A STOCK OF DIVINE KNOWLEDGE. Being a lively description of the Divine Nature. OR, The Divine Essence, Attributes, and Trinity particularly explained and profitably applied. The first, showing us what God is: the second, what we ought to be. By the late learned and laborious Preacher, and worthy instrument of God's glory, RICHARD STOCK, Sometimes Rector of All-hallows Breadstreet in London. This is life Eternal to know thee, and jesus Christ, whom thou hast sent. John 17.3. LONDON, Printed by T. H. for Philip Nevil, and are to be sold at his shop in Ivy Lane, at the sign of the Gun. 1641. TO THE WORTHILY HONOURED, THE RELIGIOUS and virtuous Lady, the Lady ANNE YELUERTON, Wife to the right Worshipful, Sir CHRISTOPHER YELUERTON of Easton Maudet, in the County of Northampton, Knight, Grace and Peace. THE whole counsel of God concerning man's salvation, is comprised by the Apostle in these two, (a) Acts 20.21 cúm 27. Repentance towards God, and Faith towards our Lord jesus Christ. The whole duty of man is contained in David's charge to Solomon his son, (b) 1 Chron. 28.9. Know thou the God of thy Fathers, and serve him with a perfect heart and a willing mind. The whole matter of condemnation is (c) 2 Thess. 1.8. Ignorance of God, and disobedience to the Gospel of our Lord jesus Christ. This last is the natural condition of all mankind, (d) Titus 3.3. we were foolish and disobedient, deceived, serving divers lusts, etc. He that thinks himself the wisest, is (e) Job. 11.12 Acuti ad vana hebetes ad aeterua. Amb. hex. l. 5. borne like the wild Ass colt (it may be quick-sighted in vain and earthly things) in matters spiritual, (f) 1 Cor. 2.14. neither receiving the things of God, nor able to know them, in this point worse than the Devils (g) James 2.19. for they believe and tremble) and like the senseless stones, or (h) Psal. 49.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. adm. ad gen. the beasts that perish. Every man is a child of disobedience, a servant to divers lusts, stuffed with rebellion against God, in this point (i) Joh. 8.44. like the Devils, and worse than the senseless creatures; of which the Psalmist, (k) Psal. 119 91 Non intelligere belluinum est, intellecta non agere, ultra belluina immanitatis rabiem esse videtur. Hil. de Trinit. l. 1. They are all thy servants; Therefore the Apostle pronounceth universally concerning all, that they are children of wrath by nature. (l) Ephes. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. ubi supra. We (the Apostles and believers) were children of wrath by nature, as well as others, no less than Pagans and unbelievers. The freeing of men from this estate, is the work of the Spirit, the Spirit of (m) Eph. 1.17. wisdom and revelation; of wisdom to (n) 1 Cor. 10.11.12. search the deep things of God; of revelation to discover them: the spirit (o) Joh. 16.13. of truth to lead into all truth; the spirit of holiness (p) 1 Thess. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joh. hom. 1. to sanctify throughout the whole soul, the whole spirit and body. It is the end of the Scriptures, they were written (q) Psal. 19.7. to give wisdom to the simple, and to convert the soul: It is the end of the Ministry, which was ordained by Christ (r) Ephes. 4.10. for the collection and edification of the Church, (s) Act. 26.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hexa. hom. 1. & in Psal. 1. in initio. to turn men from darkness to light, and from Satan to the living God. Contrariwise, to hold men in the estate of Darkness, and to drown them in perdition and destruction, through either ignorance or disobedience, or both, is the whole business and employment of the Devil, the Prince of darkness: he always compasseth the earth (t) 1 Pet. 5.8. like a roaring Lion, seeking whom he may devour. Madam, it is a woeful spectable to behold, how exceedingly this Prince of darkness prevails; how many eyes the (u) 2 Cor. 4.3, 4 God of this world hath blinded, that the glorious light of the Gospel cannot shine unto them; how many (w) Gal. 3.1. fools he hath bewitched, that they should not obey the truth; how many have (x) Psal. 36.3. left off both to understand and to do good; most men live (y) Ephes. 2.12. without God in the world; Some like natural bruit beasts, (z) Jer. