GOd is Iehouah Elohim . Exod. 6.2 . And Elohim spake vnto Moses and saide vnto him , I am Iehouah . And I appeared vnto Abraham , to Isaac , and to Iaacob , by the name of God Almightie , but by my name Iehouah was I not knowen vnto them . Exod. 3.13 . If they say vnto me , what is his Name ? what shall I says vnto them ? And God answered Moses , I am that I am . Also he said , thus shalt thou say vnto the children of Israel I am hath sent me vnto you . And God spake further to Moses , thus shalt thou saye vnto the Children of Israel , Iehouah Elohim &c. hath sent me vnto you

The first title of God , declareth his Nature , the second his Persons .

The nature of God , is his liuely and most perfect essence .

The perfection of the nature of God , is his absolute constitution , by the which he is wholye complete within himselfe . Exod. 3.13 . I am that I am , Act. 17.24 . God that made the worlde , and all thinges that are therein , seeing that he is Lord of heauen and earth , dwelleth not in Temples made with handes , neyther is worshipped with mens handes . As though he needed any thing , seeing he giueth to all life & breath and all things .

The perfection of his nature is either the Simplenes or the infinitenes thereof .

The simplenes of his nature , is that by which he is voide of all Logicall relation . He hath not in him , subiect or adiunct . Ioh. 5.26 . As the Father hath life in himselfe , so hath he giuen to the Sonne to haue life in him selfe : Conferred with Ioh. 14.6 . I am the way , the trueth , and the Life . 1. Ioh. 1.7 . But if we walk in light as he is in light , conferred with the 5. God is light & in him is no darknes . Hence it is manifest , that to haue Life , and to be Life : to be in Light , and to be Light : in God are all one . Neither is God subiect to generalitie or specialitie : whole , or partes : matter , or that which is made of matter : for so ther shold be in God diuers things , and one more perfect then another : therfore whatsoeuer is in God , is his essence . and all that he is , he is by his essence .

Hence it is manifest , that the Nature of God , is immutable and Spirituall .

Gods immutabilitie of nature , is that by which he is void of all composition , diuision , and change . Iam. 1.17 . With God there is no variablenes nor shadow of changing . Mal. 3.6 . I am the Lord and am not changed .

Gods nature is spiritual in that it is corporal , and therefore inuisible . Ioh. 4.24 . God is a spirite . 2. Cor. 3.17 . The Lord is the spirite . 1. Tim. 1.17 . To the King eternall , immortall , inuisible , only wise God be glorye and honour for euer and euer . Coloss. 1.15 . Who is the Image of the inuisible God .

The infinitenes of God is two folde : his Eternitie , and exceeding greatnes .

Gods eternitie , is that by which he is without beginning and ending . Psal. 90.2 . Before the mountains were made , and before thou hadst formed the earth and the round worlde , euen from euerlasting to euerlasting thou art our God . Reuel. 1.8 . I am Alpha and Omega , that is , the beginning and ending , saith the Lord , Which is , which was , and which is to come .

Gods exceeding greatnes , is that by which his incomprehensible nature is euerye where present , both within and without the worlde . Psal. 145.3 . Great is the Lord & worthy to be praised , and his greatnes is incomprehensible . 1. King . 8.27 . Is it true indeede that God will dwell on the earth ? beholde the heauens , and the heauens of heauens are not able to containe thee : how much lesse is this house that I haue built ? Iere. 23.23 . Doo not I fill the heauen and earth saith the Lord ? Hence it is plaine : firste , that he is onelye one , and indivisible , not many . Ephe. 4.5 . One Lord , one faith , one Baptisme , one God and Father of all . Deut. 4.35 . Vnto thee it was shewed , that thou mightest know that the Lord he is God , and that there is none but he alone . 1. Cor. 8.4 . We know that an Idole is nothing in the worlde , and that there is none other God but one . And there can be but one thing infinite in nature .

Secondly , that God is the knower of the heart . For nothing is hidden from that nature , which is within al things and without all things , which is included in nothing , nor excluded from anye thing . Because 1. King . 28.9 . The Lord searcheth all hearts , and vnderstandeth euery woork of the minde . Psal. 139.1.2 . Thou knowest my sitting downe and my rising vp , thou vnderstandest my cogitation a farre off .

