A20762:180
A guide to godliness or a Treatise of a Christian life showing the dutiesA guide to godlynesse or a Treatise of a Christian life shewing the duties
A guide to godliness or a Treatise of a Christian life showing the duties wherein it consisteth, the helps enabling & the reasons persuading unto it the impediments hindering the practise of it, and the best means to remove them whereunto are added divers prayers and a treatise of carnal security by John Douname Bachelor in Divinity and minister of Gods Word.A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.
London: printed by Felix Kingstone and William Stansby for Ed, 1622
Book 1 › Chapter 6 › Section 7: §. Sect. 7 Of the persons in Trinity.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§. Sect. 7 Of the persons in Trinity.
And so much concerning Gods attributes, whereby his nature is made known unto us, that we may accordingly serve him, and so carry our selves, as that we may be acceptable in his sight. Now further we must know him in his persons, namely, that howsoever he is but one in nature and essence, yet he is distinguished into three persons, the Father, Son and holy Ghost. For the better understanding whereof, we are to know, that a person in the deity is a subsistence in the divine essence, comprehending the whole divine nature and essence in it, but distinguished by an incommunicable ⟨p. 34⟩property from other persons, unto which it hath relation. 1Or it is the Godhead restrained or distinguished by his personal property. And therefore every person, containing in it the whole divine essence, it followeth, that whatsoever agreeth absolutely to, or is spoken of the whole divine nature, in respect of its outward actions and works towards the creatures, doth alike agree to every distinct person, and whatsoever agreeth to, or is spoken of every of the persons, that likewise agreeth to the whole divine nature. And from hence also it followeth, that these three divine persons, are in glory and all other attributes coequal, and in respect of time coeternal; but yet every one is distinct from other, by their personal property. So that the divine nature being considered with the personal property of begetting, is the Father, and not the Son, nor holy Spirit; being considered with the personal property of being begotten, is the Son, and not the holy Ghost nor Father; and with the personal property of proceeding, is the holy Spirit, and neither the Father nor the Sonne. The Father then is the first person in Trinity, who having his being of himself, hath communicated his whole essence unto the Son, and so hath begotten him by eternal generation. The Son is the second person in Trinity, who is begotten of the Father. The holy Spirit is the third person in the Trinity, proceeding from the Father and the Son, who is therefore called the Spirit, because he proceedeth, and (as it were) is breathed from them both; and the holy Spirit, because he doth immediately sanctify the elect, and make them holy, and the Father and Son do it mediately by him.
And so much concerning Gods attributes, whereby his nature is made knowne vnto vs, that wee may accordingly serue him, and so carry our selues, as that we may bee acceptable in his sight. Now further we must know him in his persons, namely, that howsoeuer he is but one in nature and essence, yet he is distinguished into three persons, the Father, Sonne and holy Ghost. For the better vnderstanding whereof, we are to know, that a person in the deity is a subsistance in the diuine essence, comprehending the whole diuine nature and essence in it, but distinguished by an incommunicable ⟨p. 34⟩property from other persons, vnto which it hath relation. 1Or it is the Godhead restrained or distinguished by his personall propertie. And therefore euery person, containing in it the whole diuine essence, it followeth, that whatsoeuer agreeth absolutely to, or is spoken of the whole diuine nature, in respect of its outward actions and workes towards the creatures, doth alike agree to euery distinct person, and whatsoeuer agreeth to, or is spoken of euery of the persons, that likewise agreeth to the whole diuine nature. And from hence also it followeth, that these three diuine persons, are in glory and all other attributes coequall, and in respect of time coeternal; but yet euery one is distinct frō other, by their personall propertie. So that the diuine nature being considered with the personall property of begetting, is the Father, and not the Sonne, nor holy Spirit; being considered with the personall property of being begotten, is the Sonne, and not the holy Ghost nor Father; and with the personall property of proceeding, is the holy Spirit, and neither the Father nor the Sonne. The Father then is the first person in Trinity, who hauing his being of himselfe, hath communicated his whole essence vnto the Sonne, and so hath begotten him by eternall generation. The Sonne is the second person in Trinity, who is begotten of the Father. The holy Spirit is the third person in the Trinity, proceeding from the Father and the Sonne, who is therefore called the Spirit, because he proceedeth, and (as it were) is breathed from them both; and the holy Spirit, because he doth immediately sanctifie the elect, and make them holy, and the Father and Sonne doe it mediately by him.