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Mat. Hom. 2. neither knowing him, nor ask nor enquiring after him. Others (worse than these) (a) Job. 21.14. rejecting knowledge, and saying unto God, Depart from us, we desire not the knowledge of thy ways, shutting their eyes against the light, stopping their ears against the word, and despising the means of knowledge; many miss-led by seduced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Smyrnen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 1. or willingly seducing guides (beasts in the shape of men, as Ignatius terms them) when they think they know God, are farther from, and harder to be taught true knowledge, than they that know nothing at all; Many say (b) Tit. 1.6. Ignat. add Magnesios'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexan. they know God, and by their works deny him, being corrupt and abominable, divorcing (what God requires should be joined together) obedience from knowledge, adulterate and false money, that have the imprease of God in their understandings, and the image of the Devil in their hearts; like Toads that have a precious stone in their beads, and in their whole bodies nothing but poison. The serious and sad consideration of the imminent danger, and infinite multitude of those that know not God, or disobey him, being known, should excite in all that tender the everlasting welfare of their immortal souls, a more than ordinary solicitude of joining these two together, Repentance to their Faith, Obedience to their Knowledge; which if seen in one (like Castor and Pollux appearing at once) do promise a prosperous navigation; if they be separated each from other, they menace a shipwreck. They that know God and disobey him, are like the Gentiles, (c) Rom. 1.28. who when they knew him, did not worship him as God, but captivated the truth under unrighteousness. They that think to serve him, and know him not, are liable to the Samaritans condemnation, (d) Joh. 4.22. Ye worship ye know not what: and equally guilty with the superstitious Athenians (e) Acts 17.23 who erected an altar to the unknown God. Both these miss salvation, the one for want of knowledge, the other for want of obedience: both these fall into the pit; the one blindfold and not seeing it, the other seeing it, and desperately leaping into it. If we desire to attain salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Gen. hom. 13. and escape hell (saith chrysostom) we must be adorned both with the knowledge of the orthodox faith, and the integrity of a holy life. Happy is he that findeth wisdom (f) Prov. 3.13. saith Solomon, and (g) Job 28.2 S. job describeth that wisdom: The fear of the Lord that is wisdom, and to departed from evil, is understanding. Blessed are your eyes, for they see, (h) Mat. 13.16. saith our Saviour Christ, and yet not unless ye see to do. (i) Joh. 13.17. If ye know these things, happy are ye if ye do them. These graces must be joined together, because severed they be not graces. The grace of knowledge consists not in the naked and perfunctory theory and apprehension of divine truths, but in conformity to them. A man knows no more truly, than he puts in practice. (k) 1 Joh. 2.4. Cognoscere non in solâ, & perfunctoriâ scientiâ est, sed in eorum operatione quae oporteat fieri. Amb. de Parad. c 6. Non est vera scientia boni, nisi ad hoc comprehendatur ut agatur. Prosp. Nihil estaliud scientia nostra quam culpa, qui ad hoc tantum modo leg emnovimus, ut majore offensione peccemus. Salu. He that saith, I know God, and keepeth not his commandments, is a liar, and the truth is not in him; if a man know God, and disobey him, his knowledge is his fault. Obedience without knowledge, is not obedience, but will-worship and superstition; as faith without works is a dead faith: so works without faith, are dead works; the prayers of ignorant persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. hom. 2. in their own conceits good prayers, are not good, because the sacrifice of (l) Eceles. 5. fools; their meanings, which they call good, are not good (m) Pro. 19 without knowledge the heart is not good, &c Light is in the second (as in the first creation) the first work. (n) 2 Pet. 1.3. All things that appertain to life and godliness, are given us through knowledge: therefore without knowledge there cannot be either life or godliness, or any thing that belongs to them. The image of God (in which we were at first created, unto which we must be renewed) consists chief in knowledge and holiness, not in one of these, but in both. The glorious Angels (who are proposed to us as patterns) are understandingly obedient; (o) Psal. 103.20 they do his commandments, harkening to the voice of his word: If we know God and serve him we are like the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Ephes. like our patterns, perfect pleasing to God: if either of these be wanting, the danger is great, the blind and the lame equally