HItherto haue we spoken of the perfection of Gods nature . Now followeth the life of God , by which the Diuine Nature is in perpetuall action , liuing and mouing it selfe . Psal. 42.2 . My soule thirsteth for God , euen for the liuing God : when shal I come and appeare before the presence of God ? Heb. 3.12 . See that there be not at any time in any of you an euill hart to depart from the liuing God .

The deuine nature is especiallye in perpetuall operation by three attributes , the which doo manifest the operation of God towardes his creatures . These are his wisedome , will , and omnipotencie .

The wisedome or knowledge of God , is that by the which God dooth not successiuelye , and by discourse of reason , but by one eternall and immutable act of vnderstanding distinctlye , and perfectlye know himselfe , and al other things , though infinite , whether they haue bene or not . Math. 11.27 . No man knoweth the Sonne but the Father , nor the Father but the Sonne , and he to whome the Sonne , will reueale him . Heb. 4.13 . There is nothing created which is not manifest in his sight : but all things are naked and open to his eyes , with whome we haue to doo . Psal. 147.5 . His wisdome is infinite .

Gods wisedome hath these partes . His foreknowledge and his counsell .

The foreknowledge of God , is that by which he most assuredly foreseeth all thinges that are to come . Act. 2.23 . Him haue ye taken by the handes of the wicked , being deliuered by the determinate counsell and foreknowledge of God , and haue crucified and slain , Rom. 8. Those which he knew before , he also predestinated to be made like to the image of his Sonne . This is not properly spoken of God , but by reason of men to whom things are past , or to come .

The counsell of God , is that by which he doth most straightlye perceiue the best reason of all things that are Pro. 8.14 . I haue counsell & wisedome : I am vnderstanding , and I haue shrength .

The will of God , is that by the which he both most freely , and straitly with one act willeth all thinges . Rom. 9.18 . He hath mercie on whom he will , and whom he will he hardeneth . Eph. 1.5 . Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will . Iam. 4.15 . For that which you should say , if the Lord will , we will liue and doe this or that .

God willeth that which is good , by approuing it , that which is euill , in as much as it is euill , by disalowing and not willing it . And yet he voluntarily doth permit euill : Because it is good that there should be euill . Act. 14.16 . Who in times past suffered all the Gentils to walke in their owne waies . Psal. 81.12 . So I gaue them vp to the hardnes of their heart , and they haue walked in their owne counsels .

The will of God , by reason of diuers obiectes hath diuers Names , and is either called Loue and Hatred , or Grace and Iustice .

The loue of God , is that , by the which God approueth first , himselfe , and then all his creatures without their desert , & in them doth take delight . 1. Ioh. 4.16 . God is loue , and who so remaineth in loue , remaineth in God , and God in him . Ioh. 3.16 . So God loued the world , that he gaue his onely begotten Sonne , &c. Rom. 5.8 . God setteth out his loue toward vs , seeing that while we were yet sinners , Christ died for vs .

The hatred of God , is that by the which he disliketh , and detesteth his creature offending , for his fault . 1. Cor. 10.5 . But manie of them the Lord misliked , for they perished in the wildernes . Psal. 5.5 . Thou hatest all the workers of iniquitie . Psal. 44.8 . Thou hast loued iustice and hated iniquitie .

The grace of God , is that by which hee freely declareth his fauour to his creatures . Rom. 11.6 . If it be of Grace , it is no more of workes : otherwise Grace is not grace , but if it be of workes , it is no more grace . Titus . 2.11 . The sauing grace of God shined to all men teaching vs to dente impietie , &c.

The grace of God , is eyther his Goodnesse , or his Mercie .

The goodnesse of God , is that by which he being in himselfe absolutely good , doth freely exercise his liberalitie vpon his creatures Matth. 19.17 . Why callest thou me good , none is good but one , euen God . Matth. 5.45 . He maketh his sunne to shine vpon the good and the bad , and he raineth vpon the iust and vniust .

