly, Jojhua 8. 35. There was not a word of all that Mofes commanded^ which Jofhua read not before all the Congregation of Ifrael, with the Women and the little Ones ^ and the Strangers that were converjant among them. So like- wife did "jofiah^ (2 Kings 23. 2. and 2 Chron. 54. ;o ) and Ezra. ('Nchem. 8.2,5.) Thirdly, ?jal. 1. 2. iJ)^i;/V (heweth this to be the property of a Godly Man, and pronounceth him to be happy, whofe delight is in the Law ot the Lord, and ttudieth therein day and night. 4. Fourthly, Matth. 22. 29. Our Saviour teacheth. that ignorance of Scrip- tures is the Mother of Error; not the Mother of Devotion, as Papifts have affirmed. ^ Fifthl}^, John ■^. 39. Chrifl commandeth all Men that feek eternal Life in him, to learch the Scriptures. Search the Scriptures^ for in them ye think to . have eternal Life., &:c. ^^ Sixthly, Ac7s 17. 11. Ths Bereans zie commended for fearching the Scrip- tures. . y. Seventhly, 2 Tim. 9. 15. The Apoftle Paul approved In Timothy^ that he had learned the Holy Scriptures from a young Child. 8. Eighthly, 2 Pet. i. 19. The Apoftle P^/^r commendeth the Faithful for ta- king heed to the Scripture of the Prophets. 9. Ninthly, Rev. i. ?. Blejed is he that readeth, and they that hear the Word of this Prophecy. 10. Tenthly, Col. 3. 16. Let the Wordof Chrifl dwell in you richly in all Wijdom. 11. Eleventhly, Rom. 15.4. Whatfoever things were written aforetime.^ were written for our Learning., that zve through patience and comfort of the Scriptures might have hope. If the Scriptures be written for our Learning, they are ne- ceffarily to be read by us. 12. Twelfthly, Rom. -j.-j. Paul faith. He knew not lin but by the Law. But the knowledge of fin is neceffary for all that will repent and be laved ; therefore alfo is the knowledge of the Law neceffary. 19. Thirteenthly, Lu/ce faith., That he wrote the Gofpel to Theophilus, tiiat he might know the certainty of thofe things, which before he was catechifed in, LuAe 1.4. But every one ought to labour to be moft certain of their Salva- tion, ^c. The Papifts Divers things are oppofed by the Adverfaries againft the necejftty of the Objeftioos a- Scriptures., and the reading of them by all forts: as firfi.^ That there gaioft reading -were 7nany Believers ajnong the Gentiles in the time of the Old Tefia- aDlvvSr^^' ^^^^' w^^/f/ wanted the Scripture^ {which was kept in Jury) as Job and his friends, Thofe, of Cj)?itttan miism. ij Thofe, ifanyfuch were after the Law, ('for Job was before; were bound to have theScripture when it was delivered by God: And the Eunuch had it and read it, AffsS. 28. Obj. 2. The Book of the Law was loft for many years ; os appearethhy 2 King. 22. 1. and yet the Church was then : Therefore it may want it. The lofsofthat Book doth argue rather the carelefiiefs 'of the Prieils in not keeping it, and theiins of the People, in that God tor a time deprived them of it. Obj. ?. The Church ofChn'f/ans many years after Chrifl wanted the Scripture of the New Tejhment, and contented ihcmj elves with bare teaching. Firlt, Though the Church for certain years then had not the New, yet they had the Old. Secondly, There pafTed not many years before the Gofpels and the Epiftles of the ApolUes were written: And in the mean time their Heav-enly Do- ctrine, infpired from God, futiiced till they wrote. Obj. 4. There are many poor Country men .^ as Plough 7nen and Shepherds^, which never learned to read ; whicbyet arcfaved^ though they never read Scripture. They ought to have learned to read : And being not able to read, yet they- might hear the Scriptures read by others. Obj. 5. If all ought to read Scripture, then fhould they underfland Hebrew and Greeks wherein Scripture was written. It were happy if they could underfland the Hebrew and Greek •, but howfo- ever, they may read Tranflations. Will It not follow hereof that Preaching and Expounding of the Scriptures t?iay be n eg I e [led as unneceffary ? No. For God hath appointed not only Reading, but alfo Preaching of his Word ; efpecially to apply it to the ufe of all Ibrts of Men to their ecernal Sal- vation, Rom.io. n, tyc. So were the Prophets interpreters of the Law, (asis- before ihewed.) The Scribes and Pharifees taught in the Chair of Mofes^ Mat. 23. 2. The Eunuch could not underftand the Prophecy of Ifaiah without an in- terpreter, A&s 8. ?i. The Miniftry of the Word therefore is necefiary, as the. ordinary means unto Salvation, i Tirfi. 4. 16. and the People by reading and hearing oftheScriprures are better prepared to receive profit by- Preaching, not difcharged from hearing the Preacher. What is ihe/um of all that hath been delivered hitherto ^ That we ihould labour tor a due knowledge of the True God, that we may know whar we worihip, and worlhip what we know-, (i Chron. 28. 9.- j£?/7. 4.22. and i7.3.jThat this knowledge ofGod is to be had partly by hisV\^orks, namely, fo much as- may ferve to convince Man, and make him unexcufable, (Rom. I. 19, 20. A[ls 14. 15.) butmoft fufficiently by his Word contained in the Holy Scriptures, which therefore are called his Teitimonies, (F/a/;» 119. 14.J be- caule they teftifie of God (John 5. 39.) what he is, and how he will be ferved of us. Laftly, That forafmuch as all that is written in the Word of God, is written for our in{tru£lion and learning, (Rom. 15. 4.) therefore we Cbeing prepared by true Prayer, fan£lified with Faith, and feafoned with the Spirit of Sobriety and Humility) may fafely learn fo much as is revealed in the Script tures for our profiting in the knowledge of God. What is the firfi Point of Religion that zue are taught in the Scriptures ^ That there is a That there is a God. " ^ ^^ Why. »4 %^t §>nm am ^vMmtt Why doyoit ?nake thps the fir ft Point ? Becaule ti;c Scripture faith, He that cometh to God^ mufl believe that he is, Hcb.i 1.6. ^ Have any called this into queftion at any time ?* Yea, fo fliith the ProphecDju/^: but he Iheweth alfo that it was by wicked, proud, and foolifh Men, whofe lives were nothing clfebut abomination and corruption, (Vfal lO. 4. and 14. i.) What pretence oj Reafon might they have for this wicked imagination ? • Becaufe no Man ever law God yet : By which foolifli Argument they might deny alfo that there is any Wind, or that Man hatha Soul. For no Man yet ever faw them. But how comeyoutoperfvoade y our f elf that there isjuch a God? Befide infinite Teftimonies of the Scripture?, as Gen. i. i. Pfal. it privy, and into which we may not fearch ; yet he hath fo far revealed himiclf unto us Cby his Works and V/ord) as is necefiary and profitable for us to know. Dent. 29. 29. TheNitne of j-|^^^^ ^^^^^ ^^^ Scripture tedch us concerning the Kd??!e of God? Exod. 3. 13. yll'7/^j- asketh this queftion of God; Behold^ zohen \ fhall cotne unto the Children ^/Ifrael, andjlmll Jay unto them. The God of your Fathers hath fent me unto you : Iftheyfiy unto me. What is his Name? What fhall IJay unto them ? Whereunto God returneth this Anfwer in the next verfe : I AM THAT I AM: Thw /halt thou fay unto the Children of KuqI, I AM hath fent me unto you. What le'arnyou out ^/Mofes his ^ueflim ? Firft, That we be careful to be inftruaed in all things concerning our Cal- ling, thereby to be able to anfwer all Doubts that may be moved. Secondly, That asking any thing concerning God, as of his Name or Nature, we muft askitofhimfelf- who becaufe now he fpeaketh not but by his Minifters, In- terpreters of the Scriptures, (2 Cor. 5. 20. Hof 1 2. 10 ) we mult have our re- courfeunto them. What I c at; n you out of God's Anfu-er ? That the pi^oper Name of God is, 7 am. that I am •, or (as the Hebrew found- cth ) J zvi/l be what I will be ; the Hebrews ufing the future time for the prefent, ^ as that which noteth a continuance. What is meant by thefe words ? Hereby is fet forth the manner of the Being or ElTence of God, far otherwife than the proper Names of Men ; which declare either nothing of their Nature and Being, or elfe not the whole and full thereof \s there nothing oj God to be known befides his Name ? Nothing as touching his Being, falling under our weak and (hallow capa- city. What Names of God in the Scripture are derived from thefe words ? Two^ the Name of 7^^^':^ A and the Name Ja/? .• Both which being drawn from this defcriptionof''God, do fet forth his Eflence and Being. Teaching us, that his Eternal and Almighty Being T which no Creature is able to conceive) depend eth of no other Caufe, but ftandeth of himfelf How is God only faid to Be, feein the Creatures have their Being alfo ? God is faid only to Be, becaufe he or v is of himfelf : All other things have their ' Being of him, fo that in comparifon n>;thinghada Being but God. Therefore. the-. of CDjiftian miision. 17 the Prophet faith, E/a ^o. 17. that all Nations before him are nothing, yea, to himlefs than nothing : And if Men be nothing, for whom the World was made, how much more are ail other Creatures in Heaven and Earth nothing before him,, and to him lefs than nothing ? Can you from hence define what God is ? He mult have the Art and Logick of God himfclf, that muft give a perfect definition of God: Buthe may in fuch iort bedelcribcd, as hemay bediicern- ed from all fiUe Gods and all Creatures whatfoever. Why can there no pcrjc^l definition of God be given ? Forafmuch as God is in himfelf Eternal, Infinite, and Incomprehenfible, the firft Caufe of all Caufes and EfFe£ls, there can no definition be given of him. Seeing every Definition is an Explication of the Nature of the Thing defined, by words expreffing the material and formal caufe thereof But of the firft Caufe there can be no Caufes ; therefore no words to exprefs them. For thefe over-reaching terms of T/;/;7i;'. Beings Somevohat^ Nature^^c. which feemto contain the word God^ as well as all other things created by him, do not exprels any material caule of God : Neither do they contain thefe words God^in&Crea- iiire^ as the general doth his Specials or Kinds, but are fpoken of them equivocally-, fo that the term only, and not the definition of the term, doth agree to them. For in the Kinds or fpecials of one general, there is no priority of Nature, as is between the Caufe and EfleQ. Neither is this word C//£/d: affirmed of God, but as a term of the Art of Lo- gick. And if 5//i^y/j/7f^ be that which upholdeth Accidents, as Ariftotle teach- eth, neither may God be called a Subflance^ for that in him are no Accidents. But if Siibftance be taken generally for a Beings it may be faid that God is a Sub- ftance; yet none otherwiie than as he is a Beings Things Nature^ ?i.c. And if there be no material Caufe, there can be no tormal Caule 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 Caufe of God ; but either for that which God indeed is, or for that Glory which of right belongeth unto him. For in f peak- ing of God, whom no words of Man are able to exprefs, the Holy Ghoft often- times condefcending to the weaknefs of our Underftanding, ufeth fuch t^xms, as being known to Men do fignifie fomething that is like to that, which God indeed is of himfelf ;, that we may underftand fo much as is expedient for us to know of him. VVhence )nay the Defcripiion of God be taken ? From the things whereby he doth manifelt himfelf (called in Scripture iiis Name, VfaJ. 145. i, 2, ?, Stc.j among which the chief principal are his Attri- butes or Properties. What are theFroperties or Attributes oJGod <* They are effential Faculties of God, according to the diverfe manner of his ot the Proper worlcing, IP.;. 3. 12..1 Joh.,.,6?faL 145. ^--^-^„ Are they communicable ixitn the Lreatures ? No. Yet of fomeofthem there arefome fhadows and glimpfes in Men and Angels, (as Wifdom, Holinefs, Juftice, Mercy, ^c.) other fome arefo pecu- liar to the Divine EfTence, that the like of them are not to be found in the Crea- tures, as Simplenefs, Infinitenefs, Eternity, ^"c. How may thefe Properties be confidered ? They may be confidered either in themfelves as they are Eflential, or in their Works or EfFeds, which are all perfeQ, cither as they be Ablolute, or as they be Adual. Abfolute in himfelf, by which he is able to fhew them . U2 more 2 8 x^t ^ttm anti ^tti^ftance more than ever i cwiU, (as he is able to do more than ever he will do, 3to. ?. 9. God is able of Saiies to raife Children unto Abraham) Mual, is that which he (heweth in the Cr.^ation and Government ol the World, fas PJci/. 135. 7. AUthinssthGthewilK he doth, e^V.) Again, foniethingwe may conceive ot hisEfleSceafHrmativelv. knowing that all Perfeaions which we apprehend mult bs afcribed unto God, and rhac after a more excellent manner than can be apprdicnded: AsrhatheisinhimrcU; by himfdf, and of hinnfelt •, tnat he is One. True, Good and Holy. But much more by denial, or by removing al Imperfeaion^whatloever: Asof Compoiition, by thetides of Simpie, bpirirua and Incorporeal , ofall circumrcriptionotTime by the title ot LcernaU of all bounds of Place, by that of Infinite ; ofall poffibility of Motion, by thofe titles of Unchangeable, Incorruptible, and fuch like U%ir Defcnption canyon make of God by thefe Properties < A Defcription Qod is a Spirit Eternal. Or more fully : God is a Spiritual bubltance, ha- ''^^°^' ving his Being of himfdf, infinitely Great and Good, fob/i 4. 24. and B. 58. Exot/. 7. 14. and 54. 6, 7. Pfa/. 14>. 3? 8, 9. What learn you hence ^ . r 1 • j j? u- To acknowledge both my Being and Well-being from him, and from him alone, A^s 17. 28. i Cor.. 10. 30. ^pM- 2. lO. ri//)^r OT^j/? y^/^ when you Jay, That God is a bubjiancc ^ , , . , . God isfuch a Thing as hath a being in himfelf, of himfelf, and whieh giv- cth a being to all other things. What mean you by that addition of himfelf ? -o • i. c It hath a fecretoppofition to all Creatures which have a Being, but not ot themfelves : Whereas God alone is he, in whom we live, and move, and have our Being, AUs 17. 28. which proveth that he alone hath his Being of himfelf CodaSpiric. ^ow many things conceive you of God, when you fay that he n a Spirit f Six things. ,. Firft, That he is a Living Subftance. 2' Secondly, That he is Incorruptible. r. -o* t t^ /. Thirdly, That he is Incorporeal; without Body, Flefh, Blood, or Bones. For a Spirit hath no fuch Matter, Luke 24. 39. 4. Fourthly, That he is Invifible, i. e. he hath not been feen with any mortal eye, neither can any Man poffibly fee him. 5 Fifthly, That he is Intangible, not felt. l\ Sixthly, That he is Indivifible, /. ttijftattte Becaufe they are not only incommunicable themfdves, whereas thofe which concern the Lif.^ of God have feme refemblance in the Creature) but alfo make all other Properties of God incommunicable. Of the Simple- What is Simplenefs or S'wglenefs in God? nefs or Single- It is an effential Property in God, whereby every thing that is in God is God ncfsinGod. himfelf Therefore without parts, mixture or compofition, Invifible, Im- paffible, all Effence : Whence he is not called only Holy, but Hoiinefs ; not only Juft, but Juftice, t?"^. Exod. ^5. 19, 20. What gather you from he/ice ? .j^ Firft, That God hath no dualities nor Adjur.Qs in him, as the Creatures have: But fuch as are attributed unto him tor our Capacity, when it is his Nature this is fuch, i John i. 5. Jolui 5. 26. with ^John 14. 6. 2^ Secondly, That God's ElTence or Subftance cannot be augmented or diminifned, thathisNatureand Will cannot be changed ; but he remaineth conitant, with- out (hadow of change, and will be always fuch as he hath been trom all eterni-. . ty, Kimb. 2?. 19. James i. 17. ?fd!. 53. 11. hjj. 46. 10. • By zs)hat light of Reafon may it be proved^ that God is thus unchangeable ? Whatloever is changed, muft needs be changed eiiher to the worfe or to the better, or into a ftate equal with the^former. But God cannot be changed from the better to the worle ^ for ^0 he fhould become ci perte£l: imperfect, And to exchange from the worfe to the better, it is impoffible al- fo : For then helhould have been imperfe^ before. Laftly, If he fhould alter from an equal condition to an equal, fo that heihould forego lomegood which before he had, and alTume fome other which before he had not ; both beforeand after this change he fhould be imperfe£l, being deftitute of fome part of chat good which appertained unto him, which to affirm is high blafphemy. But divers things are objeUedagainfi that im??tut ability oj Gods Nature andWill : As^ firff^ that in the Myflery of the Incarnation^ God was made Man, which before he was not. That was done, not by any converfion or change of the Divinity, but by the afTumption of the Humanity. ObjeQ. 2. Jf God cannot change hi s Mind -^ why is it /aid he repented that he made Man ? The Repentance attributed fo often to God in the Scriptures, fignifieth no mutation in God's Nature ; but in his Affions immutably decreed from all Eternity. And the Scripture in this fpeaketh after our manner, that we may better underffand what is the Nature of God againtt fin. Declare how that is. when we are grieved with any thing, we do then repent us that ever we did that thing for which we are grieved : And lb is God faid to repent him that ever hemadeN4an, with whom he was angry ; tofhew that he was unfeignedly and highly difpleafed 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 everlafting he had decreed. i Obje^l:. 3. It is faid, Exod. 32. 14. The Lord changed hii Mind from the ■ evil which hethrealned to his Feople. That is ftill after the manner of Men. For Man, becaufe he is but Man, cannot fpeak unto God hut as a Man. And therefore God fpeaks again unto Man like a Man, becaufe elfe Man Ihould not underfland what God is, nor what is his Will. Shew me one Example hereof in the Scripture, When of €^mmmu5m. 31 When Mp/es prayed for the Ifraelires, he iifed many Reafons to perRvade the Lord, (but efpecially to confirm his own hcpej : At the lalt he laid thus •■> Turn from thy fierce. \Vrai}\ and change ihy Mind from ihk evil towcirds thy Peop/e. Thus did Mfl^s fpeak to God, and if he had fpoken to a mortal Man he couid have faid no more nor no lefs ; for Man's Speech is according to his Capacity, and both are limited, and beyond himfwlt he cannot go. Therefore when he iheweth what the Lord did, he faith, he changed his Mind : Which was as much as he could conceive of God concerning that Matter. Thus we fpeak, as well as we can, yet in a broken and impertefl: fp^ech roGod ^ as lit- tle Children fpeak to their Nurfes : And Ahnigh^y God fpjaks in a broken and imperfect Language to us again for our weaknefs and undeiftandings fake, as the Nurfe doth to the Child. For if the Nurfe ihould fpeak fo perfecily to the Child, as fhe could to one of greater capacity, the Child would not under- Hand her: So if God Ihould fpeak unto us 'as he could, and according to his own Nature, we were never able to underltand him, nor conceive hU meaning. Obje^l. 4. The Promifes. and Threat nings oj God are not almm fulfilled ;, therefore it fcemeth that fo)netmes])e changelh his Mind. His Promifes are made with a condition of Faith and Obedience, De/it. 28. 