an abomination. God hath given to man an understanding and a will, an eye to see, and a band to execute; and having given both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Mat. hom. 2. he requires both, one of these parts will not serve his turn: He hath given us a mind to know him, (p) 1 Joh. 5.20. saith the Apostle: He hath made us to understand more than the beasts, saith Elthu in (q) Job. 35.11. job, that we might know him, which the beasts cannot do; It is an injury to God, Non sufficit Deo intellectus nisi fiat in amore ejus voluntas, imo nec haec duo sufficiunt nisi & memoria, etc. Amb. de dign. hum. c. 2. and a debasing of our understanding, to lay out those intellectuals which God hath bestowed on us for himself, on earthly and other things, and to yield him a brutish (because a blind) obedience: He hath given us will and affections, and a body to love him, to fear him, to delight in him, to serve him, etc. It is no less injury and unthankfulness to God, to withdraw these from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Joh. hom. 6. and bestow them on our lusts, on sin, on Satan, on the world, on the creatures, on vain things, by which, for which they were not made. I conclude, with chrysostom, Let us give all diligence that we may obtain a clear understanding of the true faith, and add unto that a holy life, and a shining conversation. Amongst all those points which are objected to our knowledge, there is none more generally necessary and useful, than this of God and Christ, of God in Christ: This is the first principle and foundation of faith and obedience: (r) Heb. 11.6. He that cometh unto God, must believe that he is, and that he is a rewarder of them that diligently seek him, saith the Apostle: without this knowledge no grace can be obtained, no salvation can be hoped for: upon this depends faith: (for (s) Psal. 9.10. they only that know his Name will trust in him: that which ignorant persons mistakingly call faith, is mere presumption) and patience (for (t) Heb. 10.32. they only that are illuminated, can endure the fight of great afflictions, others may be senseless, brutish, stupid, these only truly patiented:) and all obedience (for (u) Psal. 119.34. they only can keep the commandments, to whom he hath given understanding, others as they desire not the knowledge of his ways, so they say in their hearts (w) Job. 21.14.15. What is the Almighty that we should serve him? And what profit should we have if we pray unto him? or as (x) Exod. 5.3. Pharaoh, who is the Lord that I should obey his voice?) upon the knowledge of God in Christ dependeth interest in mercy, and salvation; (y) Psal. 36.10. God will draw forth his loving kindness to them that know him; they that know him not, are as fare (z) Ose 27.11. from finding favour as from knowledge, God hath bound it with an oath, (a) Psal. 95.10.11. That the people that have not known his ways, shall not enter into his rest. Notable is that speech of holy Ignatius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Smyrnen. If a man believe not that Christ is incarnate, if he confess not his cross, his passion, his blood which he poured forth for the salvation of the world, (and this be cannot do without knowledge) he cannot obtain everlasting life; though a King, though a Priest, though a Ruler, though a private person, though a Master, though a servant, though a man, though a woman; let him that receiveth, receive it, let him that heareth, hear it. The ground of this speech is that of our Saviour Christ. (b) 1 Joh. 17.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joh. This is life eternal, to know thee the only true God, and him whom thou hast sent jesus Christ: because this knowledge of God is thus useful, and of this absolute necessity to salvation. It ought to be the business and main study of every one that desires grace, or glory, to search after him, and that he may find him, to search after him first, where he may be found, and secondly, as he will be sought. First, God may be found in his word, there is no point in which nature is more blind, from which it is more averse, than this of God, and Christ; God is great, and we know him not saith Elihu, this Well is deep, and we have nothing of our own to draw with. There are manifest impressions of God stamped upon the creature: The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power, and Godhead; Not only the Heavens, and the firmament, his glorious, and magnificent workmanship, declare his glory, but the beasts, the fowls, the earth, the fishes, the least, the most contemptible of his creatures, show