Gods mercie , is that by which he freely assisteth all his creatures in their miseries . Esay . 30.18 . Yet will the Lord waite , that he may haue mercie vpon you . Leuit. 3.22 . It is the Lordes mercies , that we are not consumed , because his compassion faile not . Exod. 33.19 . I take pitie on whom I take pitie , and am mercifull on whom I am mercifull .

Gods Iustice , is that by which he in all thinges willeth that which is iust . Psal. 10. The iust Lord loueth iustice . Psal. 3.4 . For thou art not a God that loueth wickednesse .

Gods iustice , is in word , or deede .

Iustice in word , is that truth by which he constantly , & indeede willeth that which he hath said Rom. 3.4 . Let God be true , & euery man a lyar . Mat● vp children to Abraham , Phil. 3.21 . According to the working , wherby he is able to subdue euen all things vnto himselfe .

Gods actuall power , is that by which he causeth all things to be , which he freely will . Psalm. 135.6 . All things which God will , those be doth in heauen and in earth , and in all depthes .

OVt of the former attributes by which the true Iehouah is distinguished from a fained God , and from idoles , arise the glorye of God and his blessednes .

Gods glorie or maiestie , is the infinite excellencie of his most simple and most holye diuine Nature . Heb. 1.3 . Who being the brightnes , of his glorye , and the ingraued forme of his person &c. Dan. 3. Thou Lord art only God , and glorious vpon the earth ,

By this we see , that God onely can knowe him selfe perfectly . Iohn . 6.46 . Not that any man hath seene the Father , saue he which is of God , he hath seene the Father . 1. Tim. 6.16 . Who only hath immortalitie , and dwelleth in the light , that none can attaine vnto , whome neuer man sawe , neither can see . Exod. 33.18 . Thou canst not see my face .

Notwithstanding there is a certaine manifestation of Gods glorie : partlye more obscure , partlye more apparant .

The more obscure manifestation , is the vision of Gods maiestie in this life , by the eyes of the minde , through the helpe of thinges perceiued by the outward sences .

Esai . 6.1 . I saw the Lord sitting vpon an high throne , and lifted vp , and the lower partes thereof filled the temple . Exod. 33.22 . And while my glorye passeth by , I will put thee in a cleft of the Rocke , and will couer thee with mine hands while J passe by : after J wil take away mine hand , and thou shalt see my backeparts , but my face shall not be seene . 1. Cor. 13.12 . Now we see as through a glasse , darkely .

The more apparant manifestation of God , is the contemplation of him in Heauen face to face . 1. Cor. 13.12 . But then shall we see face to face . Daniel . 7.9.10 . I behelde till the thrones were set vp , and the Ancient of dayes did sit , whose garment was white as Snowe , &c.

Gods blessednes , is that by which God is in himselfe , and of him selfe all sufficient . Gen. 17.1 . I am God all sufficient , walke before me and be thou vpright . Col. 2.4 . For in him dwelleth all the fulnes of the Godhead bodily . 1. Tim. 6.5 . Which in due time he shall shew , that is blessed and prince onely , &c.

THe persons , are they , which subsisting in one Godhead , are distinguished by incommunicable properties . 1. Iohn . 5.7 . There are three that beare recorde in heauen , the Father , the Worde , and the holye Ghoast , and these 3. are one . Gen. 19.24 . Then Jehouah rained vpon Sodome , and vpon Gomorah , brimstone , and fire from Jehouah in heauen . Ioh. 1.1 . Jn the beginning was the word , and the word was with God , and that word was God .

The constitution of a person is , when as a personall proprietie , or the proper manner of subsisting is adioyned to the Deitie , or one diuine nature .

Distinction of persons , is that , which albeit euery person is one and the same perfect God , yet the Father is not the Sonne or the holye Ghost , but the Father alone ; the Sonne is not the Father or the holy Ghost , but the Sonne alone ; and the holy Ghoast is not the Father or the Sonne , but the holy Ghoast alone : so that in these there is diuersitie of persons , but vnitie of essence .