15. and his Threatnings with an exception of Converfion and Repentance, P/al.-j. 12. What ufe may we make of this DoUrine of the Simple nefs andUnchangeahle- nefs of God's Nature? Firfl:, It minillreth comfort unto the Faithful, for ftrength of their weak Faith : Whilfl they conlider that the Mercy and Clemency of God is in all perfeQion, 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, John i?. r. Secondly, It giveth matter of terror unto the wicked, whilft they confider his Wrath and Severity againft them to be in molt full meafure ; the one and the other being God himfelf It may alfo make us fear to oftend him, becaufa all his Threatnings are unchangeable except we repent. What is Infinite nefs ? It is aneffential property of God, whereby all things in his EfTence arefignifi- God^s infinite* ed to be without Meafure an J Quantity : And confequently, that the Sub- nefs itance of God, his Power and his Wifdom, and v\hatfoever is in him, is incom- prehenfible, Pjal. i?9. 7. i Kings 8. 2-j. Rom. 11. 5?. Wherein doth the Infinitenefsof God^s EJJence efpecially confift ? In I;;z;/7f/?/;ry or exceeding Greatnefs, and ^V^r/?//^ or Everlaftingnefs. What is his Timenfity or exceeding Great nefs ? It is an efTential Property in God, whereby he containeth all things, and is God^s immen- co.itained.of nothing, chat either is or may be imagined: And confequently is. % c."" *^'"^"*- free from increafing or decreafing, and all comprehenfion of place ; being pre- feift every-where, both within and without the World, and filling all places wholly at all times with his prefence. For he is in all places, in Heaven and in Earth, and the Sea and Hell,* and all at onetime^ neither can he be contained in any compafs of place, fas is a Man or Angel, or any other Creature j but he is in all places, and fiUeth all places at once, and is beyond all compalsof place that we can imagine, i Kings 8. 27. Pfal. i^^.jo and 145, 3. E/a. 66. i^and . 40. 12, Jer. 2.3. 24. Js G.cd every-where bodily ? ?j Xt)e^ttmanl) ^ubftante No. For he harh no Body. Is Goil cvcry-zohcrcinipcciilaiion cn^y ^ No. For hewojke[h in every rhing which he beholdeth. How then ii ke every inhere ? He is fcvery-where efienrially. For his Eflence is not contained in any place, becaulehe isincomprehenlible. Dcth he not remove ])i7nfelf from place to place ^ Hefilleth Heaven andEar[h, and all places,- therefore he can neither depart from any Place, norbeabfent from any place. Is he not half in one half of theWorld^ and half in the other half of the Worlds No. But asthe whole Soulis wholly in every part of the Body, fo God is whole and wholly in every part of the World. Obje£l. I. If Godbe every-where effentially^ thenhe is in the mofi filthy Sink ' and Fuddle. 1. It is no abafingof the Glory of his Majefly, to fay that he is there: No more than ir is to the Sun, whofe Beams and Light are there •, or to aPhyfician to be amongft thofe that are fick, 2. All the Creatures of God in themfelves are exceeding good : And when he is in the moft filthy Sink in the World, he is not in a more filthy place than our felves, whether we be fick or found. 3. They are his Workmanlhip ; and it is no abafement of the Workmafter to beamonglt his Works. OlMe£l-. 2. If God be cvery-vohere '^ why is it faid he dwelleth in the Heavens ? Pfal. 2. 4. Becaule his Glory and Majefty, which is every- where alike, (hineth moft perfpicuouily and vifibly in fleaven. Objeft. ?. // is /did, Numb. 14. 42. be is not amongft the wicked. He is not amonglt them with his grace and favour, to protect and defend them : but otherwife by his Power and Providence he is amongft them, to bridle their raging AfFe£lions, to plague their furious Obftinacy, and to difpofe of their defperate Attempts to his own Glory and the good of his People. Obje£l. 4. If God be every-where at the fame injfant of time, hozjo is he faid tohefometimes nearer.^ fiiHherojf? Efa. 55'. 6. God is fiid to be near unto us, when by his Word or any other Means he ofFerethus grace and favour^ and when he heareth and granteth our Prayers, as yll^/d'j- faith, Deut. 4. 7. What Nation is there fo great .^ who hath Godfo nigh unto them.^ as the Lord God is in all things that we call upon him for ? Objetl. 5. If God be in Hell, then all Goodnefs is there : for he is allGood- nefs ; and fo confequently there is no zmnt of joy in the Damned. The Damned in Hell feel no part of hisGoodnels, that is, of his Mercy and loving Favour, but of his Power and Juftice. So that God is in Hell, by his Power, and in his Wrath. To ziohat purpofe and ife ferveth this 'DoUrineoflmmenfity^ or infinite Greatnefs of God ? The confideration thereof fhould put us in mind, that nothing which is vile and bafe fhould be offered unto God in the worfhip of him. Secondly, It ferveth to drive all grofs and idolatrous conceits of Gcd out of our Minds : And to detedland bewray the impiety and blafphemy of thofe Perfons, who either by making of Pictures (as they thought) of God, or by maintaining of them being made, or by fulFg;ing them to Itand ftill ( efpecially after it b^ known) of Ci)?tftiatt mcitgiott> n known; have thereby denied God to be incomprehenlible. For thefePiaures and Refemblances oFGod which ignorant Men have forged in their own Brain, do tell us and fay, That God may be comprehended and contained within a place, yea, in a fmall place, or in any place, as a Man or other Creature : which IS rncft high Blafphemy cgairft the Majefty of Almighty God. IVbat PS his Eternity? It is en rifential Property in God, whereby his Eflence is exempted from all ^^'^ Eter* meafureot time, ml therefore is the firfl and the lafl, without either begin- ""y* ningor end of days, i Tim. i. 17. Efa. 41. 4. and 44. 6. P/iz/. 90. 2. Rev, i. 8, II. In what refpeUis Goicallei Eternal in the Scriptures ? That he hath been from all Eternity without beginning, is now, and Ihall »* be for all eternity without end. That all times are prefent with him continually -, and £0 nothing former nor 2. latter, nothing pail or to come That he is the Author of Everlaflingnefs unto others. Becaufe he hath pro- 3- mifed to give his Children of his eternal Goodnefs, and to have a continual care or them through all Eternity : And will have a Kingdom in Angels and Men, vvhei eot (hall be no end. Is it necejfary that wejhould know this ? Yea : That we may here Ibay our felves with the certain hope of eternallifs grounded upon his Eternity. How may that hope be grounded upon his Eternity /> ^ Very well. For God being Eternal, he can for ever preferve us : Andfee- -^ng he hath promifed, he will for ever preferve us, ?fal. 48. 14. and 10?. 17 Hereby likew.fe are we ftrengthened, not only b the immortality of our'Soul, but alio m the immortality of our Bodies after the Refurreaion : confidering that by hisEverlaftingnefi he giveth continual Being to fucb of his Creatures as he IS plealed to give a perpetual continuance unto. Why elf e is God f aid to he eternal f That lb he might be difccrned from all other things created. For nothing IS like unto God ; as the Scripture teftifie, Efa. 40. 18. ?fal. 113. 5. Uow IS God f aid to be alone everkfling ^ feeing Angels and Souls of Men flmll be alfo ever lading ? 1. In regard ofthe time to come they are everlafting, but not in regard of the time paft. For though they fhall continue always, yet they had their begin- ning, which cannot be faid of God j who therefore is called Alpha and Omeea Rev. I. 8. r a -> 2. Their continuance is, fuch as it is, not abfolute and by it felf, but pro- ceeding from the Power of God, who is able Cif fo he pleafed) to give unto them an end as well as a beginning. In which refpeft God is faid onlytohave immortality.^ i Tim. 6. 16. Is it necejfary we hold God to be Eternal^ thatfo he may be difcerned from all things created^ Yea, and we hold it in that refpeft for two caufes. Firit, Becaufe certain Hereticks have thought either all the Creatures, or '• fome of the Creatures at leaft, to be derived from the very Nature and Eifencc of God by propagation, as Children from their Mother's Womb. Secondly, That all Idolatrous Cogitations of God may be excluded out of ^* our Minds. What is the Life of Cod? N it God °^ ^^ ^^ anEfTential Property of God, whereby the Divine Nature is in perpetual a£lion, living and moving in it felfl Hereof is that Speech in the Scripture lb often ufed-. The Lord Iwcih. Hereof likewife is that form of Afleveration or Oath, ufed fo often both by God, Kunib. 14. 21. Rom. 14. 11. and by Man, i Sam. \<^.6.Jer. 4. 2. As theLord liveth. And hereof it is, that the Lord 16 ordinarily in the Scriptures hath the Name of the Liv'uiji God. VJalm 42. 2. Jer. 10. \0.heb.7,. 12. and 10. ^ I. 1 Tim. 6. i-j. Why i^ God called a hiving God ^ For Four Cauies. i. Becaule he only hath life in himfelf, and of himfelf-, and all other Creatures have Life from him, Vfal. ^6. 9. 1 Tim. 6. 16, 17. Joh/r. 5. 26. with 14. 19. 2. Becaufe he is the only giver of Life unto Man, Gen. 1. 7. AUs 17. 28. John 1.4. 2. Becaufe he is the God efpecially, not of the Dead, but of the Living, Mat. 22. 52.forall live unto him. 4. Todiftinguifh him thereby from all the falfe Gods of the Heathen, which have no life in them, Vfal. 115. 5, 6. EJa. 41. 23. AUs 14. 15. What 7nay he known as touching the Life of God? As all Life is aftive in it felf, fo the chief Life (fuch as is in the higheft degree to be attributed unto God; is operative in three Faculties and Operations, vi2. in Underftanding^ Power^ and Wil/. What then he the Attributes^ whereby this Life of God isjignijied ? His All-fufficiency, and his Holy Will : The former whereof comprehend- eth hisOmnifcience or All-knowing Wifdom, and his Omnipotence or Almigh- ty Power, Job 9.^, i p. and 12. 13. P/al. 147. 5. Efa. 40. 26, 27, 28. Frov. 8. 14. Jer. 10. 12. and 32. 19. Dan. 2. 20. nF.u. !?««, , ^bat is the Knowledge or Wifdom of God ? kdge andwif- It is an ElTential Property of God, whereby he doth diftinaiy and perfeaiy domofGod. know himfelf, and of and by himfelf all other things that are, were, fhall be, or can be : underftanding all things aright, together with the reafon of them, Matth. II. 27. Ueb. 4. 13. Job 12. 13. Tfalm 139. 11. John 21. 17. i Tim. 1. i-j. . How many things do you conceive of God by thpi Attribute ? Four things, i. That l.eknowetf all things. 2. That he can be deceived in ^nothing. 3. That he hath moft wiicly difpofed and ordered all things; info- much that he cannot juftiy be reproved in any of them. 4 That he keepeth not his Wifdom to h'Lnfelf, but beftoweth n upon his Creatures : So that whatlbever Wifdom they have, they have it from God. After what for t doth God underjiand things ? Not by certain Notions abftraftecl from the things themfelves, but by his own ElTence : nor fucceffively.. ( remembring one thing after another ) or by dif- courld of Reafon , but by one and the fame eternal and immutable A£l of Under- ftanding, he conceiveth at once all things, whether they have been or not. Hew great i'SthkWiJJom of God? It is Infinite, even as Gcd ii: infinite, Pfal. 147. 5. Efa. 40. 28. What are the Branches thereof^ when it is referred to God's Anions ? Fore-know- Fore knowledge and Counfel, 7l iKings.4. 33. Secondly, Solomons Wifdom and Knowledge was fo great that he was able to difpute, and did thereby difpute of the nature of all Frees, Plants, Fifhes, .. Fowl,Worms,B-afi;s, and jII natural things,2S one th^r was moft skilful in them l How much more then doth God know all things and their natures particulaily, who gave fuch Wifdom to Solomon .f Thirdly^ of f^tittim 3ac«g(0tt« ?r Thirdly, Oar Saviour Chrift faith of the Father, That all our Hairs be num- Mat. 10.29, 30. bred 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 Know- ledge. l\'hcther doth God knoxQ 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 theilfue oftheinall. Which is manifeft by thefe places of Scripture following. Gen. 6. ^ ?faL 94. 11. ?rov. 21. i.Jer. 17.9, 10. Hereof it is that we cite him to be the V\ itnelsof our Hearts when we fwear by him. Whether hath God the knoi-^ledge of all Evils or no ? God knoweth all Evils and Sins, which lye lurking in all Mens Hearts. And this is manifeft by thefe places of Scripture icUowing, Gen. 6. $. Jo!; 11. iio. F/al. 90. S, 9. What If he did not know all thefe Evils f It is impoifible but he muftknow them, ior two caufes. Firft, if he did not, his Knowledge would be imperfe^:. Secondly, if he did not know them, he could not be a Juft Judge, neither could he reward every one according to his Works and Thoughts: Which to affirm were Ungodly and Blafphe- mous. Obje£t. That which is nothing cannot be knoim \ hut Sin and Evil is nothing^ {for it is nothing elfe but a taking away., and failing of good., and it is a meer corruption) and therefore Sin and Evil cannot be known of God. We know what is Evil, and we know Evil Things, and we do difcern them from Good Things : But we know Evil only by his contrary, that is Good. As weknowNothing by Something, Darknefs by Light, Death by Life, Sicknefs by Health Vice by Vertue. Thus by the knowledge of Good, Evil is known un- to us • and therefore feeing God (who is the chief Good; doth by himfelf know all Good things, hemuft ofneceffityalfo know and underftand all the Evil that. is contrary thereunto. Whether may God know thofe things which are not ^ God knoweth the things which are not ; and he doth alio truly know the : things which (hall never come to pafs. What Reafon can you yield for this f ^ , . ^rr t^u r u TheReafonis- becaufe he knoweth all thmgs by his Elfence: Theretore he . knoweth all things which are fubjeft to hi. Divine Effence and Power ^ and. therefore alfo are poffible, but ihall never come to pafs. But doth he know the/n eternally, or in time ^ He knoweth them all eternally: That is, for ever and ever, he knew, anddothi know them ; as the Scripture doth teftifie, Ephef. i. 4. 2 Tim, 2. 19. Can you make this manifeft by an earthly comparifon^ ^ , , r r Yea A Builder by virtue of his Art doth conceive in his Mind the form ot a Houfe* which Houfe he will never build: how much more can God do the fame ?' For God can make more Worlds ; and he knoweth that he can, and yet he doth it not. ^ , . , ^. Again- although there were never anEagle in the City, yet we can conceive in our m'lnds what an Eagle is: much more doth God know all things which ^ arenot in aa, and which never (hall be. , n r -r , r t. v j Obiea. This isjomething which you fay : But your lajijimilitudeoj theEagte doth not hold. For therefore we keep the knowledge of an Eagle m our minds^ though ail be gone^ becaufe thefimilitude of the Eagle which was-fometimes in 3 8 %i^t ^tttn mn ^nWmtt the City^ doth ftillremain in our minds and underftanaings. But what fimi- litude can there he in the Mind ojGud^ of thofe things which are not ^ which never were ^ and which never foal I be ? Yes; the very Elience and Siinilitude of God, is a Siaiilirude of all thofe things that may be if hewiii, which he muft needs know ^ for he doth moll perfe8:ly knowhimfelf. And thus if we confider his Power, or Almighty Ef- fence, all things (hould be done which he can do and doth know. Then whether is his Know/edge and Fewer the caufe of all things^ which are ^ which have been, and which Jhall be ? The only foreknowledge of God alone which the Grecians call Theorical Know- ledge-^ thatis, a Knowledge beholding all things, is not the caufe of things ^ but his foreknowledge with his Will, which the Grecians call VraSical Know- ledge^ thatis, a Working Knowledge, that is the caufe of things. Whether may the Knowledge or Wifdom of God fail or be deceived at any time^ or no ? The knowledge of Godismoft: certain, and cannot any way be deceived. For all things are known of God as they are ^ and all things are as chey are known of God: And therefore his Knowledge cannot any way be deceived, Heb. 4. Objeft. But things do ojten change and alter : And therefore they are not al- ways as they are known. Although things be changed, and altered, yet God doth know thereof : nud although they change and alter, yet his Knowledge doth never alter nor chaage, neither is it uncertain. Whether may the Knowledge which God hath^ be increafed^ diminifhei^ or altered ^ No ; it cannot, it is always the fame, firm and conftant, and can by no means be increafcd, diminifhed, nor altered. For he neither torgetteth any thing, nor is ignorant of any thing, neither is any thing new unto him. For the Scripture faith, all things are always manifefl in his fight. Sr. James faith, ( i. 17. ) with God is no change^ nor fhadow of change. Therefore his Knowledge is always one and the fame. Solomon faith, Many devices are in a Mans Heart, but the Lords Counf el fhallftand^ Pro v. 19.21. But if his Knowledge be always one and the fame ^ why doth the Scripture fay^ That the Tord will forget ourfins^ and blot them out of his remem- brance^ and remember them no ?nore? Thcfeand fjch-like phrafes of Speech are not to be undei flood of thefimple Knowledge of God, as though he fhould know them no more ; butof hisjc- dicial Knowledge unro Punifliment. For although he doth know and remem- ber our fins always mofl pertc^ly ; yet he will not know them, nor remember them to bring them into Judgment, and fo to punifh us for them when we do truly repent : That is, they ihall be no more judged or punilhed, or laid to our charge, if we be in Chrifl, than if hehad quite and clean forgotten them, and never did remember them. And theie Speeches fcrve to arm us againfl thi defpair and doubting of our Salvation, beirg truly in Chiift". Where is the Wifdom of God fpe daily of us to be confider ed? The Wifdom of God fhineth unto us molt clearly in his Works of Creation and Perfervation of the World : and not only in his Works, but alfo in his Gofpel, whereby he calleth andgathereth his Church out of the World, to be faved by his Son our Mediator Jefus Chrift, Ecclef 3, 11, Ffal. 104. 