forth his handy work, yet the wisest of men by these know not God, by these (which is worse) were taken off from God, from seekeing him, from serving him, from seeking him while they employed their understandings wholly in the search of the secrets of nature, and spared no time to inquire after the God of nature, from serving him, whilst they doted upon, and deified the creature, worshipping the Sun, the Moon, the Host of heaven; nay, four footed beasts, & creeping things, and plants, and herbs in stead of God But after that in the wisdom of God the world by wisdom knew not God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. count. Gentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. ad gentes adm. Quae Deus occulta eum voluit non sunt scrutanda, quae autem manifesta fecit non sunt neganda ne in illis illicitè curiosi in istis damnabiliter inveniamur ingrati. Prosp. de vocat. gentes. it pleased God by the foolishness of preaching, to save them that believe; It hath pleased God to discover himself (so far forth as we are able, and it is needful to salvation to know him) in his holy word: in this God may be found, in this God must be sought. This is that light in which, & by which we may behold & gaze upon God; within this we must contain our inquiry after him, that we wax not vain in our empty speculations, and be precipitated into errors: as fare as this we must extend our inquiry after him, lest we be found guilty of wilful ignorance, and convict of Atheism. He that desires to find God, must to the Law and to the Testimonies, must search the Scriptures, they testify of him; As the sun discovers himself by his own beams, and the fire by his own light; so God reveals himself by his own word; a light more bright than the sun in his glory, discovering God, and opening our blind eyes that we may see him. Secondly, he must seek him as he will be sought, and that in these particulars; First, with diligence of endeavour, consisting in the dailinesse and serious earnestness of inquiry; this mystery is great, man's capacity is slow, it is constant labour that must raise up slow capacities, to great mysteries: joshua had a charge to meditate in the book of the law day, and night; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joh. hom. 53. the Bereans had a commendation for doing it, and the Eunuch a reward, and we a promise if we do it. If thou incline thine ear to wisdom, and apply thy heart to understanding, if thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God. This is that which our Saviour requires in his command. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. hom. 2. Search the Scriptures; for what is it to search but carefully and diligently to inquire out something that is hidden, the daily, and serious reading, and meditation of the word, make the language of the holy Ghost familiar to us, and the eye of the soul quick sighted. Secondly, Qui vindemiam colligit vasa prius mundare consuevit quibus vinum. infunditur— Emunda oculos mentis— ne qua festuca peccati ac em tui perstringat ingenii, Ambr. Hex. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Chrys. in Joh hom. 1. with a washed and a pure conscience; this is the Apostle Saint james his council. Lay aside all filthiness and superfluity of naughtiness; with him agrees S. Peter. Lay aside all malice, and all guile, etc. as new borne babes desire the sincere milk of the Word: No man will pour precious liquors into unclean vessels, nor new wine into old bottles: God will not infuse saving knowledge into sensual hearts, but the secret of the Lord is with them that fear him, and he will teach them his covenant; they that desire to see God, and know him as he is, must prepare themselves with preparations befitting God, for an unsanctified eye cannot see him as he should be seen, nor know him as he should be known. Thirdly, with a teachable, and a tractable heart, ready to entertain that light which shineth into it, and embrace and submit unto that truth which God reveals concerning himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil in Psal. 115. without consulting with flesh and blood: This is a necessary condition; foolish man that cannot perfectly comprehend the nature of the smallest, of the basest creature, is too ready to measure God by his brutish understanding: there is a generation that make reason (which they tear me right) the judge of faith, and boggle at, Concedamus cognitionem sui Deo, dictisque ejus p●â veneratione famulemur: Idoneus enim sibi testis est, qui nisi per se cognitus non est. Hil. de Trin. lib. 1. or plainly deny those mysteries