The communion of the persons , or rather vnion , is that by which eche one is in the rest , and with the rest , by reason of the vnitie of the Godhead : and therefore euerye eche one doth possesse loue , and glorifie another , and work the same thing . Ioh. 14.10 . Beleeuest thou not that J am in the Father , and the Father is in me ? the wordes that I speak vnto you , J speake not of my selfe but my Father that dwelleth in me , he doth the workes . Pro. 8.22 . The Lord hath possessed me in the beginning of his way : J was before his workes of olde . And vers. 30. Then was J with him as a nourisher , and J was dayly his delight , reioycing alwaye before him . Ioh. 1.1 . Jn the beginning was the word , & the word was with God , and that word was God . & Chap. 5.19 . The Sonne can doo nothing of himselfe , saue that he seeth the Father doo : for whatsoeuer things he doth , the same doth the Sonne also .

THus far concerning the first part of Theologie : the second followeth , of the works of God .

The works of God , are all those ; which he doth out of himselfe , that is , out of his diuine essence .

These are common to the Trinitie , alwaies reserued the peculier manner of working in euery person .

The end of all these is the manifestation of the glorie of God . Rom 11.36 . For him are all thinges , to him be all glory for euer .

The woorke of action of God , is either his decree or the execution of his decree .

The decree of God , is that by which God in himself , hath necessarily and yet freelye , from all eternitie determined all things . Ephe. 1.11 . Jn whome also we are chosen when we were predestinate , according to the purpose of him , which woorketh all thinges after the counsell of his own will . and ver. 4 , as he hath chosen vs in him before the foundation of the world . Math. 10.29 . Are not two Sparrowes solde for a farthing , and not one of them falleth on the ground , without your father ? Rom 9.21 . Hath not the potter power on the claie to make of the same lumpe one vessell to dishonor , and another to ho●er .

Therefore the Lord according to his good pleasure , hath most certainly decreed euery both thing and action whether past , present , or to come , together with their circumstances of place , time , means , and end .

Y● , be hath most iustlye decreede the wicked workes of the wicked . For if it had not so pleased him , they had neuer been at all . And albeit they of their owne nature , are and remaine wicked ; yet in respect of Gods decree , they are to be accounted good . For there is not anyething absolutelye euill . 1. Pet. ● . 17 . For it is better ( if the wil of God be so ) that ye suffer for well dooing , then for euill dooing .

The thing which in the one nature is euill , in Gods eternall counsell comes in the place of a good thing ; in that it is some occasion , & way to manifest the glory of God in his iustice , and in his mercie .

The execution of Gods decree , is that by which all thinges in their time are accomplished , which were foreknowen , or decreed , & that euen as they were foreknowen and decreed .

The same decree of God , is the first & principall working cause of al things , which is in order & time before all other causes . For with Gods decree is alwaies his will annexed , by the which he can willinglye effect that he hath decreede . And it were a signe of impotencie , to decree anye thing which he could not willingly compasse . And with Gods will is conioyned an effectuall power , by which the Lord can bring to passe whatsoeuer he hath frely decreed .

This first and principall cause , how be it in it selfe it be necessary , yet it doth not take away freedome of will in election , or the nature and propertie of second causes , but only brings them into a certain order , that is , it directeth them to the determinate end : wherupon the effects and euents of things are contingent or necessarye , as the nature of the second cause is . So Christ according to his Fathers decree died necessarily . Act. 17.3 . But yet willinglye . Mat. 25.39 . And if we respect the temperature of Christs body , he might haue prolonged his life ; & therfore in this respect might be said to haue died contingently .

The execution of Gods decree hath two braunches , his operation and his operatiue permission .

Gods operation , is his effectuall producing of al good things , which either haue being or mouing , or which are done .