24. i Cor. I. 21. * Was of CD?iftiatt 3RcUgton> 39 IVas this Saving Wijdcnn oj God known to the i^hilofophers and natural wife Men oj the World ? ' -^ No-, k was nor, btT only to the Children of Gcd, 3W. 1 1. 25. /x theW'fdom oJ God to be pcrjc&/y conceived oj as ? No; neirher is it communicated to any Crearurc, neither can be. For it is unconceivable, as the very Eirence of God h im (el Ms unconceivable and unfpeak- ableasitis: And his VVirdom (as we have heard before) is his very Eflence, tharis, his very Godhead orGod himfelf ; and that it is unconceivable the Scriptures doteftifie, PJal. 147. 5. Rem. 11. 33. ' What Ufe may wc make oj this Doffrine ? The Ufes. Firft, By this Dodbine of God's unfpeakable Knowledge and Wifdom, the i. ' True God is difcerned from all Falfe Gods, and from all things made. For that is no God which hath not this Divine Knowledge and Wifdom^ which the Scriptures do attribute to God. Secondly, Seeing our God is fuch a God as knoweth all things that are done, 2, faid, or thought, and feeth into the moft hidden corners and thoughts of our Hearts : VVe nauft ftudy and learn thereby to drive allhypocrifie and difTembling from us, and learn to open our Hearts to God of our own accord, and tobefeech him in his own Son's Name, to cleanfe us irom our fecret Faults. Thirdly, Itmuft make us to walk always before the Lord according to his ?. Will revealed in his Word, with grw: fear and reverence, as Men always in his fight and knowledge. Fourthly, It ferveth to cor>Srm our Faith and Truft in the Providence of God: 4. For although we know not v hut to do, nor how to do, nor what Ihift to make in dangers and necelfities, yetGodaorh^ and he hath knowledge enough for us, though webe if^!lCTant• and his Wiidom (hall fuccour our foolifhnefs, if we do truly and faithfully ierve \.\m, Pfal. 105. 13, 14. Fifthly, Thi> (^ol^i be our Confolation againft the fear of Hell and defpair, 5- and ihoiild uphoLi in us the certainty of our Salvation: Becaufe this Knowledge and VVifdomofGod, joined with his Will to fave us, is firm and conftant • and he knowing all his'Ele£l:, will notlofe one of them that are in Chiift his Son, Joh. 17. 12. 2 Tim. 2. 19. Job. 10. 27, 28, 29. What PS the Omnipotency or the Almighty Power of God ^ It is an EfTential Property in God, whereby he is able to effeft all things j ^^ ^^^ O"*"'" being of Power fufficient to do whatfoever he willeth or can will. Gen. 35. 1 1. ^f hT^po^cr Deut. 10, 17. A^ehem. i. $ ]^ob S. 3.3 id 9.4 and n. 7. and 42. 2. P/al. iij.S'cod. °^*^ 3. Dan. 4. 315. Alar. 19 26. Luk. i. 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 deftroy himlelf, and not to beget his Son from Eternity. 2. Thofe things whofeaftion argueth impotency, and are a fignof weaknefs^- as to lie, Tit. i. 2. to deny himfelfj 2 Tim. 2. 13. to allow wickednefs, Hah i, 13. to be forgetful, to do the works of a created Nature, ^c. For thediiabi- lity of fuch thiigscoiifirmeth. not vveakneth God's Omnipotency. 3. Such things as imply contradiction. For God cuiinor makea Truth falfe- or that which is, when it is not to be ; or a Man to be a Man and a Srone at oneancf . the fame time; or Chriifs Body to bea trueBody, and yettot^e in all places or divers places at once, and to be without circumfcription and occi;pying of a - place, which is theElTential Property of a Body. For oneof rhefe being true,' die other muft be falfe j and God, who is the Truth it lelf, cannor work that 40 %De ^am ant) ^uDftance that which isfalfeand untrue. So that God's Omnipotency muft always teach us that he is-glorious, and true, and perfeQ, and notthe contrary. In what rcfpech then isGod faidto he Almighty f" Becaufe, i.He is able to perform whatfosver he will, or is not contrary to his Nature, P/«/. 135. 6. EJa, 40. 28. 2. Hecandoail things without any labour, and moft eafily, Vfdm :?3. 9. and 148.5. 5. Hecacido them either with means, or without means, or contrary to means, as pleafeth him. 4. There is no Power which can refifl: him. 5. All Power is fo in God only, that no Creature is able to do any thing, but as he doth continually receive Power from Gcd to do it, A^s 17. 28. EJa, 40. 29. and 47. 24. "Dan. 2. 20, 2?. i Chron. 29. 12. John ip. 11. Ro7n. 16, 2J, 2 T/;;/. 4. 17. So that there is no Power but what is from God. XVhat 7nean you when you f ay ^ All Power is in God ? It flwuldfeem by that fpeech^ that there are more Powers in Godihanone ? That we may rightly underftand what Power is in God ; it were very re- quifire that we did firitconfider how many ways this word Power is taken in the Scriptures. Declare then how or in vohatfenfe it is taken in the Scriptures. In the Scripture this word Power is taken two ways, or in two fenfes ; fome- times for Authority, which is grounded upon Law, by which Authority one may do this or that if he be able to do it ; fometimes it is taken for might and ftrength, or ability to do a thing if one hath Authority to do it. And thefe are diftinguilhed by two words amongft the Grecians and the Latins. For when the Grecians fpeak of Power, that fignifieth Authority and Right, Mat, 28. 18. then it is called i^Ho-ict: When they take Power for Strength, then it is termed by them cAvmiMi. Amongft the Latins being taken the firft way, it is called Poteftas : being taken the fecond way, that is, for Might or Strength, it is cal- led Potentia ; and in Englifh we call them both Power. hfeemethhyyourfpeech^ that they are not only diflinguifhed^ butthat they may alfo befeparatedthe one from the other. It is true, for fo they are. As for Exrmple, A King may have great force and Hrength, and by his great Power he may be able to overthrow and deftroy a whole Country or Kingdom over which he hath no Authority. Again, fome King hath Power, that is. Authority over his Rebels, and yet hath not Power, that is, ftrength enough to fubdue them : So fome perhaps have might and ftrength enough to govern and rule another Man's W ife,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 Mafters over their own Servants : And yet all have not Power, that is, ftrength and ability to rule them. I perceive by this which you have/aid^ that in Cr eat tires thefe two may be feparated one from the other ^ and many times are : But what are they in God ? In God they are not divided, but diftinguifhed. For he hath all Power, that is, all Authority over all things ; and he hath all Power, that is, all ftrength, force, might and ability to doall things with all things at his good pleafure: and this Power is not given him, but he hath it in himfelf, and of himfelf, moft perfeQly, abfolutely, and eternally. But of Cij?ilWan musion. 41 But of what Power do wejpeakwben wefay^ that God is Almighty ^ Whe- ther do you mean hk Rtght and Authority , orhk Strength and Ability, or Both are In God eflentially : But when the Scripture fpeaketh of God^sOmni- potency itmeaneth (andfo do we) his Strength and Ability, whereby he is able to do whatfoever he will, not excUiding his right. / * IfallVower and Might be in God -^ tell me how manifold is this Power which IS attributed to God in the Scriptures ? Tofpeakfimply, thePowerofGodisbut only one, and a muft fimpleand fangle thing, which is his EfTence and Subftaace : Yet for divers refpeas it is laid to be manifold -, and it may be conlidered two ways. 1. As it worketh always, and can work in God himfelf: For God in himfelf doth always underftand, will, love, (Sic. 2. As it worketh out of God himfelf, in the Creatures : As when he created all things, and doth now work in governing all things, and can work if it pleafe him, infinite things: And of this working of God's power, do the Scriptures properly fpeak when they call God Almighty. How many ways may God's Power be conftdered, oi it worketh in himfelf? Two v.ays : Firft, As it is common to all the three Perfons in the Trinity, t] that is, a Power whereby God the Father, the Son, and the Holy Ghoft doth un- derltand himfelf, love himfelf, and work in himfelf: And thefe Aftionsdonot difter from the EfTence of God, for that in God there is nothing which is not his bubftance. Secondly, The other working in God himfelf, is that by which the Father - doth beget eternally a Son of his own Nature and Subftance equal to himfelf: And this Power of begetting the Son of God is proper only to the Father, and not to the Son and Holy Ghoft. Bow many ways do you conftder the Power of God working out of himfelf^ That Power which hath relation or refpe£l to things created is twofold : The God's Abfo: firft is a Power abfolute, whereby he is able to do whatfoever he will •, the other '"^^Powcr. is a powQTa&ual, whereby he doth indeed whatfoever he will. Where doth the Scripture /peak of the abfolute PozaerofGod^ by which he can do more than he doth if he would ? Of fuch a Power fpeaketh our Saviour Chrifl, i could pray to my Father, and he could give me more than twelve Legions of Angels-, but he would not ask it, Mat. 26. 59. P/)//. ?. 21. How doth the Scripture /peak of God's A[fual Power ? God's Aftual Of this Power the Prophets and Apoitles make mention, when they joyn his^^^^*"* Power and his Promifes together •, that is, when they fay he is not only able to perform, but doth and will perform indeed whatfoever he hath piomifed. And of this Power Ptfiz/ doth fpeak when he faith, 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., Ffal. 135.6. How great is this working or mig]:'ty Power of God? It mult needs be high and very great; for it is infinite, and hath no end. God's Power Declare how it is infinite. Infinite. It is Infinite two ways, 01 in two refpeas. Firft, Initfelf, and of it fclfit is infinite. Secondly, As it is extended to the Creatures, which may be called the Obje£l of God's Power, it is alio Infinite. Why do you fay it is infinite of itfielf^ or of its cvon Nature ? O Becaule 4z %^t ^tttn ant) ^nDftance Becaufe the Power of God is nothing elfe but his Divine Effence ; and the Effence of God is of his own Nature, by it felf; and of it felf Inhnite. Shew how Gods Voider is Infinite as it is extended to the Lreatures. Becaufe the Power of God doth extend it felf to Infinite things, therefore we fay that it is Infinite. Declare how that is. n , i . t> I mean the things which God can perform or bring to pafs by his Power are Infinite and therefore his Power is infinite. For God never made fo many, nor fo 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 fpeak in a word, God can always perform infinite things more than he doth, if he will: And therefore both in it felf, and. out of itlelf, it is Infinite. Whether can this Omnipotency oj God be communicated to any Creature ? No it cannot. For to be truly and elTentially Omnipotent, is proper to God only, and Omnipotency is God's EfTence : And therefore, whofoever is God is Omnipotent, and whofoever is Omnipotent muft needs be God, whofe Power is a chief Power Infinite : And the Power of any Creature is not infinite, but finite : And fo confequently no Creature can be Omnipotent, except he would fay that a Creature, or a thing created, can be both a Creature and a God, or a Creator too-, which is both abfurdand blafphemous. Ij God can do all things., whether can he Sin or no ? As to lie and to be unfaithful in his Fromifes.,. Sec. Gcd cannot Sin, and yet for all that he is ft ill Omnipotent : For to Sin is no part or point of Omnipotency, but of Impotency : To Sin is nothing elfe but to leave the right and perfe£i Way, or to fall from a right and perfe^l A^ion : Which Iheweth want of Power to uphold himfelf that doth fo. Which Power is not wanting in God, for he is Omnipotent ; and being Omnipotent, he cannot go from Strength to Weaknefs, and from Perfedlion to Imperfe^ion, ^c. and therefore he cannot Sin. By what Scripture can you prcvc this that you fay ^ The Apofl:le ?aul is of that mind, 2 Tim. 2. n. \j iqc believe not ^ yet ahideth he faithful^ he cannot deny hitnf elf. He doth not fay he will not deny himfelf!, but he cannot deny himfelf-, andhisrealbn is, becaufe ^as he faith himfelf). God is faithful, not only in his Will, but alfo by his Nature : And therefore lith God is faithful by Nature, he cannot but f^a'nd to his Promifes which he made according to the good pieafure of his Will ^ and by Nature he is Omnipo- tent, 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 fubj eld to Faffions or Sufferings.^ or^'\ no ? _ He cannot. For the Power whereof we fpeak, when we fay that God is Om^ nipotent, is altogether A£liv'e and not Paflive ; neither can any Paflive Power be ; in God. And ro this efFeQ fpeaketh St. Augufine, when he faith, DiciturDcus- Omnipotens jaciendo quodvult^ non fat iendo quod nan vult ^ that is, God is cal- led Omnipotent in doing what he w/7/, not infuffering zvhat he will not, 0\i]c^. Some fay that God can fin^ but he imll not -^ and that he can be Xubjecl to FaJJions^ but he will not •, and that he can do whatfoever can be. imagined or thought.^ but he will not ; what fay youtothofe ^ Of them I fay nothing : but their Opinion is both fbolith and ungodly. For God cannot do any thing which difagreeth from his Nature, and .therefore he can^ ^ of CD?(ftiatt 3Sel(gtott> 4? cannot fin, ^c. Rom. 9. 14. Notbecaufe his Will isagainlt ir, butbecaule it is againlthis Nature and natural Goodnefs, 1 John i. 5. Dent. 32. 4. therefore do the Scriptures deny any iniquity to be in God : And St. Augujline faith to that efteft ; l^eus injufta facere non poTeft^ quia ipfe ell j'umma jufiitia ; that is, God cannot do unjuft things,, hecaiife he is ?nolijufl., and Right eoufnejs itjelj' Objecl. But yet for all ilns^Goddoih infomefort will Sin: For he doth not per- ??iit it againji his Will : And hefides that he commanded fome things which were fins-., as Abraham to kill his innocent Son, a/7d'Shimei to curje David ^ did he not P So far forth as God doth command, or will, or work anything, that thing is not fin in God ; For he both willeih and worketh in great Wifdom, and according to his moft holy Will : And therefore no a£lion can be fin in God, but every a£lion in God is moft holy and good : And fo faith the Scripture PJaL 147, 17. To what ufeforveth the IdoUrine of God's Omnipotency f* It ferveth, T. To fuftain and ftrengthen our Faith, touching the certainty of our Salva- The Ufe$o tion. Becaufe God hath promifed eternal Life to the Faithful : And he can do and he will do what he hath promifed. 2. To teach us that we (hould not defpair of any thing that God doth promife, either in refpe£l: of our own weaknefs, or in refpe£l of the apparent weak- ne(s of the things that God hath fanQified for our good. For whatfoever God as a Father hath promifed, that fame as Almighty, he can and will fee performed, fof. 2^. 14. 'Numh. '23. 19. This did ftrengthen ^/'ra/^^^/z's Faith greatly, for 'Paul laiththus of him ; lie did not doubt of the Vromife of God through unbelief, but was flrengthened in the Faith, and gave glory to God, being fully affured, that he which had promifed was alfo able to doit, Rom. 4. 2O5 21. "37 To ftir us up to pray, and to call for thofe things which God hath promi- led, without any doubting. For in our Prayers we ought always to have before eyesthe FromifesofGod, and theAlmightinefs of God. The Leper was per- fwaded only of Chrifl's Power, he knew not his Will; and there- fore he laid : Lord^ if thou wilt, thou can ft make we clean : And he was made clean, Matth. 8.2. How much more (hall we obtain thofe things which we ask, if we be perfwaded of his Power, and doubt not of his Pro- mifes. 4. It ferveth both for a Spur to do well, confidering that God is Able to fave j and a Bridle to reftrain from evil, feeing he hath Power to deftroy. Fear not them., faith our Saviour, that can kill the Body, Stc. 5. It ferveth in profperity to continue us in our Duties, that we abufe not God's Bleffings : Becaufe as he gave them, fo he is able to take them away again, as J^/' acknowledgeth, Job i. 21. p. To make us undergo theCrols with patience and chearfulnefs, and to hope for help in the midft of adverfity and death ; becaufe he which hath promifed to hear and help us, is able alio to deliver us out of all our troubles, Fjal. 50. 15. John 10. 29. Dan, 3. 17, 18. and 4. 32. 7. To keep us from defpairing of any Man s Salvation, although he feem to be reje%d of God ; and to make us walk in Faith and Fear : Becaufe *God is able to raife him up that is down, and to caft us down that Hand. And fo Vaul doth reafon from God's Omnipo- tency jabout the RejeQion and Flexion of the Jews and Gentiles, Rom, 11.25, 2|. 0 2 ^. vi 8. It ferveth to confirm all the Articles of our Chriftian Faith ; the fum whereofis contained in the Creed. f Thus much concerning the All-fufficiency of Go A. What is his Will ? It is an Eflential Property of God, whereby of hinalelf, and with one A£l, he doth moft holily will all things, approving or difapproving whatfoever he know- eth, Rom. 9. 18. James 4. 15. Ephef. i. 5. What learn you of this ? Flrft, That nothing cometh to pafs by meet Hap or Chance but as God in his eternal Knowledge and juil Will hath decreed before fhould come to pafs. Secondly, That whatfoever cometh to pafs, though we know not the Caufes thereof, and that it be contrary to our Wills, yet we Ihould bear it patiently,, and therein fubrait our Wills to the good Will and PleafureofGod. How is the Will oj God diftinguijhed ? Into his fecret or hidden, and his revealed or manifeft Will. The former is known to himfelf : by which he willeth divers things, of which Man neither doth know nor is to ask a reaion of. And of this the Scripture fpeaketh thus ; If the Will of God be fo, i Pet. 3. 17. The latter, is the guide of Man in all his Actions : containing God's Commandments, wherein is fet down what we ought to do, or leave undone ; as alfo his Promifes, which we ought to believe, T)eut. 29. 29. Is not the Secret Will of God contrary to his Revealed Will ? Noj in no wile. It diftereth in fome refpeft, but it is not another Will, much leis contrary. How dijfereth it ? The Secret Will of God confidereth efpecially 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 thofe things only which are propounded in the Word ; as to believe in Chrift, and to be fanftified, (^c. ^ohn 14. I. I Theff 4. 