which reason cannot reach to, and others that profess not so much to the world, secretly harbour the same principle in their hearts, & manifest it in their disputes: they that will know God, must lay aside carnal reasonings, and bring with them faith to believe what God hath revealed concerning himself, though they apprehend it not. God knows himself best, and is a sufficient witness to himself, no words can describe him, Hoc mirabilis magis Dei virtus est quod intelligi ab homine magnitudo justitiae non potest ut quantum ad imbecillitatem humanam pertinet pene injustitie especiem magnitudo justitiae habere videatur. no mind can conceive him as be is, if they could he should not be infinite, & so not God. In this (saith Salvian) is the excellency of God more admirable, because man cannot understand his justice, (say the same of all his attributes, man cannot understand his wisdom, power, mercy, etc.) but the greatness of his justice seems to man to be in a manner injustice; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Heb. hom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Martyr cum Tryphone. It should be sufficient to persuade us to believe, that God hath said it: it is one part of that glory which we must yield to God, and comfort that we must afford to ourselves, to acknowledge that we serve such a God as infinitely exceeds all that we can speak or think. Fourthly, with prayerful hearts; The same spirit by whom the Scriptures were inspired, is the expositor of the Scriptures: There is a veil over every man's heart naturally, when he reads the word; where this Spirit is, the veil is done away, no man can see the things of God, but he to whom God reveals them, and be reveals them to them that ask him. But of this in the Treatise. Lastly, he must make use of the Ministers of God, of their lips and labour: The Priest's lips should preserve knowledge, and they should inquire the Law at his mouth. The Eunuch read the word, but understood it not, God sent Philip to instruct him: Cornelius fasted and prayed, but understood not; the Angel warns him to send for Peter, and hear words of him. This was done for our instruction, to teach us to make use of those Pastors which God raiseth up according to his own heart, to teach us in wisdom and understanding. Madam, it is the scope of this Treatise to reveal God, and show what use should be made of this knowledge. It was penned by an able minister of the Gospel, in his time a burning & shining light, eminent above others for his learning and for his labours. Divers other books of this subject have out run this into the world (as Ahimaz did Cushi) I doubt not but this that comes after them, will deliver the message as fully as any that went before it: the Author in it hath clearly opened dark points, hath brought down high points to low capacities, hath unfolded intricate questions, cut in sunder the sinews of many heresies made profitable applications of all points herein discussed: I confess it comes not forth so gorgeously attired as some others; it is an orphan, the womb that bred it had not strength to bring it forth: it wants the enticing words of man's wisdom, the Apostle wated them, & gloried in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Joh. hom. 1. he was rude in speech but not in knowledge, he did discover (as chrysostom said of Saint john) the naked truth with a naked head, he was a preacher and not an Orator, Devita contemplate. lib. 1 cap. 23.24. he persuaded God, and not man, and therefore did (what Prosper counsels all Preachers to do) lay aside Rhetorical paintings much fit to obscure plain matters, then illustrate dark ones; Non tam otiosorum auribus pl●ceant, quam aegrotorum mentibus prosunt. Salvi. it is their duty not to rub itching ears with frothy eloquence, but to cure sick hearts with sound doctrine. This was the purpose of the Author in this treatise, which how fare be hath attained, I leave it to others to judge: the nurse is many times as fond of the infant she suckles, as is the mother that brought it into the world: my judgement therefore may be partial. Madam, this book as it is, I present to your Ladyship, it is not any personal engagement hath enforced me to it, (though jowe you myself) but your goodness which I acknowledge and desire to help. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Martyr cum Triphone. Madam, it is a certain truth, that God hath bestowed on women as well as men, a reasonable soul, and hath given to them a capacity of performing all works commendable and virtuous: he implanted in them his own image; this they have lost (the woman was first in the transgression) & are in as a woeful a condition naturally as man, and must be saved out of it by the same means, and in the same method a man is saved, by repentance towards God, and faith towards Christ, the joining of knowledge and obedience concerns them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joh. Madam, I have heard your Ladyship plead for these things, and know in part your pains and your progress in them: I know a book of this subject will not be unacceptable, will not be neglected by your Ladyship. Ministers (like husbandmen) sow their seed with most readiness where they expect the greatest increase. Madam, your growth and increase in those graces which are already eminent in your Ladyship, is the thing I desire, and this book, with God's blessing on it, may procure. The prayer of the Apostle for the Colossians, shall be mine for your Ladyship, that you may be filled with the knowledge of Gods will in all wisdom and spiritual understanding, that you might walk worthy of the Lord unto all wellpleasing, being fruitful in every good work, and increasing in the knowledge of God. Your Ladyships to be commanded in Christ, JAMES CRANFORD. The Table of the Contents of the Chapters, Titles, and Texts, hanled in this book. Chap. 1. It's man's wisdom to know the true God Pag. 1 Text. Jer. 9.23.24. Thus saith the Lord, let not the wise man glory in his wisdom etc. But let him that glorieth, glory in this, that he understandeth and knoweth me etc. Chap. 2. How to know the true God. Pag. 7. Psal. 147.19.20. He showeth his word unto jacob: his Satutes and his judgements unto Israel, etc. Chap. 3. Why God is to be sought in his word etc. Pag. 18. John 5.39. Search the Scriptures, for in them ye think to have eternal life: and they are they, which testify of me. Chap. 4. The Scriptures were written by divine inspiration. Pag. 29. 2 Tim. 3.16. All Scriptures are given by divine inspiration of God. Chap. 5. Of the authority, and sufficiency of the Scriptures. Pag. 39 Text. 2 Tim. 3.16.17. All Scriptures etc. And are profitable for doctrine, for reproof, for correction, etc. Chap. 6. Of God. Pag. 50. Heb. 11.6. He that cometh unto God must believe that God is, and that he is a rewarder etc. Chap. 7. Of God and his Essence. Pag. 60. Exod. 3.14. And God said to Moses, I am that I am. Chap. 8. That God is a spirit most perfect. Pag. 71. John 4.24. God is a spirit, and they that worship him must etc. Chap. 9 Of the Simplicity and Eternity of God Pag. 84. Exod. 34.6. The Lord, the Lord, strong, merciful, and gracious, etc. Chap. 10. Of the Immutability and Infiniteness of God. Pag. 96. 1 Tim. 6.16. Who only hath immortality dwelling in lights. Chap. 11. Of the life and wisdom of God Pag. 108. 1 Tim. 1.17. To the invisible and only wise God etc. Chap. 12. Of the will of God. Pag. 121. Esay 46.10. My counsel shall stand, and I will do all my pleasure. Chap. 13. Of the Truth of God. Pag. 133 Deut. 32.4. Thou art a God of Truth. Chap. 14. Of the goodness of God. Pag. 143. Text. Psal. 34.8. Taste and see how gracious the Lord is. Chap. 15. Of the Love of God. Pag. 155. 1 John 4.8. God is Love. Chap. 16. Of the Grace of God. Pag. 170. Ephe. 2.8. For by grace are we saved etc. Chap. 17. Of the Mercy of God. Pag. 188. Psal. 147.8.9. The Lord is gracious, full of compassion, slow to anger, and of great mercy. etc. Chap. 18. Of the justice of God Pag. 199. Deut. 32.4. He is a righteous Lord, and all his ways are judgement. Chap. 19 Of the Anger of God. Pag. 212. Jer. 64.5. Behold thou art wrath, for we have sinned. Chap. 20. Of the Hatred of God. Pag. 224. Psal. 5.5. Thou hatest all the workers of iniquity. Chap. 21. Of the Authority of God. Pag. 236. Psal. 22.28. For the Kingdom is the Lords and he is the governor amongst the Nations. Chap. 22. Of the Power of God. Pag. 246. Job 9.19. If I speak of strength, lo he is strong. Chap 23. Of the Persons in the Trinity. Pag. 256. John 5.7. There are three which bear record in heaven: the &c. Chap. 24. ibid. Chap. 25. Of God the Father. Pag. 268. Text. Heb. 1.5. Thou art my Son this day etc. Chap. 26. Of God the Son. Pag. 279. Heb. 1.5. Thou art my Son this day have I begotten thee etc. Chap. 27. Of God the holy Ghost. Pag. 291. John 15.26. The spirit of truth which proceedeth from the Father, he shall etc. OF GOD AND HIS ATTRIBUTES. CHAP. I. JER. 9.23, 24. Thus saith the Lord, Let not the wiseman glory in his wisdom, etc.