Gods operatiue permission , is that by which he only permitteth one and the same work to be done of others , as it is euill ; but as it is good , he effectually worketh the same . Gen. 50.20 . You indeed had purposed euill against me , but God decreed that for good , that he might as he hath doon this day , preserue his people aliue . and Gen. 45.7 . God hath sent me before you to preserue your posteritie in this Land . Esay . 10.5.6.7 . Woe vnto Asshur , the rod of my wrath , and the staffe in their handes is mine indignation . I will send him to a dissembling nation , and I will giue him a charge against the people of ●y wrath , to take the spoyle , and to take the praye , and to tread them vnder feete like the mire in the street . But he thinketh not so , neither doth his hart esteeme it so but he imagineth to destroy , and to cut off not a fewe nations .

God permitteth euill , by a certain voluntary permission , in that he forsaketh the second cause in working euil . And he forsaketh his creature , either by detracting the grace he had , or not bestowing that which he wanteth . Rom. 1.26 . For this cause god gaue them vp vnto vile affections . 2. Tim. 2.25.26 . instructing them with meeknes that are contrary minded , prouing if God at any time wil giue them repentance , that they may know the trueth , and that they may come to amendment out of the snare of the Deuill , which are taken of him at his will .

Neither must we think God vniust , who is indebted to none . Rom 9.15 . I will haue mercy on him , to whome I will shewe mercie . Yea , it is in Gods pleasure to bestowe how much grace , and vpon whom he will . Math. 20.15 . Is it not lawfull for me to doo as I will with mine own ?

That which is euill hath some respect of goodnes with God .

First , in that it is the punishment of sinne , and punishment is accounted a morrall good ; in that , it is the parte of a iust iudge to punish sinne .

Secondly , as it is a meere action oract .

GOds decree , in as much as it concerneth man , is called predestination : which is the decree of God , by the which he hath ordeined all men , to a certain and euerlasting estate ; that is , either to saluation or condemnation , for his own glory . 1. Thes. 5.9 . For God hath not appointed vs vnto wrath , but to obtaine saluation by the meanes of our Lord Iesus Christ . Rom. 9.13 . As it is written , I haue loued Jacob & hated Esais . and ver. 12. What and if God would to shewe his wrath and make his power knowne , suffer with long patience the vessels of wrath prepared to destruction , and that he might declare the riches of his glorye vpon the vessels of mercy , which he hath prepared vnto glory .

The meanes of accomplishing Gods predestination are two folde .

The creation , and the fall .

The creation , is that by which God made all things , very good , of nothing , that is of no matter , which was before the creation . Gen. 1.1 . In the beginning God created the heauen , &c. to the end of the chap.

Gods manner of creating as also of gouerning , is such as that by his woord alone , he , without any instrumentes , meanes , assistance , or motion produced all sortes of thinges . For to will any thing with God , is both to be able , and to performe it . Heb. 11.3 . By faith we vnderstand , that the worlde was ordeined by the word of God , so that the thinges which we see , are not made of things which did appeere . Psal. 148.5 . Let them praise the name of the Lord , for he commaunded and they were created .

The goodnes of the creature , is a kinde of excellencie , by which it was voide of all sinne , that is , free from punishment and transgression .

The creation , is of the world , or inhabitantes in the world .

The world , is a most beautifull pallace , framed out of a deformed substance , and fit to be inhabited .

The parts of the world , are the heauens , and earth .

THe Angels ech of them being created in the beginning , were setled in an vpright estate . In whom these thinges are to be noted . First their nature . Angels are spirituall , and incorporall essences . Heb. 2.16 . For be in no sort tooke the Angels , but he tooke the seede of Abraham . Heb. 1.7 . And of the angels , he saith , he maketh the spirite his messengers , & his ministers a flame of fire .

Secondly , their qualities . First they are wise 2. Sam. 14.18 . My Lord the king is eue● at an ●ell of God in h●aring good and bad . 2. They are of great might . 2. Thess. 1.7 . When the Lord Iesus shall sh● himselfe from heauen with his mightie angels . 2. Sam. ●4 . Dauid sawe the Angell that smote the people . 2. King . 19.35 . The same night the Angell of the Lorde want out and smote in the campe of Asshur , an hundreth , fourscore , and fiue thousand . 3. They are swift and of great agelitie . Esay . 6.6 . Then flew one of the Seraphius vnto me with an hote cole in his hand , Dan. 9.21 . The man Gabriell whom I had seene before in a vision , came flying and touched me . This is the reason why the cherubims in the tabernacle were painted with winges .