3. It mayjeem that the R.evealed Will of God is fometimes contrary to it felf : as when Godforbiddeth Murder and Theft ^ yet God commandeth P^hxdL" ham to kill his Son., and the Ifraelites to take the Goods of the v3?gyp- tians. Here is no rontrariety : Becaufe God in giving a Law to Man, giveth none tohimfelf, buL that he may command otherwife. Therefore the Law hath ihjs exception ; that it is always juft, unlefs God command otherwife. But it feemeth that the Secret Will of God is often contrary to the Revealed Will : feeing 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 pafs, it is for fome good of God's Glory, or good of the Church, or both: In which only ^fpe^^l they by the Providence of God are fufFered to be done. How then doth God will that which is good^ and that which is evil ? He willeth all good fo far as it is good ; either by his efleaual good pleafure, m. by his revealed approbation : And that which is evil, in as much as it is evil, by di fallowing and forfaking it. And yet he voluntarily doth permit evil, becaufe it is good, that there fhould be evil, A&s 14. 16. Pfal. 81.12. Is there any. profit of this Knowledpe of God's Will ^ Yea ; great profit ior us to.know what God will have us to do; and what ha will, do with us, and fox us, i§ a thing wherein itandeth qui Salvador]. There.- fore of CD?tftian 3Clelifi(0tt4 45 fore we are willed by the Apoftle to inquire diligently after the fame, Rom. 12. 2. But the fame ApoR/e, Rom. n. ^4. before faith^ Who hath knovcn the Mind of the Lord, or who zvas his Qounfellor ? That h to fay^ none. Therefore itfeemeth that the Will of God cannot he known ; and confe- quentlyj that it may not he fought after. Indeed by that we learn not to fearch into the fecret Counfels of God, which he never revealed in his Word, neither hath promifed to reveal in this World j but after the revealed Will of God, which he hath vouchfafed to make known in his Word, we may and ought to enquire of God. As for the Will and Counfel which he hath kept to himfelf,we may admire and adore it with Vaul and David : But that we may not fearch after it, is manifeftly proved by thefe places following, A&s I. 7. Exod. 33. 18, 19, 20. Job 21. 22. Whether can God' s fecret Will be known^ or no ? If he doth reveal it, it may. How doth God reveal his Secret Will ? Two ways. Sometimes by his Spirit : As when he fhewed his Prophets many of his Judgments that were to come. Sometime by the thing it felf which he willeth, or by the effe^sof his Will : As whena thing doth fall out which was before unknown. As for Example ^ A Man doth not know before it come, whether he fhall be fick or not, or of what Difeafe, or when, or how long : But when all thefe things are come to pafs, then it is manifeft what was God's Will, before concerning the Matter. Shew we what is our Duty in refpe[l of this Secret Will of God. Our Duty is twofold : Firfl, We mult notcurioufly fearch after the know- ledge of it, but worlhip and reverence it. Secondly, Before it be made manifeft by the Effects, we muft generally reft quietly in the fame. Shew me how by an Example. Thus a Chriftian muflrefolvewith himfelf; Whatfoevcr the Lord will do with me, whether I live or die, whether he make me rich or poor, ^c. I reft content with his good Will and Pleafure. What muft we do when his Will is revealed unto us ? Then much more muft we reft in it, and be thankful for it : As fob was, who faid. The Lord hath given and taken, even as it pleafeth the Lord, ^c.fcb I. 21. What call you the Revealed Will of God ? The Revealed Will of God is twofold : The one is that which is properly reveakd in the Law, that is, what God requireth to be done of us ; and there- fore it is calkd the Law : And after this we muft enquire. The other is in the -. Gofpel, which (hevvcih God's Will towards us, and what he hath decreed of us in his eternal Counfel as touching our Salvation. God indeed by his Law hath made it known what his Will is^ that of us muft be done andjuljilled: But hath he revealed in his Word whatJs his Will and ? leaf ire towards us ? Yea, he hath fo: And that is proved by thefe places of Scripture following, Ephef I. <.. Mat. 9. 17. J oh. 5. 39. and 6. 40. and after this knowledge of this Will of God we muft diligently enquire. But vohelher may this Will of God be known cfus^ or no ^ Yes, it may. For as it is revealed in the Scripture, fo it is alfo confirmed and fealed before our eyes in the Sacraments, and the daily Beneiits which we; leceive from the Lord.. ^ , It. And. 4^ XDe ^ttm ano ^uuftance And is tlnsjujficient to perfiaade us to believe his Will? No. For except the Lord doth perfwade us by his Holy Spirit, we (hall nei- ther believe it nor know it ; as appeareih by thefe places of Scripture, i Cor. 2. J 6. 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, becaufe the Word is near un- to us, in our Hearts, as Pj/// faith, R^;;/. 10.6,7, S- For touching the Matter of our Salvation, the Will of God is lb clearly laid open in the preaching oi the Golpel, that it needs not to be more clear. If at any time we cannot know nor underft and this Wiilo} God^ as touching our Salvation^ in whom is the fault ? The fault is in our felves : And the Reafon is, becaufe we are carnal and natu- ral, and deftituteofthe Spirit of Chrift. For Pa;// laith, The carnal and natu- ral Man cannot perceive the things of God. But if the Spirit of Chrilt doth come and open our Underftanding, and corre£l our AfteSlions, we can no longer doubt of his Will. And therefore the Apoftle immediately after addeth, -.and faith, But we have the Mind of Chnj}^ i Cor. 2. i5. W'hether is this Will of God made known to every one of God'' s Children par. ticularly^ or no ? 1 Yes; it is. For Pj///, having the Spirit of Chrift, faith, That this Wil of God was manifefted unto him. Gal. 2. 20. Qw'/? loved me^ ami gave him- f elf for me. And to the Corinthians he faith, But God hath revealed them (/*. e* the Joys of Heaven) to us by his Spirit, i Cor. 2. 10. How doth this prove that we can have this Knowledge ? Very well. For if all the Ele£t are led by the fame Spirit that Paul had, it will alfb perfwade them of this Will of God, as well as Paul. But hozG prove you that they have the fame Spirit ? That the fame Spirit is given to all the Ele£t, I prove it out of the Prophet Efay.) who faith thus, A^y Word and my Spirit Ihall not depart from thy Mouthy nor from, thy Seed j or ever^ Efa. 59. 21. Which is fuch aBleffing, as no Bleffing can be defired in this World greater, more excellent, or more heavenly. For when we are once armed with the knowledge of this Will of God, we ihall pafs though Fire and Water without any danger ; {fjay 43-2.) we Ihall over- come the World and Death, and triumph over our Enemies^ as Paul did, Rom. .8. Whether are there tnore Wills in God than one or no ? The will of God in fome refpecls is but one, and in fome reipe£ls it is mani- fold. How is it but one ? For the better determining of this Point, we mult fir ft confider how many fignifications there be of this word. Will, in God. 1. It fignifieththe Faculty or Ability of willing in God ; and fo it is God him- felf, and the very EfTence of God . And fo his Will is but one. «• It fignifieth the A^ it felf of Willing s and if it bj fo taken, it is all but one : For God doth that in one, and that eternal Acl will whatfoever he will. h It fignifieth the free Decree of his Will, concerning either the doing or the fufleringof any thing to be done. If we take it in this fenfe, the Will of God is fiill but one, and that eternal and Immutable, May we call the Decree of God's Will, the Will of God ? ¥§3, very well. As the Tellament of one that is deceafed is called the laft Wil! of the Teftatot ^ becaufe it u the firm and M\ Decree ot the Teftatof s t Will i of C!)?ifttan aaeligidn. 47 Will and Mind, concerning the dilboling of his Goods. And the Scriptures do make the Will oiGod, and the Counfel or Decree of his Will, to be all one: Asappeareth in thefe places following, Efa. 46. lO. A^is 4. 27. Joh, 6. 40. How is the Will of God manifold? There he t\^'0 refpecls chiefly for which the Will of God is faid to be mani- fold, or more. than one, Fi- ft, For the divers kinds of tilings which God doth v/ill : And hereof it ^r is, that it is called fDinctime the W. 11 of God concerning ns, and fometime the Will of God done by us. The firft is his favour and love towards us in Chrifl Jcfns, in vvliich he willeth and dccrecth that we fhall be favcd through his Son : Of this Chriil fpeaketh, John 6.40. The other which he will have done of Ds, is that which is expreiied in his Word : Aid that is to b:lieve in Chrift, r!nd to walk in his Law?. Of which David faich thus, Teach me to do thyWill^ becaufethou art wyGod^ Pial. 143. lO. and P^/// faith, Rom. 2. 18. Thouknom- . eft his I0'llj that is, his Law. Which is the other refpe[I for which God is faid to have many Wills .** The Will of God is faid to be manifold and divers : For that thofe thing's- which he willeth, he doth feem to will them after divers forts, and not after . one and the fame manner. Firft, After one manner he doth will good things j, and after another manner he doth will evil things. Shew how that is ? He willeth good things properly and abfolutely by themfelves, and for them- felves ^ he w^illeth evil things for another end, Rom. 12. 2. and that is for good £00 : And the firft is called the Goodwill of Godjand acceptable to himfelf •, the latter is called the PermilRve Will of God, or a voluntary permiflionin God, becaufehe is notcomj^elled or conftrained againft his Will, to will them. Again, fometime he willeth Imiply and abfolutely, fometimes he feemeth to will con- ditionally : And fome things he revealeth at one time, fome at another ^ and fome things he doth for which he giveth a Reafon, and the Reafons of fome things.-^ arcf^cret to himfelfonly and for ever. WA^cn then belike you grant that in God there be many Wills. No, I deny that, for although in thofe aforefaid refpe^is the Will of God is faid' to be maniiold for our undevftanding, yet for all that, indeed and in truth the Will of God is but one only, and that m oft conftant, eternal, and perpetual. As lor Example-, He willed fome things in the Old Teftament, he h.ith willed other things in the New Teltaincnt, yet one and the fame AVillin Gjd decreed both. Again, his Will was, that fome things in the Qld Tefta- ment ihould hilt for a time, that is, to the coining of Chriit : or, as the Apoltle fijth/tothe rimcof RcfornuLion, Ueb. 9. lO- but he willeth that the things of the New Te:tament (liall liit to the end of the World : And yet one Will in God decreed both thefe from everlalling. Again, although God feemeth to us to will fome txhings abfolutely and fimply, and fome things conditionally^ yet in truth, to fpeak proj)erly, ail things whatfoever God willeth, he v^iiIcth abfolutely that fimply. And wherca^, he is faid to will fome things condi- tionally, that is to be referred to the manifcftationof his Will. For there isnotin'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 againft the nature of his eternal Kingdom and Knowledge. Objeci God commandeth many things to be done which are not done : fo that there is a Will declared in his Word, and th^reis another in him forbidding or hindring that which he commandeth in his Law j and therefore there are in God many Wills. ~ 48 %^t ^tttn mt ^nWmtt The things which God commandeth are of t\vo forts, fome are abrolutely com- manded vviihout anycoaditionexprcfled or concealed •, as that Mofes Ihould cauie all things about the Tabernacle to be made according to the Patcern givea him in the Mount. Other ibnie things are commanded and fet down with condition ; as when Chrid faid, Mark lO. 17, i^. Ifrhou wilt inherit eternal Life, keep the Commandments. And the Law faith, Do this and this, if thou wilt live. And thefe are propounded conditionally to ail, as well the Ele£i as the Reprobate. God his abfolute Will is always one and the fimc. And are they propounded to both after one fort ? No, not lb. For although they be given to the EleO: with Condition, yet the Will of'God to them is abfolute. For God's Will limply is, that all his Ele£l fhall be faved, if not always, yet at the laft ^ and becaufe of their own ftrengththey cannot do the Commandments of God, theuf rrc God doth give them ftrength by his Spirit ^ and becaufe by this ftrength they cannot do God's Will perfeSly, therefore it is fulfilled for them by Chrift, which is made theirs by Faith, and in whom God doth accept their broken and imperfed Obedience, as if it were whole and perfc8:. But as for the Wicked and Reprobates it is not fo with them. For although God doth give them a Law to obey, and doth promife them Life if they do obey it : Yet his Will to them is not fo abfolute, that they fhall keep it ^ neither ihall they obtain the Promifes either in themfelves or in Chrift. 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 ? N05 he doth not delude them. For although he doth not fhew what he will abfolutely have done of them, which is properly his Will indeed ^ yet by his Law he doth teach what is their Daty, and the Duty of all Men : Adding more- over, that whofoever fhall negle6: and fail in this their Duty, he finneth grie- voufly againft God, and is guilty of Death. Can you make this plain by fome Inftance or Example^ or any "Parable in the Scripture ? Yea, it is manifeft in the Parable of the King's Supper, and the bidden Guefls. They which were firfl bidden and came not, were not deluded by the King ^ becaufe he flgnified unto them what he liked, and what was their Duty s but yet he did not command that they Ihould be compelled to come in, as the two forts which were bidden afterwards. Where we fee that the King's Will was not alike in bidding the firfl:, as it was in the fecond : For in calling the latter fort, his Will was abfolute that they fhouldcome indeed, and fo caufed, that they did come ^ but to the firft he only fignified what he liked if they had done it. How do you apply this to the Matter in ^efiion? I apply it thus. As it cannot be faid that the firfl bidden Guefls were mocked by the King, although his will was not fo abfolute for their coming, as it was in calling and commanding the fecond fort of Guelts : So it cannot be faid that God doth delude and mock the Reprobate in giving them a Law to obey, although it be not his abfolute Will that they fhould come and obey the Law. For it is fufficient to leave them v^ithout excufe, that they know what is acceptable to God, and what is their Duty to God j who hath abfolute Authori- ty and Power over them, and over all. ObjeQ:. CodcommandethYharoahto let 1/rael go, and yet his Will zmstothe contrary : Therefore there were two contrary Wills in God^ one revealed ^ the other concealed. It of Cf)jiftiatt WitUsiotu 49 It folio weth not. For the Will of God was one only, and moft conftant, and that was that I/nwI fhould rot be fcnt away by Ph.iraoh, and fo that was fulfilled. As for the Commandment given to Pbjroah, it was a Dochineto reach Pharaoh what he mult have done if he would avoid fo many Plagues, and fl^ewed him his Duty, and what was juft and right to be done : but it was no teflimony of theabiolute Willof God. Whctljc?- doth God zm/l Evil orSi/i^ or no ? whether G'- . Before we anfwer to this (Xueftion, we m.uft confider of three things. dochwii. How many ways Sin may be confidered. i How many things are to be confidered in Sin. 2. How many ways one may be faid to will a thing. ?• Go to then s Jloevo firft bozo many ways Sin is to he confidered. Sin is to be confidered three ways. As it is of it felf Sin, and Itriving againfl the Law of God. i. As it is a punifhment of Sin that went before : For God doth oftentimes punifh 2. one Sin with another. As it is the caufe of more Sin following, Rom. i. 26. for one Sin doth beget 3. another, as one Devil calleth feven Devifs, 2 Thejj. 2. 1 1. 'Now declare how many things you do con fide r in Sin. In every Sin there are three things. The Aftion : And that is either Inward or Outward. The A£lion which we i, call inward is threefold : Either of the Mind, as evil Thoughts ^ or of the Heart, asevil AiFe^ions and Defires; or of the will, as an evil choice, or confent to Sin. TheA£lionswhich we call Outward, are theAdionsor Work oftheSenfes fighting againft the Law of God. The fecond thing in every Sin, is the deformity or corruption of the A£lion •, f . that is, when the A£lion 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 Offence or Guiltinefs thereof, whereby ^, the Party oflending is bound to undergo Punifhment. This Guiltinefs and Ob- ligation whereby we are bound to undergo the Penalty of Sin, hath its Foun- dation in Sin it felf ^ butitarifeth from the Juft ice of God, Rom, 6.. 2^ who in his Juftice rewardeth Sin with Death, as Juftice indeed giveth to every one his due. Now comeyou to your third Pointy and fhew how many ways one is /aid to will a thing. We are faid to will a thing two ways i either properly, foritfelf^ or impro- perly, for another end. What mean you by a proper willing of a thing ? We do will a thing properly for it lelf, or for its own fake, when the thing which we will or defire is of its own nature to be wifhed and defired : As for the Body, Health, Food, Apparel, and fuch like; or for the Soul, Faith, Repen- tance, Patience, (S'c. We do will a thing improperly, when the thing which we will is not of it felf to be wiflied, but yet we will have it for fome good that may come thereof : As for Example, We will the cutting ofl'fbme Member of the Body, not becaufe of it felf it is to be wifhed, but for the health of the Body which doth follow that cutting. What difference is there between the/e two Wills ? There is great difference. For thofe things which we will properly, we love and approve them, we incline unto them, and we delight inthenij but that which is known ofitfelfto be evil, our Will is not carried unro that with love and liking, but doth decline from it. And whcreasa Man vvilleth a Mem- ber of his Body to be cutoff, we may rather call it a Permiflion than a VVillirg, and yet a willing Permiffion. Touhavejhezaedhow many ways Sin is to be confidered^ how many things are to be confidered in every Sin, and hozv we are f aid to will a thing. Now let me hear what you Jay to the Matter in ^eflion \ that is^ Whe- ther God doth will Si n^ or no? Before 1 anfvver directly to your Q^iellion, I' think it is not amifs to fnevv what every onemufi: carefully take heed of in anfweringto this Qiieftion : For in anlWering there is danger. l^et me hear what Dangers mufl be avoided in anfwering, Tiiere are two : And every one mult avoid, them, and iail betweerrthem as between two dangerous Rocks. Tiie firJt is this ; We mufl take heed left we make God the Author of Sin by affirming that he willeth Sin, as the Libertines do, and as Adam did, Gen. '2,i 1 2. for that were the next way, not only to put off our Sins from our feives, and lay them upon God, but alfo to call off all Gonfcience of Sin, and all Fear of God ; than which nothing can be more blafphemous againft God, and pernici- ous to our felves. VVbat is the fecond thing to be avoided ? The other is this : We mufl: 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. Thefe are two dangerous Rocks and Herejies indeed.: But now I expe^ a di^ - reU Anfwer to the ^ueflion. That cannot be at once, but by going from Point to Point according to our former diftinftion of Sin, and Willing. Very well then ; declare firft oj all^ what things God doth properly Will^ which oj themj elves are to be willed. T*. God dorh fivft and chieily willhimfelf ; that is, his own Glory and Majefly^ as the end for which all things are : And this he is f^id to will properly ^ that is-, he loveth it,advanccth it, and delighteth \^ ir. And to this purpofe ferve all thofe Scriptures which commanded us to fantiifie his Name, and to adore his Glor>>, a .Cor. le. ^^' as in Efa. 48. i.i. Frov. 16. 