§. Sect. 8 Of the knowledge of Gods works, and first of his decree.
And thus have we briefly spoken of the knowledge of God, in respect of his nature and persons: now with like or more brevity, we are to entreat of the knowledge of God, in, and by his works and actions. The which are either internal, as the actions of the divine persons one towards another; or external, which are his operations and works towards the creatures. And these are principally two. First, the decree of God. And secondly, the execution of his decree. The decree of God is an act of the divine will, whereby he hath from all eternity purposed, that all should be done, which is, hath been, or shall be done, ordaining all things to a good end, and the means also, with all circumstances, whereby they attain unto it. And this is either common to all, or special to the reasonable creatures, as Angels and men. Gods decree, which respecteth men and Angels, is called predestination, which is Gods eternal purpose, whereby he hath ordained the reasonable creatures to certain ends, and to the means which conduce unto them. Of which, there are two parts, election, and reprobation. Election is Gods eternal decree, whereby of his free grace, he hath purposed in Christ, to bring some to everlasting life, and to the use of the means, whereby they may attain unto it, to the praise of the glory of his grace. Reprobation is Gods eternal decree, whereby he hath purposed in his election to pass by some men, and to leave them in their sins, that they may justly be condemned, to the praise of the glory of his justice.
And thus haue we briefly spoken of the knowledge of God, in respect of his nature and persons: now with like or more breuity, we are to intreate of the knowledge of God, in, and by his workes and actions. The which are either internall, as the actions of the diuine persons one towards another; or externall, which are his operations and workes towards the creatures. And these are principally two. First, the decree of God. And secondly, the execution of his decree. The decree of God is an act of the diuine will, whereby he hath from all eternity purposed, that all should be done, which is, hath beene, or shall bee done, ordaining all things to a good end, and the meanes also, with all circumstances, whereby they attaine vnto it. And this is either common to all, or speciall to the reasonable creatures, as Angels and men. Gods decree, which respecteth men and Angels, is called predestination, which is Gods eternall purpose, whereby hee hath ordained the reasonable creatures to certaine ends, and to the meanes which conduce vnto them. Of which, there are two parts, election, and reprobation. Election is Gods eternall decree, whereby of his free grace, he hath purposed in Christ, to bring some to euerlasting life, and to the vse of the meanes, whereby they may attaine vnto it, to the praise of the glory of his grace. Reprobation is Gods eternall decree, whereby he hath purposed in his election to passe by some men, and to leaue them in their sinnes, that they may iustly be condemned, to the praise of the glory of his iustice.
§. Sect. 9 Of the execution of Gods decree in mans creation, fall, and misery.
The execution of Gods decree, is an action or work of God, whereby in time, he bringeth to pass all that he hath eternally decreed, according ⟨p. 35⟩to the counsel of his will. The which is either temporary or eternal. Gods temporary decree is general or special. The general, is either the creation of all things of nothing, or the gubernation of them, being made by his providence. The special execution of his decree, respecteth either Angels or men. To say here nothing of Angels, we are to know, that God having created the earth of nothing, did make man of the earth, in respect of his body, and breathing into him the breath of life, did create him a living soul; that man was created according to Gods own image, in wisdom, holiness, and righteousness, made Lord of all the creatures, and happy in the vision and fruition of God and his favour, and of the joys and pleasures of Paradise. That being created good, and yet but mutable, God left him to the freedom of his will, and to be tempted of the devil. Unto which tentation when he had yielded, by transgressing Gods commandment, in eating of the forbidden fruit, he fell from this estate of happiness, into the state of sin, misery, and death. The which sin is imputed unto us who sinned in his loins, he being no private person, but the root of mankind; and the corruption of his nature, derived unto all his posterity by natural propagation, the which we call original sin, whereby Gods image is defaced in us, and we disabled unto all good, and made prone unto all evil. From which original corruption, which is the fountain of all maliciousness, have sprung the cursed streams of actual transgressions, whereby we have broken Gods whole Law, and every commandment of it, in thought, word, and deed, both by omitting the duties which are commanded, and committing the sins which are forbidden. Whereby we have made our selves subject to the curse of the Law, and all the plagues and punishments therein threatened, both temporal and eternal; out of which miserable estate and condition, it was altogether impossible to recover by our own means, or the help of any, or all the creatures.