Thirdly , they are innumerable . Gen. 3.2 . Nowe Iacob went forth on his iourney and the Angels of God met him . Dan. 7.10 . Thousand thousands ministred vnto him , and ten thousand thousandes stoode before him . Matth. 26.53 . Thinkest thou I cannot pray to my father and he will giue me me then twelue legions of Angels ? Heb. 12.22 . to the companie of innumerable angels .

Fourthly , they are in the highest heauen , where they euer attend vpon God , and haue societie with him . Matth. 18.10 . In heauen their angels alwaies behold the face of my father which is in heauen . Psal. 78.17 . The charets of God are twentie thousand thousande angels , and the Lord is among them . Mar. 12.25 . But are as angels in heauen .

Fiftly , their degree . That there are degrees of angels , it is most plaine . Coloss. 1.16 . By him were all things created , which are in heauen , & in earth , things visible and inuisible : whether they be thrones or dominions , or principalities , or powers . Rom. 8.38 . Neither Angels , nor principalities , nor powers , &c. 1. Thess. 4.16 . The Lord shal descend with the voice of the archangel , and with the trumpet of God . But it is not for vs to search , who , or how many be of ech order , neither ought we curiously to enquire howe they are distinguished , whether in essence , or qualities . Colos. 2.18 . Let no man at his pleasure beare rule ouer you by humblenesse of minde , and worshipping of Angels , aduauncing himselfe in those thinges which he neuer saw .

Sixtly , their office . Their office , is partly to magnifie God , and partly to performe his commaundements to them . Psal. 103.20 , 21. Prayse the Lorde , ye his Angels that excell in strength , that doe his commaundement in obeying the voyce of his worde . Praise the Lorde , all ye his hostes , ye his seruants that doe his pleasure .

Seuenthly : The establishing of some Angels in that integritie , in which they were created .

MAn , after he was created of God , was established in an excellent estate of innocencie . In this estate seuen thinges are chiefely to be regarded .

I. The place . The garden of Heden , that most pleasant garden . Gen. 2.15 . Then the Lord tooke the man , and put him into the garden of Heden .

II. The integritie of mans nature . Which was Ephes. 4.24 . created in righteousnes and true holines . This integritie hath two partes .

The first is wisedome , which is a true and perfect knowledg of God , & of his will , in as much as it is to be performed of man , yea , and of the counsaile of God in all his creatures . Col. 3.10 . And haue put on the newe man , which is renewed in knowledge , after the image of him that created him . Gen. 2.19 . When the Lord God had formed of the earth euerie beast of the field , and euery foule of the heauen , he brought them vnto the man , to see how he would cal them : for howsoeuer the man called the liuing creature , so was the name thereof .

To second , is Iustice , which is a conformitie of the will , affections , and powers of the bodie to the will of God .

III. Mans dignitie , consisting of foure partes . First , his communion with God , by which as God reioyced in his owne image , so likewise man was incensed to loue God : This is apparant by Gods familiar conference with Adam . Gen. 1 29. And God sayd , Behold , I haue giuen vnto you euerie herbe bearing seede , &c. that shall be to you for meate . Secondly , his dominion ouer all the creatures of the earth . Gen. 2.19 . Ps. 8.6 . Thou hast made him Lord ouer the workes of thine handes , and hast set all thinges vnder his feete , &c. Thirdly , the decencie , and dignitie of the bodie , in which , though naked , nothing was vnseemely . Psal. 8.5 . Thou hast made him little lower then God , and crowned him with glorie and worshippe . Gen. 2.25 . They were both naked , and neither ashamed . 1. Cor. 12.22 . Vpon those members of the bodie , which we thinke most vnhonest , put wee more honestie 〈◊〉 , and our vncomely ●artes haue more comelinesse on . Fourthly , labour of the bodie without paine or griefe . Gen. 3.17.19 . Because thou hast obeyed the voyce of thy wife , &c. cursed is the earth for thy sake , in sorrow shalt thou eate of it all the daies of thy life , &c.