4 Rom. 11. 36, 2. Befides himfelf, he doth properly will all otb.cr things which he made, and which he doth himfclf, infomuchas hedoth approve them, and love them, as appearethbythefe places following-, God/aw all that he made^ andit wasgood^ {Gen. I. 91.J and therefore gave a Commandment, that one fhould preierve another, by multiplying and increafing. Ag^in, it is faid, Wbatfoever the Lordwjll.^ that hedoth^ (Pfal 135.6,) therefore whatfoever 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 Peo- ple. Whether- doth God willRuniJhments or no^- Yea, his Will is the firfl: and eiiicientcaufeof all Punifh-ment : Which is pro- ved by this Reafon and Arguments Every good thing is of God :, every Punifh^ ment being a Work of Jufticeis a good thing-, therefore every Puniihment is of God, and he doth will it. What Jay you to the words. . in.EzQhkl 18.. sg, Z2,..Iwill not the death of a S'm?!.erJ : Tliat of CD?ittian WitUsimu 51 That place is to be underftood only of the Eled. For properly indeed God doth not will their Death, and theieforc to keep them trom D.-jth, meaning eternal D-'ath, he giveth them Repentance. Whether doth God will Sin as it is a punifhment of Sin that went before ? Yes, hedoLh : And it isulaal withGoi to puniih one Sin wth another. As for Example^ The havdnirg of PWWrs Hectrt was a iin in P/WW;, and God brought it upon him, not as lin, butas a punifhment of his former fins. Ton fay that in every Sin is an AiUon or Deed^ zvhichis either Inward^ or Outward, isohether doth God zvill that or no ? So far forth as it isan xAtlion onlv, Gjd doth will it : But Hot the corrupt tion and deformity of the Adion. For in hira we Hvq^ move, and have our being, A^s 17. 28. But whether doth God will Sin properly^ as it is a tranfgreflion of the ta^^ and a corruption in the AUion^ or no ? No, he doth not, neither can he ^ for it is againfl his Nature. And to this eflea ferve thefe places of Scripture following, Vfal 5. 5. Ueh. i. 9. i JoK I. 5. and Realbn doth confirm it many ways. For look what God doth will properly, he lovethand allowethit : But God hateth and damneth Sin, as the Scriptures witnefs ^ and therefore he doth not will it properly, Zach. 8. 17. Again, he hath fent his S3n to take away the linsof the World, and to deftroy the Works of the Devil ^ therefore he doth not will them. Laflly, If God fhould properly will Sin, then he mufl be the Author of Sin : But he is not the Author of Sin : For the Scriptures do never attribute fin unto God, but unto the Devil and unto Men, Rom, 9. 14. i John 2. \6. But although God doth not properly will Sin^ yet he doth willingly permit Sin i doth he not ? Yes. But for the better underftanding how God doth permit Sin, wemuft confider how many ways, or in how many fenfes one is faid to permit a thing : and that is three ways. To permit, is fometime of two good things to grant that which islefs good, although it wereagainll our will. As for Example ^ A Man would bring up his Son in Learning, rather than in Warfare, or in any other Occupation ^ but becaufe his Son hath more mind to an Occupation than to Learning, and doth crave of his Father to go to fome Occupation, or to be a Soldier rather than a Do8:or, his Father doth grant him his dcfire, but he had rather have him to be a Scholar •, and this is a kind of a Pern^iflion and Suffering : But this Permilfion ought rather to be called a Will indeed ^ for that which is lefs good (yet becaufe it is good) he doth will it, and approve it, and it is a true Objed~ of his Will ; And it may be called a PermifTion in refpetfof that Will which had rather have had the greater good. And is thus God faid to permit Sin in thisjenfe ? No, by no means. For Sin ('as it is Sin) hath no Ihew of goad in it, which may be compared with a greater good. Which i s your fecond way of permitting ? Sometimes to permit, is to grant one Evil to go unpunifhed, that many and more grievous Evils thereby maybe prevented ^ as many times Princes and Magiltrates are wont to do : And fo fome do think that God hath granted fome Sin to be done witliout danger or threatning of punifhinent, left more and more- heinous mifchief (hould enfue. And are not you of this mind ^ Y 2 . . Ho; ji %^t ^ttm ano ^ttbftaiw No, God forbid I (hould. For the Apoftle^s Rule is both general and true. We t^uft not do Evil that Good may come thereof, left we be damned julUy : therefore no Man may by the Law ol God admit any lin to avoid another, What is your third w^jy nj permitting ^ To permit, doth fometime lignifie not to hinder and ftop Evil when he may : and fo God is faid to permit Sin, becaufe he could by his Grace hinder and P even? fins that none ihould be committed ; and yet he doth willingly permit us in our Nature to Sin. That God doth thus permit Smit is evident by thefe plaes of Scripture, ?faL 8i. n, 12. Alls 14. 16 That he doth permit them willingly, andnor conftrained thereunto, thefe places do Giew, Rom. 9. 19. ''^''' ""^^or what caufe doth not Godhindcr Sin, hut permit it^? ■ r • r a Not without caufe •, but that he may ufe our Sins /which is his infinite G^d- nefsand Wifdom) to his own Glory : For hereby his Jufticein puniihingofbin and his Mercy in pardoning of Sin, is made manifeft and known, to the great Glory of God, and Praife of his Name. Whether (foth God alter his Will at any time, or no ^ For the better underftanding of this aueftion, we muft confider two things. Firft, How many ways our Will is changeable. Secondly, The Uules that move us to change our Wills. , , Vcrv well : Declare the firft. How many ways our Wills are changeable ^ The will of Man is changeable two ways : Firft, When we begm to will a thing which we did not will before. Secondly, When we leave to will that which we willed before. , , ^ n rirr nx j .t, v/.r * Now/hew what are the cau/es thereof : And firft. Why a Man doth will that which he willed not before. ^ n ^ i. . The caufes of thefe are two. Firft, Our Ignorance : Becaufe we know tha 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^ of that which is unknown there is no defire. The fecond caufe arifeth from the alteration ot Na- ture : 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 atano- ther : As for Example, In Summer our Will is inclined to cold places, but m Winter our will is altered, and doth affeft and defirethe warm. Whether is there anyjuch caufe in God to maize hm change his Will, or not ^^ No ; neither of thefe Caufes can be in God. Not the firft, for he doth moft perfeaiy know all things from all eternity: Not the fecond, for there^ is no- thing in God for which any thing maybe found to be profitable or hurtfal, he is always the fame, having need of nothing •, and therefore he cannot will any thing that is new to him, and confequently his Will is not changeable. But what fay you to the fecond way of changing our Will ; that is, of leav- ing to will that which before we had deter mined: whereof cometh that J Forthistheremaybe yielded two Reafons. 1. Wedo change our Willsof our own accord ; becaufe the latter thing doth feem to us to be better than the for- mer. 2. Being conftrained, or againft our minds, we do oftentimes change our Wills ^ becaufe our firft Counfelwas hindred by fome crofs event, thatit could not have its due efteft. , ^ , ^ 1 n ,,7 VVbaber are any of thefe two Qaufes in G Decrees are, and ever have been, and always fhall' be ful- filled, and none fhall hinder tlie Will of God • for' it doth always remain one and the fame. And this Dodrine is moft ftrongly guarded and fenced with thefe Places of Scripture^ Nio?ib. 25. 19. Mai. 3. 6. Efa. 46. 10, Rom, 11.29. Paul/j/V/;, 1 Tim. 2. 4. // istheWillof God that all Men fhouldhefaved^ and come to the Knowledge of the Truth; and yet all are not faved) therefore God's JVUl is mutable ? If this Place be underltood of God's Revealed Will, then the Senfc 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 ChriR-. But if it be underftood of the Secret Will of Gcd, the Senfe may be threefold. Firft All Men, that is, of all fcrts and degrees, he will have fjme. Secondly, So many as are faved, all are laved by the Will of God. Thirdly, Therefore, God willeththat all (lull b: faved •, that i?, all the Eled. For in the Scriptures this Word All is put fom^times for the Ele^f, without the Reprobate, as Rom. 5:. 18. 1 Cor. i>. 22. What is there comprehended under- the Holinefs of God^s Will? The Holinefi Holinefs is a general Attribute of God, in regard of all thefpecial Proper- of God's Will; ties of his Nature, in refped whereof he moft juftly loveth, liketh, and pre- •E^a- 6. 3. ferreth himfelf above all. Unto which moft Holy Will muft be referred both ^^^' ^^^ ''^^ Aftedions, ( to fpeak according unto Man ) as Love and Hatred •, with their Attendants, ( Goodnefs, Bounty, Grace and Mercy, on the one fide •, Dif- pleafure. Anger, Grief, and Fury, on the other ) : and alfo the ordering of thofe Aife£fions, by Juftice, Patience, Long-fufFering, Equity, Gentlenefs, and rcadinefs to Forgive. What lnflru[f ions do you draw from the Holinefs of God? 1. That as every one cometh nearer unto him in Holinefs, fo they arebeft liked and loved of him : and confequently it fhould breed a Love in our Hearts of Holinefs, and Hatred of the contrary. 2. That this ought to kill in us all evil Thoughts and Opinions which can- life of God in our Hearts ^ feeing that in him, that is Holinefs itfelf, there can be no Iniquity.- Wherein doth the Holinefs of God fpeci ally appear ? In his Goodnefs and Juftice-, Exod. 20.5,6. and 34. 6,7. Nahum 1.2, 3. Jer. ?2. 18, I p. What is Gods Goodnefs f* It is an fJiential Property in God, vvherebv he is iniinitely Good, and oiOi Go^i himfelf; and likewife benehcial to all his Creatures, P/"^/. 145.7. Mark 10.°°°^°^^*' 18. Jcunes I. 17. Matth. 5. 45. Vfal. 34. 8, p, 10. How many ways then is the goodnefs of God to be confidered f Two ways. Either as he is in his own Nature, of. himfelf fimply Good, and Goodnefs it felf ^ ( /'. fo Perfecf, and every way fo abfolute, as nothing can be added unto him ) : or elfe as he is good to oilier?. Both u'ays God is in him- felf a Good God : but efpecially for his Goodnefs towards us, he is called a Good God, as a Prince is called a Good Prince. Shew how that is. A Prince may lea good Man, if he hurt no Man, and liveth Honeflly, ^c. But he is not called a Good Prince, except he be good to his Subjefts v that is, if he be not mildj gentle, liberal, juft, a defender of the Godly, a puni^ner of ■ ~ "^" the 54 Xlje 4r>ttm anB jSmDftance the Wicked ^ fothal tlie Good may lead a quiet and peaceable Lite in all Ho- iiefly and Goodnels, (i Tim. 2. 2.) So ihe Scriptures call God a Good God., becaufe he is not only Good in himfelf, yea, and Goodnefs it klf^ but alio be- caule he is Good toothers-, that is. Mild, Gracious, Merciful; his Nature is not cruel, favage, nor bloody towards, but moll mild, pleafant, fweet, and fuch as may allure all Men to trull in him, to love him, to call upon him, and toworfhip him, Ffttm atiD ttDftattce kind of Gifts and Graces, which of his free Favour arebeftowed, whether temporal or etern;d, Epkef. 4. 7. Whether ii there Grace in God^ accovdiTig to the firfiSigniJiciitionDf Grace^ orno f* Tea: for God is of his own Nature molt gracious, and Grace it felf. Which 'Grace was in Chrifl: Jcfus from his Infancy, ("as he was Man) aid did eve- ry Day more and more lacreafe, luuke 2. 52. Vfahn 45. 2. And smongft all things chat were created, there was nothing indued with fuch Grace as Vv'as . the Humane Nature of Cariil: ^ and that was by the fulnefs of the Godhead, which dwel: bodily in him, ColoJ. 2 9. Whether is Grace properly attnh.^ted to God in thefecondSenfe^ or no ? Yea, inoft properly. For God doth juftifie us, that is, he doth account us for jull, through his Son Jefiis ChriR ^ and that of his free Grace and Fa- vour, without any defert ot our parts, or any thing in us, Ro)n. 3. 20, 24. and 4. 16. What be the Caufes of this Grace or favour of God. ? The Efficient Caufe is his Goodnefs and Free Will : The Final Caufe there- of, is theSilvation of his chofen Children, and the Glory of hiniielf, and of hisSonChrift Jefus. What are the Effe&sof God's Grace to us -ward? In general ; the Grace of God ( whereof there is no Caufe in us, but only his own Goodnefs and Will ) is the firll Caufe, the middle Caufe, and the lafl Caufe, and the only Caufe of all that belongs to our Silvation, Ro}?u 9. i r. And particularly, it is the Caufe of our Elecf ion, of our Redemption, of the fending of Chrift into the World, of our Calling, of the preaching of the Gofpel, Ephef. i. 4. John -2^.16. Rom. 5. 8. It was'the Caufe why the Apoftlcs were called to the preaching of the Gofpel, Gal. 1. 15:, 1 5. Ephef. 3. 8,9. It is theCaufeof our Fjich, of Forgivenefs of oir S ns, of our wliole Juflilica- tion, of our Regeneration, of our Renovation, of our Love to God and our Neighbour, of the Holy Ghofl: in us ^ of our good Work?, of our Obedience, of our Perfeverance, of the Fear of God, of Eternal Life, of Life it felf, 2 Tim. I. 9. ?hi/. 2. i:^.Rom. 12.6.1 Cor. 1 2. 5?. Rom. 5. 24. Tit, 3. J . i Job. 4. 9. Ezek. 7,6. 27. Jer. 32.40. And in a word, the beginning, the continuance, and the accompiifiiment of our whole Salvation doth depend wholly upon the Grace and Favour of God: and what good thing Ibever we have, or lia\^ had, or may have, belonging either to this Life or the Life to come, is to be attribu- ted wholly to the Grace and Favour of God. What is the Love of God ? ^Ir^A ^"^^^ ^^ ^^ ^" Effential Property in God, whereby he lovetli himfelf above ail,. ®^^°°' and others for himfelf, i John 4. i5. Rom. 5-8. John 3. 16. Tit. ^. 4. Mali 1.2,3. What learnyoufrom hence ? That we fliould love him dearly, and other thin,2,sfor him. That we may the better know what the hove of Godis^ declare fir ft ^ JVhat hove is in our f elves. >' ^y»'tt. - - - -It is a Pafllon of the Mind, whereby we are fo aifefled towards tlie Part^ whom we Love •, that we are rather his than our own, forgetting our felves t^ do him good whom we fo Love. And is hove fuch a thing in God ? No : the true Love of God is not fuch as our Lcve i?. What difference is there /* There of €^timm musioxu 57 There is great difference two ways. Firlt, In time : for Love was in God before it was in us, or in any thing created •, for he loved himfelf, and ns alfo before the World was. Job. 17. 25. Secondly, They differ in Nature and Qiia- lity: for tiiat Love winch is in God is mofl perfeilard pure, withoit Pallion • but in us it is imperfed, and matched with Puffions, with impure Affedions and Grief of the 'Mind. After what manner doth the Scripture exprefs the Love of God? In the Scriptures God doth compare himlelf to a Father and to a Mother lo- />^\^ ving their Children ; to a Hen gathering her Chickens together under her^jjj^^ Wings ; to a good Shepherd feeking up his Sheep, and to divers other things. ^^>^//^.'' And wherefore ferve- thefe Comparifons ? They are tor our Profit two ways. Firfl, To fhew us that God's Love to- wards us is moll vehement and fincere. Secondly, To make us bold in com- ing to him, and calling upon him. So for this Love Chrilt Jefus calleth us by all the Names of Love: as his Servants, hisKinfmen, his Friends, his Spoufe, his Brethren, and by many Names more : to lliew, that he loveth us with all Loves,the Father *s Love, the Mother's Love, the Mailer's Love, the Husband's Love, the Brothei'i Love, ^c. and if all Loves were put together, yet his Love exceedeth them all : for all could not do fo much for us as he alone hath done. If Love doth not fjgnifie any AffeUion or VaJjUon in God, a^ it doth in us : What then doth itfignijie ? In God it fignifieth three things molt perfe£l. Firft, The eternal good Will of God towards fome Body : for the Love of God (fuppofe towards the Eleft) is his everlalling good Will, or his Purpofe and Determination to ihew them Mercy, to do them Good, and to Save them, as in Kom. 9. 11, 13. Secondly, The Effefts themfelves of this Love or good Will ^ whether they be temporal concerning this Life, or eternal concerning the Life to come, as in i John 3.1. Thirdly, The Pleafure and Delight which he taketh in that which he loveth: and fo it is taken in VfaL \%. 7. What things doth God love he fides himfelf f* Belides himfelf, God loveth all things elfe whatfoever he mide : B .it he lo- veth not Sin and Iniquity ^ for he never made it, as S\ John faith, i John. 2. 16. Again, he loveth his Son, being manifelled m theFleih • and he loveth his chc- fen Children for his Son's Sake, with whom he is well pleafed, Matth. 3. 17. Objed. I. T^he Scripture faith ^ That God doth hate all that -work Iniquity : How then can God both hate and love one andthejame Man ? In every wicked Man we mud confider two things. Fiift, His Nature. Se- condly, His Sin. His Nature is the Work of God, and that he loveth : Bat his Iniquity is not of God, and that he hateth. Objc£l. God doth affli[i his Children •, therefore he doth not love them. Whom he loveth be correQeth, {?rov, ;. 