The execution of Gods decree, is an action or worke of God, whereby in time, he bringeth to passe all that he hath eternally decreed, according ⟨p. 35⟩to the counsell of his will. The which is either temporary or eternall. Gods temporary decree is generall or speciall. The generall, is either the creation of all things of nothing, or the gubernation of them, being made by his prouidence. The speciall execution of his decree, respecteth either Angels or men. To say heere nothing of Angels, wee are to know, that God hauing created the earth of nothing, did make man of the earth, in respect of his body, and breathing into him the breath of life, did create him a liuing soule; that man was created according to Gods owne image, in wisedome, holinesse, and righteousnesse, made Lord of all the creatures, and happie in the vision and fruition of God and his fauour, and of the ioyes and pleasures of Paradise. That being created good, and yet but mutable, God left him to the freedome of his will, and to be tempted of the deuill. Vnto which tentation when hee had yeelded, by transgressing Gods commandement, in eating of the forbidden fruit, he fell from this estate of happinesse, into the state of sinne, misery, and death. The which sin is imputed vnto vs who sinned in his loynes, he being no priuate person, but the roote of mankind; and the corruption of his nature, deriued vnto all his posterity by naturall propagation, the which we call originall sinne, whereby Gods image is defaced in vs, and we disabled vnto all good, and made prone vnto all euill. From which originall corruption, which is the fountaine of all maliciousnesse, haue sprung the cursed streames of actuall transgressions, whereby wee haue broken Gods whole Law, and euery commandement of it, in thought, word, and deed, both by omitting the duties which are commanded, and committing the sinnes which are forbidden. Whereby we haue made our selues subiect to the curse of the Law, and all the plagues and punishments therein threatned, both temporall and eternall; out of which miserable estate and condition, it was altogether impossible to recouer by our owne meanes, or the helpe of any, or all the creatures.
§. Sect. 10 Of our recovery out of our misery.
§. Sect. 10 Of our recouery out of our misery.
And this was the execution of Gods decree, in respect of mans creation, fall, and misery. Unto which, we must adjoin the knowledge of our recovery out of this wretched condition. To which purpose we must know, that when we were thus deeply plunged into this state of death and condemnation; and in respect of our selves, or any means of our own, hopeless, and helpless, for our recovery, it pleased the Lord, of his mere grace and free mercy, to send his Son into the world, to take our nature upon him, and therein to work that great work of our redemption. The which he did perfectly perform, both by his merits and efficacy. The former he did by satisfying Gods justice, both by his active obedience, in fulfilling the Law for us, and by his passive obedience, in suffering death in his body, and the anger of God in his soul. The which is a sufficient price of redemption for all that do apply it, because he that did this for us, was God and man. And so as his humane nature made him capable of these sufferings, so the divine nature, which was the Altar upon which this sacrifice was offered, sanctified the gift, and gave unto it infinite value and dignity, so as it became a sufficient and fit satisfaction for sin. For as sin being nothing in it self but a privation, became of infinite guilt, in respect of the infinite Majesty of God, offended by it; so ⟨p. 36⟩the sufferings of Christs humane nature, though temporary, became of infinite value, in respect of the dignity of the person who suffered, being God and man. And as thus Christ saved us by his merits, so also by his efficacy, applying the virtue of his merits unto us by his Spirit and Word; which begetting in us a lively faith, that bringeth forth the fruits of unfeigned repentance, we perform thereby the Covenant of grace, and so are made partakers of Christ and all his benefits, which are therein promised. For in the preaching of the Gospel, this covenant is proclaimed, and we are effectually called to the knowledge and participation thereof, God giving Christ unto us to be our Saviour, and us to Christ to be saved by him, yea, uniting us unto him in one mystical body, whereof he is the Head, and we his members, by virtue whereof, as we are partakers of him, so have we also right and interest unto all his benefits.