12.) and therefore he corrcCleth them becaufe he loveth them ^ even as a Goldfmith trieth his Gold in the Fii e, bccaufe he loveth it. Whether doth God love all alike^ or no? ^ No : He preferreth Mankind betore all his other Creatures ^ for which caufe God is called fhilanthropos^ that is, a Lover of Men. And this appeareth by three Effeds of his Love. Firft, He made him according to his own Image ^ that is, in Righteoufnefs and true Holinefs, Cen> i. 26, Ephef 4. 24. Secondly, He made him Lord over all his Creatures, Vfal 8. j, 6, Q. Thirdly, Thirdly, He gave his own Son to Death for his Kanfom. Doth God love all Men alike ^ No : For he loveth his Ele6l better thin the Reprobate. For the EleQ: he calleth cfie'Stnally by his Spiiic in iheir Hearts \ when he calleth others but by the outward Voice of the Gofpel, i^c. Again, amongit the Eled thcmfelvc^, fome are aQually Wicked, and not yet reconciled nor called, as was P^/// before his Converfion. But the refl are called and already- made Holy by Faith in Chriil, as P^/^/ was after his Conver- hon. Aid ot thcf-% he loveth the latter fort with a greater nieaftre of Love than the former, as the Scn[tare reflifieth in Pr^i;. 8. 17. What manner of Lcve doth God bear to hh Elelf ? It hath three adjiuicts or properties. Firit, It is free without defert. Sxondly, It is great wicjioutcomparifon. Thirdly, It is conllant without any end. liovo U the hove of God f aid to be free ? It is free two ways. Firil, becaufe nothing caufed God to love us, but his own Goodnefs and Grace : And therefore St. JohnidXih^ that his Love was be- fore ours, I John 4. i o. Secondly, Ic is tree, becaufe God in loving us, did not regard any thing that belonged to his own Commodity: For, as Dji;/i faith, P/j/. 16.2. he luth no need-'-f our Gaocis ; but only to our own Salvation he loved us. Wherein doth the Greatnefs of God's Love appear to his EleS? It appeareih two ways. 1. By the means which God ufed to fave us by, that is, the D^^ath of Iv.s Son : And fo St. John fetteth forth his Love, John 3. iS. I John 3. 16. when he faith «V«, that is, So^ (as if he fhould fay, fo ve- hemently, foaidently, fo earneftly, fo wonderfully ) did he love us, that for our Stlvation he fpared not his own only Begotten Son, but gave him to the Death of the Crolsfor our Solvation. What elfe doth Jet forth the greatnefs 0} God's Love tmto us ? The coiihderation of our own felves. For he did not only give his only Son to Death for us, but it was for us being his Enemies. And this Circumftance is ufed by the Apoltle to exprefs the fame, Rom. 5. 7, 8. Where findyou it written^ that God's Love is conftant and perpetual ? That ismanifeltly fhewed in thefe Scriptures following, Hof. ii. 9. Joh. 13. i. Rom. Mi 2 p. For as God is unchangeable in his Eflence and Nature • fo is he unchangeable in his Love, which is his Effence and Nature : And therefore is God called Love in the Scriptures, i John 4. 8. Hfes of God's What tife muji we make of God's Love ? Love. Firft, Ithiieth our Hearts with Gladnefs, when we underfland that onr God is lo loving, and Love it feif : And what is this but the beginning of eternal Life ? If eternal Lite coniift in the true Knowledge of God, as our S.wiour Chrifl faith, John 17. 3. Secondly, Out of the Knowledge of this Love, as out of a Fountain fprins;- eth the Love of God and our Neighbour. For Sr. John faith, He that loveth not^ knoweth not God^ jor God is Love, i John 4. 8. Thirdly, When we conlider that God loveth all his Creatures which he made, it fhould teach us not to abufe any of the Creatures to ferve our Luft and beaftly Aficaions. For God will punifn them which abufe his3e- loved ; as he puniflied the rich Glutton which abufcd the Creatures of God, Lu^e 16. ' Fourthly, of Cl)?(ftian laeUgiOtt^ 59 Fourthly, We are taught to love all the Creatures, even the bafeft of all, feeing thatGcd loveth ihem, and for the Lovehebeareth to us hemade them : and we muft (if we love them for Goa*s Sake) ufe them fparingly, moderate- ly, and equally or juflly. To this end we are con^imanded to let our CiCtel veil: upon the Sabbath Day, as well as our felves : to this end we are forbidden to kill the Dam upon her Neft •, and to this end we are forbidden to muzzle the Mouth of the Ox which treadeth out the Corn, Deut. 25.4 i Cor. 9. 9. Fifthly, We are taught from hence to love Mihkind better than all other Creatures', becaufe God doth fo : and therefore we muft not fpare any thing that we have, that ma/ make for the fafety of his Body, and the Salvation of his Soul. And for this Gaufe, we are commanded to love our Enemies, and to do them good \ becaufe our good God doth ^0. Sixthly, From God's Love, we learn to prefer the Godly Brethren, and thofe that Profefs fmcerely the fame Religion that we Profefs, before other Men-, becaufe God's Love is greater to the Elecl, than to the Reprobate: and this doth the Apoftle teach us, Gal. 6. 10. Seventhly, Whereas God's Love is freely bellowed upon us, thisteacheth us to be hun.ble, and to attribute no part of our Salvation to our felves, but only to the free Love of God. Eighthly, From hence arifeth the certainty of our Salvation. For if Gods Love'was fo free and great when we were his Eneniies ^ much more will it be fo, and conftant alfo to us, being reconciled to God by Jefus Chrifi", ^''""'Whlt'ii the Mercy of God .? . Of the Mercy It is his Mind and Will, always moft ready to Succour him that is in Mife- ^^ • ry. Or, an Effential Property in God, whereby he is meerly ready of him- fel'f to help his Creatures in their Miferies, E/a. 30. 18. Lam. 3. 22. Exod. 35. 19. Why add you this Word meerly ? Bu} feeing Mercy is a Grief and Sorrow of the Alind, conceived at another's Miferies \ horn can it be properly attributed to Gcd^ in whom are no ?aJfions nor Griefs.? . ^ , 1,. ladeed in us Mercy may be fuch a tnmg-, but not m G:)d. Mercy was nrlt in God and from him was derived to us : ( and therefore God is called the Fa- ther of Mercies, ( 2 Cor. i. 3O ^"^^ ^'^'-^n ic came to us, it was matched with many Intirmities and P.-iiions. But ic isimpropcily attributed tc God from our felves. as though it were-tirH in u... Declare then briefly ivhat things of Perjeclioa are fignified by this herd [_ Mercy ^ in Cod. By the Name of f Mercy ] two things arc fignified in God Properly, tirlt, the Mind and Will ready to h:lp and fuccour. Secondly, The help u felt, and fuccour or pity that is then Ihewcd. Where in the Scripture is Mercy the firjl way? . ^ j j , n Thofe Places of Scripture are fo to be underitood, whcre.n God doth ca!J^ himf^lf Merciful, and fliith, that he is of much Mercy- that is, he is or inch a Nature as is moft ready to freeus rrom our Evils. Where is it taken in the other Senjefor the tffeUs of Mer^y ? Q. 3 in 6o %i^t ^ttm atiD ^tttjftance In Row. 9. 15. vvhcre it is fai.l, God will have mercy on whom he will have mercy; that is, he will call whom he will call, he will jullifie whom he will, he will pivdon whom he will, and will deliver and favreirom all their Miferies nnd Evik whom he will : and thefe be the Efleas of God's Mercies, Again, in Exod. 20. 6. it is fo taken. from whence fpringeth this Mercy of God ? Tnc Eilence and Being of God is iiioiiifiniple withoi^t any m'xtnre or com- polition\ and therctore in Iiim there are not divers Q^ialities and Vertues as there be in v.s, whereof one dcpendeth upon another, or one difters from ano- tiier ^ but for' onr capacity and nndcrftandmg, the S;ripriire fpeakcth of God as thoagh it were fo/that fo we may the better perceive what manner of pod, and hovv good our God !■=. Weinhen • feeing the Scriptures dofpeakfofor our Vnderftanding^ let us hear whereof this Mercy comet h. The Cnife is not in us, but only in God himfelf ; and Mercy in God doth fprinjz; out of his free Love towards us. Why do you fay out of the free hove of God? Are there more Loves in God than one f There arc two kinds of Love in God: one is wherewith the Father loveth the Son, and the Son the Father, and which the Holy Ghofl: beareth towards both the Father and the Son : and thisLove I call the Natural Love of God, fo that the one cannot but love the other. But the Love wherewith he loveth us is voluntary, not being; conftrained thereunto, and therefore is called the free Love of God : and thereof it cometh to pafs, that Mercy is alio wholly free, that i% without Reward or Hope of Rccompence, and excludeth all Merit. How prove you that the Mercy of Godarifeth out of his Love ? That the Love of God is the caufe of his Mercy, it is manifcft in the Scrip- tures, I Tim. I. 2. Pj/^/ faluteth T/?;?(?//;>' in this order, Grace ^ Mercy and Peace from God the father^ and from the Lord Jefus Chrift : to fhew that that Peace which the World cannot give, the Mercy of God is the caufe of it • and the caufe of his Mercy is his Grace, and his Grace is nothing elfe but his free Fa- vour and Love towards us. The fame order doth Paul obferve in Titus ^. 4, ^. where he faich •, When the goodnefs and love of God our Saviour appeared-^ not by the Works of Right eoufnefs^ which he had done^ hut according to his Mercy he fa- ved me. Fiift, He fets down the Goodnefs of God as the caufe of his Love, Secondly, His Love as the caufe of his Mercy. And thirdly. His Mercy as the Ciufe of our Silvatlon •, and onr Salvation as the effeft of all. And there- fore there is nothing in us, which rcay move the Lord to (hew Mercy upon us, but only becaufe hels Goodnefs it felf by Nature. And to this doth the Fiai- mifl bccir Witnefs, Vfai 100. 5. f^-ying, that the Lord is good, his Mercy is everlafting^ and his Truth is from Generation to Generation. Towards whom is the Mercy of God extendedor Jhezxied .** For the opening of this Point, we are to confidcr that the Mercy of God is twofold. Firll, General. Secondly, Special. God as a God doth (liew Mercy Pfal. 104. generally upon all his Creatures being in Mifery^ and chieriy to .Men, whether and 147. jj^^y )^^ j^^f|. Qj. -Qpjufi: : and fo doth Saccour them, either immediately by him- felf, or elfe mediately by Creatures, as by Angels or Men, by the Heavens, by the Elements, and by other living Creatures. And this general Mercy of God is not extended to the Eternal Salvation of all, but is only temporary, and for a while. Of this read Luke 6. 36. What Jay you of the Special Mercy of God i That 1 of CD^tfttan ileUgiott> 6i That I call the Special Mercy of God, which God as a moft free God hath fliewed to whom he would, and denied to whom he would. And this pertain- ethonly to theEleft, and thofe which fear him, P/a/. 103. 11. for hefheweth mQTcy upon them to their eternal Salvation, and that moft conltantly, while he doth effectually call them unto, himfelf, while he doth freely and truly pardon their fins, and juftine them in the Blood of the Lamb Jefus Chrift ^ while he doth fan£>ifie them with his Grace, and doth gloritie them in eternal Life : And of this Special Mercy we may read in Ephef. 2. 4, 5, 6. How great is the Mercy oj God ? It is fo great that it cannot be exprefled, nor conceived of us: And that is proved hyPfal. 5:7. ic. and ic8. 4. How long doth the Mercy of God continue towards m ? Although the Mercy of God be great and infinite in Chrift, yet for that Mer- cy which pardoneth our fins, and calleth us to Faith and Repentance by the Gofpel, there is no place after • death, but only while we live in this World : which is warranted by thefe places enfuing, Gal. 6. 10. Let us do good whilft we have time : To fhew that a time will come when we Ihallnotbe abk to do good. Apoc. 2. 10. Be faithful unto Deaths and I will give thee a Crown of Life: to (hew, that the time which is given unto Death, is a time of Repentance, and of exercifingof Faith, and of "Works : But after Death there is no time, but to re- ceive either an immortal Crown, if we have been faithful ^ or everlafting Shame, if wehavebeen unfaithfuL Eefides thefe, fee Apoc. 14. i-i,, Mark 9.44, 45. Efa. ult. i^.Luk, 16. 24, 25, 26. Mat. 25. ii, 12. Joh. 9. 4. What Ufes may we make of Gofs Mercy ? Firft, Itferveth tohum.bleus : For the greater Mercy is in God, the greater TheUfesof Miferyisinus. God's Mercy. Secondly, We mufi: attribute our whole Salvation unto his Mercy. Thirdly, We muft flee to God in all our troubles, with moft fure confi- dence. Fourthly, We muft noi abufe it to the liberty of the flefll in fin, although we might find Mercy with God after Death : For the Mercy of God pertainethefpe- cially to thofe that fear him, ?fal. lo^ 11. ^.r^^ ^t J- ' rf Love God, Pfal.116. I. Luke. J. ^-j. Fifthly, The meditation of\p Q^^pf!,/, ,30. 4. God s Mercy towards us,^ p ^^^^^^ ^p ^^^ ^^^ ^ , ^^ ,,a 103. 2, (liould make us to I ^ . Sixthly, It muft make us merciful one to another, Luke 6. 56. Matth. 18. 'What ii the Juflice of God ? r r °^ ^^^ -^""'^ It is an EfTential Property in God, whereby he is infinitely juft in himfelf, of of God. himielf. for, from, by himfelf alone, and none other, PJal. \i.-j. VVhat ii the Rule of this Jujlice? His own free Will, and nothing elfe. For whatfoever he wiileth is juft : And becaufehewillethit, therefore icisjuft-, not becaufe iris juft, therctore he willethit, Ephcf.^ i. w.Pfal. 115. ^.Mat. 20.15. whichalio may be applied,, to other Properties of God. Explain this more particularly. I fay, that God doth not always a thing becaufe it is juft, but therefore any thing is juft that is juft, becaulc God will have it fo : And yet his Willis join- ed with high VVifdom. As for Example i Ah/abajn did judge it a moft jult ana ; 6i jTDe Mm ant> §>n\)ftma and righteous thing to kill his Innocent Son ; not by the Law, for that did for- bid him, but only becaufe he did underftand it was the fpecial will of God: and he knew that the Will of God was not only juft, but alfo the Rule of all Righteoufnefs. That lice 7nay the better underftand this Attribute^ declare unto me how many manner of ways one may be Juft or Righteous. Three manner of ways: Either by Nature, or by Grace, or by perfeQObe- ■ dience. How many zoays may one be Juft by "Nature ^ Two ways. Firft, By himfelf, a'ndofhimfelf in his own Efience and Being. ; Thus we fay, that in refpe£l of this Ejfential Righteoufnefs, there is none juft but God only; as Chritt faid, None is good but God only. Luk. i8 19. Secondly, By the benefit of another^ to be either made Righteous, or born Juft. And in refpe£l of this natural gift of Righteoufnejs we f.iy, that in the beginning Adam was madejult • becaufe he was created j. il lud in bis whole Nature was righteous and good. But this Righteoulhels was dexivcd liom God. Whom do you call Jufl by Grace ? All the Ele£l, which are redeemed by the death of Chrift ; and that in two refpefts. Firft, Becaufe the Righteoufnefs of Chrift is imputed unto them, andfo by grace and favour in Chrift their Head, they are juft before God. Secondly, Becaufe of grace and favour they are regenerated by the Holy Ghoft ^ by the virtue of whofe inherent Righteoufnefs and Holinels, they are made Holy and Juft ^ and whatfoever they do by it, is accepted for juft for Chrift's fake. Whom do you call Jufl and Righteous ^ by yielding perfeU obedience to God and his haw .2. r Qor. 8. 4 6. ^ What Reafons have you to prove that there is hut one God? ' ' Firfl", We are charged to give unto God all our Heart, all our Strength and •all our Soul, LV///. 6. 4, ^. Mark 12.29, 30. If one mult have all, there is none left for any other. ^ Secondly, God is the chiefeft Good, ?/al. 144. 15. the firft Caufe, and the high Governour of all things, A^sij. 28. P/a/. 15?. i. but there can be but one fuch. Thirdly, The Light of Reafon flieweth that there can be no more but one that IS Infinite, Independent, and Almighty: If God be infinite and Omnipotent that doth all things, there can be but one ; lor all the reft muft be idle. Uozsj doth Nature guide all things to one Principle ? The whole courfe of the World tendeth to one end, and to one unity which is God, ' HozQ can that be, when there hefo many fun dry things oj divers kinds and conditions, and one contrary to another f* That is true indeed, but yet they all together ferve one God. Is that pojjible ? Cany ou give an Inftance hereof in fome familiar Refem- blance ? Yea, very well. In a Field there are many Battels, divers Standards, fundry Liveries, and yet all turn Head with one fway at once : By which we know that there is one General of the Field which commands them all. What makes this to confirm your Ajjertion, that there is but one God over fo many divers and contrary things in the World .«? Yes J for even fointhe World we fee divers things, not one like another i for fome are noble, fomebafe; fome hot, fome cold-, fome wild, fome tame ^ yet all ferve to the Glory of God their Maker, and the benefit of Man, and the accomplilhment of the whole World. And zvhat gat her you by all this ? That there is but one God, which commandeth them all, like the General of a Field. If one God be the Author of all; why arc there fo many Voyfons, and noyfome Beaffs ? Fird. They were not created noyfome and hurtful at the firft : But the fin of Adam brought the Curfe upon the Creatures, Gen. 5.17,18. Secondly, Although God hath curfed the Creatures for Man's fin s yet in his Mercy he doth fo difpofe and order them, that they are profitable for us : For Poyfon?, we ufethem for Phyfick^ and the Skins of wild Beafts ferve againft the Cold, ^c. Thirdly, Themoft hurtful things that are, might benefitus, if we knew how to ufe them : And whereas they annoy us, it is not of their own Nature fo much as of our Ignorance. And zohat do you conclude by all this ? That they have not two beginnings, one good and another bad, as fome would imagine: But one Author thereof, which is God himfelf, always moft good and gracious. R r Jf there be but one only God^ how is it that 71: any in Scripture are called Gods ^ (i Cor. 8. 5 J cu Mofes is called PharaohV God^ Exod. 7. i. and Magi- ftrates are called Gods ^ Ffal.Sa. 6. as Idols^ and the Bclly^ Phil. 3. 19. yea^ and the Devjl himjelj is called the God of thi^ Worlds 2 Cor. 4.4. The name Elohim or G^'i^ is Ibmerimejs improperly given to orher things, either as they participateof God his communicable Attributes, (as in the two firft In- ftances) or as they areabufively ftt up by Man in the place^of God, (as in the other j. But /v^p-fr/y it lignifieth hira, who is by Nature God, and hath his Being not from any thing but himfelf^ and ail other things are from him. And in this lenfe, unto us there is hut ^/7^ G^i and Lord, i CV. 8. 