And this was the execution of Gods decree, in respect of mans creation, fall, and misery. Vnto which, we must adioyne the knowledge of our recouery out of this wretched condition. To which purpose we must know, that when we were thus deepely plunged into this state of death and condemnation; and in respect of our selues, or any meanes of our owne, hopelesse, and helpelesse, for our recouery, it pleased the Lord, of his meere grace and free mercy, to send his Sonne into the world, to take our nature vpon him, and therein to worke that great worke of our redemption. The which hee did perfectly performe, both by his merits and efficacie. The former hee did by satisfying Gods iustice, both by his actiue obedience, in fulfilling the Law for vs, and by his passiue obedience, in suffering death in his body, and the anger of God in his soule. The which is a sufficient price of redemption for all that doe apply it, because he that did this for vs, was God and man. And so as his humane nature made him capeable of these sufferings, so the diuine nature, which was the Altar vpon which this sacrifice was offered, sanctifyed the gift, and gaue vnto it infinite value and dignitie, so as it became a sufficient and fit satisfaction for sinne. For as sinne being nothing in it selfe but a priuation, became of infinite guilt, in respect of the infinite Maiesty of God, offended by it; so ⟨p. 36⟩the sufferings of Christs humane nature, though temporary, became of infinite value, in respect of the dignity of the person who suffered, being God and man. And as thus Christ saued vs by his merits, so also by his efficacie, applying the vertue of his merits vnto vs by his Spirit and Word; which begetting in vs a liuely faith, that bringeth foorth the fruits of vnfained repentance, we performe thereby the Couenant of grace, and so are made partakers of Christ and all his benefits, which are therein promised. For in the preaching of the Gospell, this couenant is proclaimed, and we are effectually called to the knowledge and participation thereof, God giuing Christ vnto vs to be our Sauiour, and vs to Christ to bee saued by him, yea, vniting vs vnto him in one mysticall body, whereof hee is the Head, and we his members, by vertue whereof, as we are partakers of him, so haue we also right and interest vnto all his benefits.
Of which union, the chief bond on Gods part, is his holy Spirit, and on our part, a lively and justifying faith; which is wrought in us by the preaching of the Gospel, made effectual by the inward operation of the Spirit of God, and confirmed and increased by the use of the Sacraments, which are the seals annexed to the Covenant, to assure us that God will not fail to perform all his promises. And these things are the object of our saving knowledge, or the main points which we are to know unto salvation, and to enable us to walk in the way of a godly life that leadeth unto it. The which I would not here have touched, were not this knowledge necessary hereunto; or would have handled them more fully and exactly, but that I feared, that they would cause this Treatise too much to swell, and far to exceed the limits which I have proposed unto it; and also considered that there are already published many Catechisms and sums of Divinity, in which, all men at their pleasure may find these, and many other the like points of our Christian Religion thoroughly discussed.
Of which vnion, the chiefe bond on Gods part, is his holy Spirit, and on our part, a liuely and iustifying faith; which is wrought in vs by the preaching of the Gospell, made effectuall by the inward operation of the Spirit of God, and confirmed and increased by the vse of the Sacraments, which are the seales annexed to the Couenant, to assure vs that God will not faile to performe all his promises. And these things are the obiect of our sauing knowledge, or the maine points which we are to know vnto saluation, and to inable vs to walke in the way of a godly life that leadeth vnto it. The which I would not heere haue touched, were not this knowledge necessary heereunto; or would haue handled them more fully and exactly, but that I feared, that they would cause this Treatise too much to swell, and farre to exceed the limits which I haue proposed vnto it; and also considered that there are already published many Catechismes and summes of Diuinity, in which, all men at their pleasure may finde these, and many other the like points of our Christian Religion thorowly discussed.