6. unto whom therefore the Name jV^'(?W; is in Scripture incommunicably appropri- ated. Why then are Magijh-ates called Gods ^ For Four Caufes. Firft, To teach us that fuch muft be chofen to bear rule which excel others in Godlinefs, like Gods among Men. Secondly, To encourage them in their Offices, and to teach them that they ihould not fear the Faces of Men -, like Gods, which fear nothing. Thirdly, To (hew how God doth honour them, and how they muft honour God again. For when they remember how God hath inverted them with his own Name, it (hould make them afhamed to ferve the Devil, or the World, or their own AfreQions ^ and move them to execute judgment juftly, as if God himfelf were there. Fourthly, To teach us to obey them, as we would obey God himfelf ^ for he' which conttmneth them, contemneth God himfelf, Rom. 13. 2. and we muft 3101 difhonour thofe whom God doth honour. IVhy are Idols called Gods ? Not becaafe they are fo indeed, but becaufe Idolaters have fuch an opinion of shem. Why is the Belly called a God .? Becaufe fome make more thereof than of God and his Worihip. For all that they can do and get, is little enough for their Bellies; and when they (hould ferve God, they ferve their Bellies ai^d beaftly Appetites. And why is the Devil called the God of this World ? Becaufeof the great Power and Soveraignty which is given him over the Wicked, whom God hath not cholen out of this World. There being hut one fmple and individed Godhead; to whom doth this Di- vine Nature belong f Is it to be attributed to one^ or to many Ferfons f* Ofsftc Trinity, We muft acknowledge and adore three diftin£l Perfons, fubfifting in the Unitv of the Godhead. ' But do you not believe the Godhead to be divided^ whilfiyou believe that in one God there are three Ferfons ? No: Not divided into divers ElTences, but diftinguifhed into divers Perfons. For Gcd cannot be divided into feveral Natures, nor into feveral Parts: And therefore muft the Perfons, which fubfift in that one ElTence, beonly diftinft and not feparate one from another: As in the Example of the Sun, the Beams and the Light. M^hat be thofe Refemblances that are commonly brought^ tofhadow out unto us the My fiery of the Trinity ? 1. Firft, The Sun begetteth his own Beams, and from thenee proceedeth Light: and yet is none of them before another, otherwife than in confideration of Ord^r and Relation ; that is to fay, that the Beams are begotten of the Body of the Sun. and the Light proceedeth from both. Secondly^ of CDnftian Jaelision. 67, Secondly, From one flame of Fire proceed both Light and Heat, and yet but one Fire. Thirdly, In Waters there is the Wellhead, the Spring boiling out of it, and the Stream flowing from them both ; and all thefeare but one Water : Andfo there are three Perfons in one Godhead, yet but one God. Fourthly, In Man, the Underftgnding comethfrom the Soul, and the Will from both. May it he coIleScdby natural Reafon^ that there is a Trinity of? erf on s in the Unity of the Godhead ? No : For it is the higheft Myftery of Divinity •, and the knowledge thereof is more proper to Chriftians. For the Turks and Jews do confefs one Godhead ^ but no diftin£Vion ot Ptrlons in the fame. Hovo come we then by the Knowledge of this Myftery ^ God hath revealed it in the Holy Scripture unto the Faithful. What have we to learn oj this ? 1. That they are deceived who think this Myftery is not fufficiently delivered in the Scripture, but dependeih upon the Tradition of the Church. 2. That iith this is a wonderful Myftery which the Angels do adore; we (hould not dare tofpeak any thing in it farther than we have warrant out of God's Word: yea, wemuft tyeourlelvesalmoft tothevery words of the Scripture, left in fearching we exceed and go too far, and fo be overwhelmed with the Glory. How doth it appear in Uoly Scripture^ that the three Verjons are of that Divine Nature ^ 1. By the Divine Names that it giveth to them ; as Jehovah, &lc. 2. By afcribing Divine Attributes unto them ? As Eternity, Almighti- nefs. ^c. 3.' By attributing Divine Works unto them : As Creation, Suftentation, and Governing of all things. J.. By appointing Divine Worfhip to be given unto them. TVhat [penal proofs of the Trinity have you out of the Old Teft anient ? Firft, The Father is faid by his Word to have made the Worlds, the Holy Ghoft working and maintaining them, and as it were fitting upon them, as the Hen doth on the Eggs (he hatcheth, Gen. i. 2, 3. Gen. I. 26. The Trinity fpeakethin the Plural Number : Let us niakeUan in our Image after our Likenefs. Gen. 19.24. Jehovah is laid to rain upon Sodom from Jehovah out ot Heaven ^ that is', the Son from the Father, or to the Holy Ghoft from both. 2 Sam. 25.2. The Spirit oi^ Jehovah (or the Lord; fpake by me, and his Word by my tongue: Here is Jehovah (the Father^ with his Word (or Son) and PrJu. 30. 4, What is his Name, and what is his Son's Name, if thou canfc tell ? Ifa.6.^. The Angels in refpe£t of the three Perfons do cry three times, Hoh', Holy,' Holy. lfa.^2.1. Behold my Servant whom I uphold, mine Ele^i'm whom my Soul delightetli : I have put my 5'/^/>/V upon him. Hag. 2. 5. The Father with the Word and his Spirit make a Covenant. What are the Proofs out of the New TefJament ? As all other Do^lrines, fo this is there more clear-, as firft, Matth, 3- 1^,1 7- R 2 at _6i '^t^minm^nWmtz at the Raptifm of Chrift, the Father from Heaven wiinefleth of the Son ; the Holy Ghofc appearing in the likenefs of a Dove. Joh/2 Bdpt/Ji f^w the Son in his afTumed Nature going out of the Water : There is one Perfon. He favv the Holy Ghoft defcending like a Dove upon him : There is another Perfon. And he heard a Voice from Heaven faying, This is my beloved Son : There is a third Perlbn. Mat. 17. 5. At the Transfiguration, the Father in like manner fpeaketh of his- Son. Mat. 28. 19. We are baptized into the Name of the Father, the Son, and the- ^* Holy Ghoft. 4, John I ^. 16, 25. and 17. 26. and 16. i?, 14, 15. The Father and Son promife to fend the Holy Ghoft. 5. Luke 1.^5. The Holy Ghoft (hall come upon thee, and the Power of the High- ^/? (hall overlhadow thee : There forcthat Holy Thing which iliall be born of thee, fhall be called the Son oj God. 6, A[?s 2. ^3. Therefore being by the right Hand of God exalted, and having re- ceived of the fa//;^/- the promiie of the hofy Ghoft -^ He hath (bed forth this which you now lee and hear. 7. 2 Cor. 15. 14. The Grace of the Lord Jejus Chrift ^ and the Love ofG^i;, and the Communion of the Holy Ghoft be with you all. 8> Gal. 4. 6. God hath fent forth the Spirit of his Son into your hearts. 5*. T/V.3. 4, 5:, 6. G^^faved us by the waihingof the New Birth, and renewing of the Holy Ghoft ^ which he (bed on us abundantly through Jefus Chrift our Sa- viour. What clear ? roof have you that theje three are hut one God ^ and Jo that there ii a Trinity in Unity ^ 1 John 5.7. It is exprefly faid, there are three that bear record in Heaven^ the father^ the Word^ and the Holy Ghoft ; and thefe three are one. What learn you of that the ApoftleJaith ihey are three ^ We learn that the word Trinity, although it be not exprefly fet down in the Word, yet it hath certain ground from thence. What'learnycu oj that^ that they are j aid to he three Witnrftes ? The lingular Fruit that is in the Trinii'y of the Perfons, in one Unity of the Godhead: Whereby great affurance is brought unto us of all things that God fpeaketh in promife or threat ; feeing it is all confirmed by three WirntlTes, againlt whom no exception lyeth. What are theyfaidhere to zaitnefs ? That God hath given eternal Life unto us, and that tfiis Life is in that his Son, I John 5. 11. How are theje ^ heing three ^ faid to he hut one ? They are one in Subltance, Being, orElFence: But three Perfons diftinft in Subfillence, AUsio. 28. i Cor. 12. 4, %. Deut. 6. 4. Mar. 12. 92. 1 C^a8.4, 5, 6. John 14. 16. and 15. 26. and 17. i. If three Terfons among Men he propounded^ zvhereoj every one ii a Man ; can it be faid thefe three are but one Man ? No : But we mult not meafure God's Matters by the meafure of Reafon ^ whata Perfon .^m^ck lefs this which of all others is a Myftery of Myfteries. inthc Trinity for the better underftanding of this Myftery., declare unto me vihat aVerfon is. ii in general^ and then what a Yerfon in the Trinity is. Vid. Mdar.ch- In general ^ a Perfon is one particular Thing, Indivifible, Incommunicable2 -ihon.ioc.com- Living, Keafonable^ fubhfting in it felf; not having part of another, ' ' ■ Shew; of CD?tfttatt 3aeltjSton« 69 Shew me the reafon of the particular Branches of this ^Definition. I fay that a Perlbn is, firft, one particular Thing : Becaule no general No- tion is a Perfon. Indivifible : Becaufe a Perfon may not be divided into many Perfbns j al- tliough he may be divided into many pans. Incommunicable : Becaufe, though one may communicate his Nature with one, he cannot communicate his Perfbn-Ihip with another. ^' hiving and Reafonable : Becaufe no dead or unrealbnable thin? can be a a Perfon. ^' SubfiiVing in it fclf : To exclude the humanity of Chrift from being a Perfon. 5, J\'c, he waf made the Son of God when he was born of the VirginViwY -^ was he not ^ He was indeed then the Soa of God, but he was not then made the Son of Gcd. When then woi he n:ade the Son of God ? He was never made in time- tor he was begotten of the fubfcance of his Fa- ther from all Eternity, without beginning or ending. Uowproveyou that the Son oj God wa4( not made.^ but begotten eternally of thefubftancc of his Father? I prove It, tirff, by S:ripture: For he faith no lefs himfelf;, 1 zvai fet up from evcrlafiing^from the beginning.^ and before the Earthy Piov. 8.25. and therefore he prayed that he mi^ht be gloriHed of his Father with the Glory which he had with him before the World woj^ John 1 7. 5 . Secondly, I prove it by Reafon. For God's Underftanding is evcrlading : therefore the fecond Perfon which it begetteth, is fo too. For the Father in his Underilanding did not conceive any thing lefs than himfelf, nor greater than himfelf, but equal to himfelf. Although the Son of God be from everlajli/ig^ yet he is not all one with the father '., is he ? Yes, that he is : And yet not joined with his Father i n Heaven as two Judges that fit together on a Bench ^ oV as the Seal and the Wax, as fome do gioily imagine i but they are both one without parting {John 10. 5c.) or min^ling^ Where- of C|)?tfttan iacXigion> 7j_ Whereupon I conclude, that whatfoever the Father is, the S^n is the fame • And fo confequently that they be C)-eterna], Co-eqnal, and Co-edential. Men by reafon do conceive and beget Reafon : What difference is tlxre be- tween the conceiving of Underftanding in Men^ and the conceiving of Underflanding in God ? There is great difterence For, firfl, this conceiving in Men proceedeth of S:nfe or outward Lnagination, which is an outward thing for Reafon to work upon, as Wood is to Fire: Bit God the Father of himfelfbegetteth and con- ceiveth himfclf, and Hi!! in himfclf ^ as John faith, The only begotten Son which is in the Bofomof the Father^ John 1. 18. Secondly, In Men, the thing which is underftood, and the Underftanding it felf is not all one : But in God it is all one. What reafon have you for this ^ The reafon is, bccaufe only God is altogether Life, and his Life is altoge- ther Underftanding, and his Llnderftanding is the higheft degree of Life: And therefore he hath his conceiving and begetting moft inward of all. What mean you when you fay mofi inward of all? I mean that the Father conceiveth of himfelf, and in himfelf ^ and his con- ceiving is a begetting, and his begetting abideth ftill in himfelf ^ becaufe his Underftanding can no where meet with any thing, but that which he himfelf is: and that is the fecond Subfiftence in the Trinity, which we call the Everlafting Son of God. Now let me hear what the Holy Ghoft is^ end how he proceedeth from the fa- ^^ ^^^ ^^.^^ ther and the Son. Pcrfon in the For the underftanding of this Matter, we muft conlider two things. Trinity. Firft, That in the Effence of God, befides his Underftanding, there is a Will, Efa.^6. 10. Secondly, What be the Properties of his Will in God. What are the Properties of God's Word? Firft, It applieth his Power when, where, and how he thinks good j accord- ing to his own Mind. Secondly, It worketh everlaftingly upon it felf, as his underftanding doth. What gather you by this ? That becaufe it hath no other thing to work upon but it felf, it doth delight it felf in the infinite good which it knoweth in it felf ;. for the aQion of the Will is delight and liking. And what of that ? That delight which God or his Will hath in his own Infinite Goodnefs, doth bring forth a third Perfon or Subfiftence in God ^ which we call the Holy Ghoft; What is that fame third Subfiftence in God ? The mutual kindnefs and lovingnefs of the Father and the Son. What mean you by this mutual lovingnefs andkindnefs .^ The Father taketh joy and delight in the Son, or his own Image conceived by his Underftanding; and the Son likewife rcjoiceth in his Father, as he faith himfelf, Vrov. 8. 30. and the reafon thereof is this: The Action of the Will, when it is fulhlled, is love and liking. What refemblance can youfhew thereof in fomething that is commonly ujed amongft m ? . When a Man looketh in a Glafs, if he fmile, his Image fmileth too ^ and if he taketh delight in it, he taketh the fame delight in him : for they are bodi one._ s V 74 X^t^mi attt) ^ttijftattce If they be all one^ how can they then he three I The Face is one, the Image ot Che Face ia a Glafs is another, and the fmi- ling or' them both together is a third ^ and yet ail are in one Face, and all arc of one Face, and all are but one Face. And isitfo in God? Yea, for even fo the Underftanding, which is in God, is one^ the RelieQion or Inage of his Underftanding which he beholdeth in himfelf as in a Glafs, is a fecond •, and the love and liking of them both together, by reafon of the Wili fulfilled, is a third : And yet all are but of one God, all are in one God, and all are but one God. • Which of thefe three is fir ft ? There is neither firft nor laft, going afore or coming after, in theEffenceof God : But all thefe as they are everlafting, fo they are all at once and at one inftant : Even as in a Glafs the Face and the Image of the Face, when they fniile, they flnile together, and not one before nor after another. What is the conclufwn of all ? As we have the Son of the Father by his everlafti-g W'll in working by his Underftanding-, fo alfo we have the Holy Giioft of the love of :heai both, by the joint working of the Underftanding and Will together. Whereupon we conclude three di'ftinct Perfons Subfiftences (which we call the Father, the Son, and the Holy Ghoft) in one Spiritual, yet unfpeakabk Sabftance, which is very God himfelf. But zohat if fome will he yet more curious to know how the Son ofGod,fhouId be begotten^ and how the Holy Ghoft fhould proceed from the father and the Son : How may wefatisfie them ? Well enough. For if any will be too curious about this Point, we may an- fwer them thus. Let them ftiew us how themfelves are bred and begotten, and then let them ask us how the Son of God is begotten : And let them tell us the Nature of tlie Spirit that beateth in their Piilfes, and then let them be inquili- tive at our Hands for the proceeding of the Holy Ghoft. And what if they cannot give r/s a reafon for the manner of their own Be- ing^ may they not be inquifitive for the manner of God's Being ? No. For if they muft be conftrained to be ignorant in fo common matters which they daily fee and feel in themfelves-, let them give us leave to be igno- rant, not only in this, but in many things more, which are fuch as no Eye hath feen, nor Ear hath heard, nor Wit of Man can conceive. Let us now hear out of the Scriptures what the Holy Ghoft is ? He is the third Perfon of the Trinity by Communication of Effence, eter- nally proceeding from the Father and from the S^n. Are you able to prove out of the Scriptures that the Holy Ghoft is God f' Yes. Becaufe the Name, Properties and Acf ions of God are therein given to him, as to the Father and to the Son. Let us hear fome of thofe Proofs. '• Firft, Gen. i. 2. the Work of the Creation is attributed to the Spirit of God. 2. Secondly, Efa. 61. i. the Spirit of the Lord God is laid to beuponChrift, . becaufe the Lord anointed him, ^c. 3. Thirdly, i Cor. 3. 16. and 2 Cor. 6. 16. Vaiil calleth us G^^'j- T(?;;//?/^j \ be- caufe/^^ Holy Ghoft dwelleth in us. St. Auguftine in his 66 Epiftle to Aiaximi- nus^ faith it is a clear Argument of his Godhead, if we were commanded to make him a Temple but of Timber and Scone, becaufe thai Worfhip is due to God only : Therefore now we muft much more think that he is God, becaufe we are noc of CD?ifttan laeUgion^ 7j not commanded to make him a Temple, bat to bi a Temple for him our f elves. What other Reafon have you out of the Scriptures? Veter reproving Ananias tor lying to the Holy Ghofl^ faid, that he lied not to Men, but to God, Ads 5. ^, 4. Have you any more Reajons from the Scripture Yea, twomoie : One trom S:. Faul^ and another from S^ Pa/^/and Efay together. What is your Reafon from 5/. Paul > When he Iheweth how many fnndry Gifts are given to Men, he fairh, that one and the felf-fame S,)irit is the diftribucer of them all : Therefore he is God ; for none can diftribute thofe Gifts which PW here fpeaketh of, but God, I Cor. 12. 6, II. What is your Reafon from Efay j/7i5/. Paul together ? EJay faith in Chap. 6. 8, 9. I heard the Lord fpeaking : Which place Raul expounded of ihtHoly Ghoft^ Ads 28. 25. But how can you prove out of the Scriptures^ that the Holy Ghofl is God^ proceeding from the Father and the Son ? Fir if, ^'john 15- 26. When the Comforter is come ^ whom I mil fend unto you from the Father^ even the Spirit of Truth^ which proceedethjrom the father^ he fhall tef}ijie of me. Th-jt he proccedc-h from the Father, is here expreily af- iiuned: Tnat he procecdeth trom theSon, is by neceifary confequence implied, becaufe the Son is faid to fend him •, at John 14. 