CAP. VII.
Of the quantity and quality of saving knowledge, and how necessary it is to a godly life.
Of the quantity and quality of sauing knowledge, and how necessary it is to a godly life.
§. Sect. 1 Of the quantity of knowledge, and the divers degrees of it.
§. Sect. 1 Of the quantity of knowledge, and the diuers degrees of it.
The next point to be considered in our knowledge, is the quantity and measure of it; the which is imperfect in the greatest perfection which in this life can be attained. For as the Apostle (though he had received abundance of the Spirit, and such revelations as were not lawful to be uttered) confessed of himself, together with others, We know but in part; and see 1through a glass darkly; and if any man think that he knoweth any thing (namely in perfection) he knoweth nothing as he ought to know. For, we 2walk by faith, and not by sight. And, faith is of things unseen, and not in vision and fruition. Neither can we attain to perfect knowledge, until we attain unto perfect happiness, which is not in this life, but the life to come, when we shall see God face to face, and shall know as we are known; not by the knowledge of faith, which is but by hearing, signs, semblances, and revelations; but of vision, fruition, and most firm experience. ⟨p. 37⟩For the perfection of our knowledge here, consisteth most in the knowledge and acknowledgement of our imperfection, and not in the high degree of quantity, but in the sincerity and truth. The which knowledge discovereth our ignorance, that we may bewail it, and causeth us (not in pride and self-conceit, to content our selves with that we have, but seeing our imperfections) to labour in the use of all good means, after a greater measure, till by attaining to one degree after another, we do in the end obtain, with perfection of knowledge, perfect happiness. But yet in this imperfect knowledge there are divers degrees, which accordingly are diversly required, that they may be acceptable unto God, and sufficient for us and our salvation. First, in respect of the divers times of illumination, for in the twi-light of the Law, when as the Sun was not yet risen, there was not so great a measure of knowledge required, as in the broad day of the Gospel, when as God requireth some proportion between our sight of knowledge, and the light of his truth shining unto us.
THe next point to bee considered in our knowledge, is the quantity and measure of it; the which is imperfect in the greatest perfection which in this life can be attained. For as the Apostle (though he had receiued aboundance of the Spirit, and such reuelations as were not lawfull to bee vttered) confessed of himselfe, together with others, We know but in part; and see 1through a glasse darkely; and if any man thinke that hee knoweth any thing (namely in perfection) he knoweth nothing as he ought to know. For, wee 2walke by faith, and not by sight. And, faith is of things vnseene, and not in vision and fruition. Neither can wee attaine to perfect knowledge, vntill we attaine vnto perfect happinesse, which is not in this life, but the life to come, when we shall see God face to face, and shall know as we are knowne; not by the knowledge of faith, which is but by hearing, signes, semblances, and reuelations; but of vision, fruition, and most firme experience. ⟨p. 37⟩For the perfection of our knowledge heere, consisteth most in the knowledge and acknowledgment of our imperfection, and not in the high degree of quantitie, but in the sincerity and truth. The which knowledge discouereth our ignorance, that we may bewaile it, and causeth vs (not in pride and selfe-conceit, to content our selues with that we haue, but seeing our imperfections) to labour in the vse of all good meanes, after a greater measure, till by attaining to one degree after another, wee doe in the end obtaine, with perfection of knowledge, perfect happinesse. But yet in this imperfect knowledge there are diuers degrees, which accordingly are diuersly required, that they may be acceptable vnto God, and sufficient for vs and our saluation. First, in respect of the diuers times of illumination, for in the twy-light of the Law, when as the Sunne was not yet risen, there was not so great a measure of knowledge required, as in the broad day of the Gospel, when as God requireth some proportion between our sight of knowledge, and the light of his truth shining vnto vs.
Otherwise we can have no assurance that we are in the number of his Church, and of those 1with whom the Covenant of grace is made, unless the Prophecies foretold of such, be verified in us, and among the rest, that we, who are taught by his Son and Spirit, shall know God and his will in far greater perfection, then they did which were under the Pedagogy of the Law. So in respect of the means, God requireth a greater measure, according to their greatness; expecting much, where he hath given much; as more of those where the Gospel is freely and openly preached, then of those, who living in times of persecution, have it only by stealth, and with many difficulties and dangers. And in a flourishing Church (such as ours is) he requireth the greatest measure, where he hath planted the most faithful Ministry. And therefore in this clear light of the Gospel, and liberal means which God alloweth us, we are to labour after a like measure of knowledge, as the Apostle exhorteth the Colossians, Let the Word of Christ 2dwell in you richly, in all wisdom: to which end, we must not cease to pray for our selves as the Apostle for them, that we may be filled with the knowledge 3of Gods will, in all wisdom and spiritual understanding. Finally, that our knowledge may be acceptable, there is a divers measure required, in respect of divers callings. As that the Ministers must exceed the people, seeing they are appointed their teachers and guides, and the Priests lips 4must preserve knowledge, that the people may seek the Law at their mouth. That the rich exceed the poor, because they have more leisure, liberty, and opportunity to use the means; that the husband exceed the wife, and the father the children, because they are bound by their places to teach and instruct them. And finally, that they who have been long Scholars in Christs School, do excel those who are novices, and but newly admitted, for want of which proficiency, the Hebrews are sharply reproved by 5the Apostle. But yet we are to know, that in all true members of the Church, who are of age and capacity, it is required, that they understand the main principles of Christian Religion, which are contained in ordinary Catechisms, that they may be able to render an account of their 6faith to those that ask them;
Otherwise wee can haue no assurance that we are in the number of his Church, and of those 1with whom the Couenant of grace is made, vnlesse the Prophecies foretold of such, be verified in vs, and among the rest, that we, who are taught by his Sonne and Spirit, shall know God and his will in farre greater perfection, then they did which were vnder the Pedagogie of the Law. So in respect of the meanes, God requireth a greater measure, according to their greatnesse; expecting much, where he hath giuen much; as more of those where the Gospell is freely and openly preached, then of those, who liuing in times of persecution, haue it only by stealth, and with many difficulties and dangers. And in a flourishing Church (such as ours is) hee requireth the greatest measure, where hee hath planted the most faithfull Ministerie. And therefore in this cleere light of the Gospel, and liberall meanes which God alloweth vs, wee are to labour after a like measure of knowledge, as the Apostle exhorteth the Colossians, Let the Word of Christ 2dwell in you richly, in all wisedome: to which end, we must not cease to pray for our selues as the Apostle for them, that wee may be filled with the knowledge 3of Gods will, in all wisedome and spirituall vnderstanding. Finally, that our knowledge may be acceptable, there is a diuers measure required, in respect of diuers callings. As that the Ministers must exceed the people, seeing they are appointed their teachers and guides, and the Priests lips 4must preserue knowledge, that the people may seeke the Law at their mouth. That the rich exceed the poore, because they haue more leasure, liberty, and opportunity to vse the meanes; that the husband exceed the wife, and the father the children, because they are bound by their places to teach and instruct them. And finally, that they who haue beene long Schollers in Christs Schoole, doe excell those who are nouices, and but newly admitted, for want of which proficiencie, the Hebrews are sharply reprooued by 5the Apostle. But yet wee are to know, that in all true members of the Church, who are of age and capacity, it is required, that they vnderstand the maine principles of Christian Religion, which are contained in ordinary Catechismes, that they may bee able to render an account of their 6faith to those that aske them;