26. the Father i? faid to fend him in the Sju's N;me. By which fending, the Order of the Perions of the Trinity is evidently defigned. Becaufe the Son is of the Father, and the Fa- ther is not of the Son ^ therefore we find in Sripture that the Father fendeth his Son, but never that the Son fendeth his Father. In like manner becaufe the Holy Gholl proceedeth from the Father, and trom the Son ^ we tind that both the Fiihci and the Son do fend the Holy Gnoft, but never that the Holy G'loft doth fend either the FiCtier or Son. Secondly, John 16. 1 5. The Son faith of the Holy Ghoft •, All things that the Father hath are mine , therefore^ faid /, that he fhall take of jnine^ andflmll fhew it unto you. All things that the Father hath, the Son receiveth trom him, as coming from him •, and fo whatfoever the Holy Gholt hath, he haih it not of himfelf verf. 13. but from the Son, and fo trom the Father^ as a Perfon proceeding as well from the one as from the other. Thirdly, Gal. 4. 6. God hath fent forth the Spirit of his Son into your Hearts. As the Holy Gholt is called the Spirit of the Father, (EJa. 48. 16. The Lord and his Spirit hath fent me) \ fo is he here alio called the Spirit of the Son ^ ,, and Rom. 8. 9. the Spirit of God^ and the Spirit of Chrifi. Now, if the Spirit j of Man, in whom there is no perfedion, be all one with Man, much more the • Spirit of the Father is all one with the Father, and the Spirit of the Son is all one with the Son ^ and fo the Holy Ghofl: with the Father and the Sdu, is the fame in Deity, Dignity, Eternity, Operation, and Will. Why is the third Perfon called the Spirit ? Not only becaufe he is a Sp'iitual, (that isj an immaterial and pure ElTence, (for fo likewile is the Father a Spirit, and the Son as well as he) : But tirfh, In regard ot his Perfon \ becaufe he is fpired, and, as it were, breathed both from ■ the Father and the Son, proceeding from them both. Secondly, In regard of theCieatures:, becaule the Father and the Son do work by the Spirit : Who is as it were the Breath of Grace, which the Father and the Son breatheth out up- - S 2 on 76 %%% ^nm anO ^ttiiftance on theSiints, blowing freely where it lifteth, aad working Spiritually iov7nan- nc)\ means^ and 7natte)\ where it pleafeth, John 20. 2 2. P/^/. 3 3. ^« /7. 9. 8. ^ What is proper to each of thefn in regard oj the Lreatures f FiVft, Tne Original Q\ the Aclion is afcribcd to the Father, John 5. 17, 19- 'the Wifdo?n, and manner of working, to theS.in, >/;/? i.-3- Heb. i. 2. the Efficacy o{ O aeration to the Holy G.ioit, Gen. i. 2. i Cor. 1 2. 1 1. ' Secondly, Tlie Father vvorkcth all things of hiniielf, m the Son, by the r 0 y Ghofi: : The Son vvorkcth trom the Father, by the Holy Gholl -, the Holy Gholl worketh from the Father and the S^n. r r^ 1 Having fpoken of the Jirft part of Divinity, which is the Nature of ijod; it followeihthat we Jpeak of his Kingdom^ which is the fecond. Of the King J\rjj^j. j^ jj,^ Kingdom of God ^ r r i u w domofGod. H sUniverialDominionover all Creature^ whereby hedifpenfeth all things externally according to his own V/ifdora, Will and Power. Or, an everlaibng Kingdom, appointed and ruled by theCouniel othis own Wi;!, Luke i. 33. E/a. 9. 7. Dan. 2. 44. Efa. 40. 13, 14- P>^- 99- I- and 115. 3. Rom. 1 1. 34. ^^^7,6.Ephef. I. i\. Efa. 44.24. ' Wherewith doth he Reign and Rule ? Principally by his own powerful Spirit, which none can refill. What end doth he propound to himjelf in his Kingdom ? His own Glory, Rom. 1 1. 36. ?faL 97. 6. Efa. 48. 1 1. Ephef, I. 12, 14. What is that about which his Kingdom is occupied ? All things, Vifible and Invifible. JVhenJhall it end? Never 5 either in this World, or in the World to come, ?Jal. 145. 13. W^hat manner of Kingdom is it ? A Righteous Kingdom, F/fl/ 45. <^, 7. and 97- 2. r r^- , r What Inftru^iions are you to gather out 0} the DoUrine of the Kingdom of God? They are expreffed in P/al. P9. in the beginning whereof the Prophet fpeaketh in this manner 1. The Lord reigneth : Which tcacheth us that God alone hath, and exerci- feth fovereign andabfolute Empire over all •, and that he admitteth no Fellow- Governor with him. 2. Let the People tremble : Shewing that all Nations and forts of People Ihould tremble ; forafmuch as he alone is able to fave and to deftroy. For if Men tremble under the Regiment and Kingly Rule of Men : How much more ought they to tremble under the powerful Kingdom of God, which hath more pow er over them than they have over their SubjeBs. This trembling^ doth it (land only in fear ? No : But in reverence alio • that that which we comprehend not in this Kingdom wth our Reafon, we reverence and adore. What learn you thereby ? 1. That we fubniit our Iclves to his Kingdom ereded amongft us. 2. That we prefume to know nothing but that he teacheth us •, to will nothing but what he biddeth us ;, to love, hate, fear, and affed nothing but what he requireth. What doth follow in this 99 Rfahn ? Verf of Cl)?ifttan iletigtom rp Verr I, 2. Uejtteth between the Cherubms, let the E^hl^'^omd'^be Lord Ts great in Sion, and he is high above all the People. Whence we 'learn hatalthoughallthe world roar and fret, yet we (hould not fear, becaufethe Lord isgreater, P>/ 97 ,, ^. Theyjhall prai/e thy great and fearful Kame for n tsHoly: Which Iheweth that God ought to be magnified, becaufe he is great and fearM, and yet holy, and Holinefs it felf PjaL 99.4. The Kind's ftrength alfo loveth Judgment^ Thou doft eftablijh Equity, Thou execute ft Judgmerit andRighteoufnefs in Jacob. Whereby we learn this comfort from tiods reigning, that when we are wronged and opprefled by tyranny of Men wemayhaveourrecourfetothe juft and righteous Judgment of God, which IS the Righteous Judge of the World, (Eecl. 5. 7, 8.) F/l/. pp. 5. Exalt ye Z 0.'"*^?^ ' ^''' <^"f of the Might, andMajefty, and Holinefs of the Lord we Ihould learn to extol him with praife, Pfal. 145. u, 12. ' Seeing God is without beginning : mat did he in that infinite /pace which was ere the World wa^ made • // being unbefeeming the MajeRy of God to be idle and unoccupied all that time ? It Behoveth us to think that he did things agreeable to his Divine Nature • ButivelhoMld be evil occupied in the fearch of them further tiian himfclf harh mad., ta.m known. Which made an ancient Father to give this Aniiver to a curious Inq'.irer ot God's doings before he made the World : Thit he was making Hell for thofe rhac Ihould trouble themfelves with fuch vain and idle queitions, A^gujh lib. i. Confeff. Chap. 13. Whit is that he hath revealed unto i/s concerning what he did before the beginning oj the Worlds Befides the inward Worksof the three Perfons of theBkff^d Trinirv, fwhere- ot we have fpoken) and the mutual delight which they took one in another, (i^r^u 8. 3a)and Glory which they gave one to another, (7^/^/? 17. ^.; this Kw"irj ?^}}'^ .^^ revealed unto us in tiie Scriptures.' tliat he hath iruT^'/r himlelf decreed all things, together with all the Circum(hnces of all things which have or fhall be done from the beginning of the World unto the end taereor. What then be the Parts of God's Kingdom ? The parts ci The Decree, determinitig all things from all ererniry- and the execution ?om"^'"°" thereof, fulfilling the fame in time. For as from eternity he decreed, fo in time * and everlaftingly he accomplinieth all things unto the full execution of that . ru ^u''f ?. ' ^''- '• ^^' ^P^''f- '- ' '' ^''^' 4. 28. ?///. 99. 4. and 13'^ 6. So I that the firit is an eternal, the lecond a temporal Work of God. What is the Decree ? o[ Gcd's De- J•il^^u^•^^'^^^^ whereby God from all eternity, accordingto his free W ill, ^'■'^• did by his unchangeable Counfel and Purpofe, fore appoint and certainly deter- mine of all things ^ together with their Caufes, their Eifeas, their Circum- Itances and Manner of Being, to theManifeffaiion of hisownGlory, Pfal. 99 4. Mat. 10. 2s.Rom. 9 20, 21. and II. 56. Prov. 16. 4. Ephef. 1.4, 11. Ms^. n-Jer. I. 5:, 15. t / 7 -t, ^^h^t gather you of this; that Gcd's Decree is defined by his mofl perfeil Firfl", That the things which he decreeih are mod perfeaiy good. Second- ly, Thatwemuftndtfubjeahis Decred to our Ihallow and bafe capacity, or mealureitbyour Reafon, confidering that the Will of God, from whence the Decree Cometh, is unfearchable. " What are the Parts or Kinds of GgTs Decree ? That 8 o %t^t ^tttn auD ^ttUttanw That which God hath decreed concerning all his Cieatures generally^ for the declaration of his Power, Wifdom, and Goodnefs in their creation and prc- iervation : And that which h.- iiath Atz\^Q.Afpe daily ^ touching the Good or Evil of the chief or rjafonable Creatures, Angds and Men, to declare theGloiy of his Grace and J.illic?. What note you in the fonner ^ That God, according to his good pleafure, hath mofl: certainly decreed every (both) Thing and Adion, whether paft, prefent, or to come ; and not only tie Things and Actions themfelves, but ahb all their Circumftances of Place a id Time, Me^.n ;, M -nncr, and End • fo that they fliall not come to pafs in any other place or time than he hath ordained-, and then and there they Ihall come to pafs neceffarily, P/"^/. 99.4. A?j- 27. 20, 21, 22, 2^, 24, 25, 26, 27,31, 32, Doth this neceffity take away freedom of Will in EleUion^ or the nature and property offecond Qaufes f* No: But only brings them into a certain order, that is, diredeth them to the determined end. Whereupon the EfFe£ls and Events of things are contin- gent or necelTary, as the nature of the feccnd Caufe is. So Chrill according to hi> Father's Decree died neceffarily, Ads 17. 3. but yet willingly ^ and if v/e refpeO: the temperature of Chrill's Body, he might have prolonged hislife^ and the'-eforeinthisrefpe8:may be faidto have died contingently. What confideryou in thefpecial Decree^ which concern eth the Good or Evil of the principal Creatures ? The fore-appointment of their everlafling Eftate, and of the means tending thereunto ^ called Frediflination. I?o7'^^"'"^' ^^'^^^ ^ Vredeftinatien ? It is the Special Decree of God, whereby he hath from everlafling freely, and for his own Glory, fore-ordained all reafonable Creatures to a certain and everlafling ftate of Glory in Heaven, or Shame in Hell. What Creatures come within thk Decree ? Both Angels^ i Tim. 5. 21. Mat. 25. 41. and Men, i TheJT. 5. 9. Rom. 9. 13, 22, 23. I Fet. 2. 8. Ephef. i. 5. John 17. 12, 22. Exod. 33. 14. What is the caufe of this Decree ? Only the meer will and free pleafure of God to difpofe of his own Work as he will, Rom. 9. 21. Efa. 64. 8. What manner of Decree is this <* It is a deep and unfearchable, an eternal and immutable Decree, Rom. 1 1. ^1, Ephef 1.4. Is this Decree certain and unchangeable ? Yea, it muft needs be fo : B:caufe it is grounded on the eternal and unchange- able Will of God : And therefore there is a certain number of the Ele£t and Re- probate known only to God, which cannot pofiibly be increafed or diminifhed, John 13. 18. 2 Tim. 2. 19. How then doth Mofes wifhhimf elf to be blotted out of the Book of Life ^ Exod. 92. 32. He fpeaketh conditionally, if it were poffible ; to declare his Love to God's Glory, and his People, as Pa^/doth, Rom. 9. 9. But if God's Decree cannot be altered-., then we may be fecure^ and not coj'e how we live. No more than we may negleQ and forfake our Meat and Drink, becaufe the term of our Life is fore-appointed : The end and the means are joined toge- ther of God, and cannot be leparated by any Man. / Whai tion. 0f Cl^ifttAti iteUf ion* Si What arc the Farts ofPredefti/iation <* Eleftion and Reprobation, i Iheff. 5. 9. Rom. 9. i^, 22, 2^ Ff/^fcjr /^ Eledion ? It is the everlafting Predeftination or Fore-appointing of certain Angels and Men unto everlafting Life and Bleflednels, for the praife of his glorious Grace and Goodnefs, i Tim. 5. 21. Johni%. 16. Rom,(). 22, 25. Ephef. i, 4, 5, 6, 9. Ix there no Caufe^ Keajon^ or Inducement of EleQion^ in the ElcRedthem Jelves ? None at all. It is wholly of free Grace, without refpeft of any goodnefs that God forefaw in us, 2 Tim, i. 9. Rom. 9. 16. Fhil, 2. i?. Ephef. i. 9. For otherwile Man fhould have whereof he might glory in and of himfelf , as having difcerned himfelf from others ; And God (hould not be the caufe of all GoSf^ nor (hould his Counlel be incomprehenfible. Is not Chrift the Caufe of our EleUion ^ Noi not of God's decreeing of it, (for that he did of his own free Wiil): but of the execution ^jt s that is, our Salvation is for and through Chrift. What Tokens have we of our EleSion? A true Faithj andagodly Life. What Vfe are we to make of our EleUion ? Firft, Itis our great comfort, that our Salvation ftandeth by God's eternal Decree, th^it cannot be changed-, and not in our Selves, that daily might lofe it. Secondly, It fheweth God's infinite Mercy, that before we were, or had done Good or Evil, he elefted us, rather than others as good as we. Thirdly, It ftiould make us love God all our life to our utmoft, for his Love to us. Fourthly, Itis a help againft all Temptations of Satan, or ouf doubting Na- ture ; and alfo againft all Affli£lions and Contempt of the World, Rom. 8. 38, 39. Fifthly; It ferveth to humble us, that we had nothing of ourfelvesfor our Salvation, but it freely came from God. WJjat PS Reprobation ^ It is the eternal Predeftination or Fore-appointment of certain Angels and Men Rcpfobaiion. tinto everlafting diftionour and deftru£lion : God of his ov^ri Free-will deter- mining to pafs them by, refufe, orcaftthem off, and tor fin to condemn and puriifh them with eternal Death, Prov. 16.4. Exod. 9. 16. Rom.^. 17, 22. 2Tim.2. 20. Mat. 2$. ^i. Is not Sin the caufe of Reprobation ^ No : For then all Men (hould be repVobate,when God forefaw that all would be Sinners. But Sin is the caufe of the execution of Reprobation ^ the damnation whereunto the Wicked are adjudged, being for their own fiii. Is there no caufe then oj Reprobation in the Reprobate ? None at all, in that they rather than others are pailed by of God ^ that is ^^ wholly from the unfearchabie depth of God's own free-will and good pleafure. '' But ii not God unjuji^ in reprobating fome Men^ and clewing others^ when all were alike ? No •, for he was bound to none: And to (h^w his freedom a^nd power over his Ctfeatufes, hedifpofeth of them as he will fof his Glory : As the Potter i^ not unjuft in making of the fame Clay fundry VefTels, fome to honour, and fome to difhonour. ^othPr'edeftination only come within the compafs of God's Decree; and not the Means alfo of accompli [hi ng the fame ^ T Yes: 8t %^ §>mx mn ^nWmtt yr/x ]^ceucion oi God's Decree. C Creation, <^Provi. ; C^cnce, Creation in general. Yes : The Means alfo conus within this Decree : As the Creation, and the fall of the realonable Creatures. Jf God bath decreed the Works of the Wicked : Alufl not he of fore e^ be the Aiithor of Si/2 and Evil? •Gcdisnotthe Caufeof'Sin and Evil, which he forbiddeth and condemnccii-, but Satan and Man : Yet God in his fecret Will hath jufdv decreed the Evil . Works of the Wicked (for if it had not" io pleafed him, they had never been at all) for imoil Holy Ends, both of his Glory and their Puniihment : As may be feenin the Jews crucifying ot Chrift, Als 2 23: and Jofcph^s filling • into Egypt, Gen.^'y. 7. and 5^0. 20. For the thing that ii> it felf, by realonot God's- prohibiting of it, isijn •, in refpect or God's decreeing of it for a holy end, comes in the place of a good thing: As being (bme occafion- and way to man! fell the Glory of God in his Juftice and Mercy. For there is nothing ^m as God decreerh it, or commandeth it : Neither is there any thing of it lelfabfckitcly evil-, (i P£'/.?.!7J but becaufe God hath forbidden ir, therefore it is evil, and only to them unto whom God hath foi bidden it ; Ks Abraham killing of Ifaac, being commanded of God, was to be obeyed, and (in it were to havedifobeyed it : Which othervvifc, by reafon of God's Comnriandment forbidding to kill', was a fin. For God forbiddeth not things becaufe they are of themfelves, and firft EviU but therefore are they to Man Evil, b^caufe Gcd hath forbidden them. For all fin is a tranfgrellion of a Law ^ and God doth infleaven and in Earth whatfoever pleafeth him ; neither is there any greater than he to command him. So much of the Decree or Purpofe of God • What k the execution of it ^^ It is an AQion of God, effectually working all things in their time according to his Decree, EpheJ. i.i i. AUs 4. 28. What are the Parts of the Execution ?. Creation and Providence, ?fal. 33. 6,7, 9, 10, 1 1. and 146. 6, 7. Jer. lo. 12. What is Creation r It is the execution of God's Decree, whereby of nothing he made all things very good, Gen.i. i, -j.Heb. 11. 5. How many things in general arc you to knoza concerning the Creation ? The Caufes and the Adjuncts. In the former whereof we are to confiderthe Author or efficient Caufe, the Matter, the Form or Manner, and the End. In the latter, theGoodnefsof the Creatures, and the Time of the Creation. Who is the Author of this wondojful Work:^ God alone. How doth that appear f* Notonlyby the plain and manifold' Teltimonies of Holy Scripture, but alio by Light of Reafon well direOed. For Reafon teacheth. That there muft needs be a firft Caufe of all things, from whence they proceed, not only as they are this or that, butfimplyaDJhey are ; That all Perfections which are in other things by participation, Ihould be in it eflfentially, and that the fame muft be of in- finite Wifdom, in that all things are made and ordered unto fo good purpofes as they are : None of which things can agree to any but to God alone. Whence it is that the Apoftle Taul^ AUs 14. 15. and 17.24. doth point out God to the Heathen by his Work above other. Is not Creation then an Article of Faith above Reafon ? Yes ;^ in regard of the time and manner of it : As likewife in refpe£t of a full . and faving aflent unto it with comfort. If the Yather alone to he held the Creator of all things No:. of Cj)?tftiatt geugian> s^ No : But together with him the Son alfo and theHolyGholl For fo St 7oh;i tdtiticth, tharhyChrift theeternalVVordand VViiaom of God, all thin^swe'e made, and wiriioiit him was inad<.^ nothing, John u^. .In like marSier St PdY.'//tcachcth that by him 'all things were created in Heaven and Earth "both .thnig.sViiibie and Inv-iiible. whether they be Thrones, or Dominions" or Prin- cipalities, or Powers, by him and for him they were all cieated, CoL i/j/5. JL^^r aKoAieclareth, that the Spirit of the Lord moved upon the- Waters • ' lijltaininf' and holding up, andasirw^ere brooding (for that Metaphor heiifeth; the un° formed Matter, to bring forth the molt comely and beautiful forms of all things Gen. I. 2. "^ ' ■Did not the Angels €redT