— But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord. QUESTION. WHerein consisteth the chiefest wisdom of man? Answer. In the true knowledge of the true God. The first thing observable in this Text is this; That the chiefest wisdom of every man consisteth in the true knowledge of the true God: For out of it I reason thus; That is man's chiefest wisdom, in which he aught more to rejoice, then in all worldly wisdom, or worldly strength, or all earthly riches; in which most men have their chiefest rejoicing. But, every man is bound to glory more in the knowledge of God, then in worldly wisdom, etc. Therefore, etc. This is confirmed, Jer. 31.33, 34. I will make a covenant with the house of Israel; and this is the sum of the covenant, They shall all know me, from the least of them to the greatest: In which place is showed what is the chiefest end of man's new creation, viz. the true knowledge of God: and therefore the people, Hosea 6.3. after that the Lord had raised them from death to life, say, And we shall know the Lord. Qu. Why doth the chiefest wisdom of man consist in this? Reason 1. Because without the knowledge of God, a man cannot know himself. The knowledge of a man in things natural is an excellent knowledge; yet it is nothing without the knowledge of himself, as Saint Augustine saith. Though a man know all mysteries, to the breadth of the earth, and the depth of the sea, and know not himself, he is like to a man that makes a building without a foundation: but without the knowledge of God, no man can know himself; because of that wicked pride that is naturally in man, that when he looks upon himself, he thinks himself so holy, just, pure, etc. that he thinks injustice to be justice, impurity to be purity, etc. but if once he comes to see the face of God, than he sees his own justice to be injustice, and his own purity to be impurity, and his own righteousness to be folly; therefore it is the principal thing for a man to know God. Reas. 2. Because without this, a man cannot worship God aright, which is the end of his creation: and to this purpose there are many places of Scripture call upon us, Pro. 12.13. Psal. 100 Come, let us worship the Lord, for he hath made us. The worship of God is commanded in the first Table, and the principal thing in the first Table is the knowledge of God; intimating thus much, That there is no worship of God, where there is no knowledge of God: and therefore, that man might know how to worship him, he first declareth himself, saying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage: and this is the method which David lays down to Solomon; first, Know thou the God of thy Father, and then, serve him with a perfect heart, and with a willing mind. 1 Chron. 28.9. Reas. 3. Because without this, a man cannot be partaker of true happiness. Christ saith, John 17.3. This is life eternal to know thee the only true God, that is to say, There is no way to attain to life, but in the knowledge of the true God. It is not the knowledge of all the things in the world that can make a man happy; but the knowledge of God can: for, as Saint Augustine saith, He is an unhappy man that knows all things, and is ignorant of the knowledge of God; but, saith he, he that knows thee, and is not vain in his conversation, but labours to worship thee, he is the happy man; but every man else is worse than a Toad or Snake. And he (saith the same Father) that hath a tree, and can tell the height and breadth of it by a Jacob's staff, and knows not the Creator of it, is an unhappy man; but another man that hath a tree, and cannot tell the height of it, nor knows the number of the branches of it, yet knows thee the Creator of it, he is the happy man; if he be never so poor, nay, if he be as poor as Job, he is the true happy man: but if he know all things, and know not thee, there is no way, but he must needs perish. Use 1. This then shows, That the chiefest folly of men is their ignorance of God; whether it be a necessary ignorance in them to whom God hath denied the means of knowledge; or a negligent ignorance in them who have the means, and do not apply themselves to them; or a wilful ignorance in them who pull themselves from the means, whether they be Idiots, that know nothing, or men of understanding and learning, that know other things, yet are fools in the knowledge of God. Where is the Scribe? where is the learned Egyptian? where is the disputer of the Law? but God hath chosen the poor and the base things of this world, that they should confound the mighty, 1 Cor. 1.20. So, I may say, Where is the learned Egyptian? hath not God made the wise men of the world fools? We have a Proverb, The greatest Clerks are not always the wisest men; True, if ignorant of God, and see not that true wisdom stands in this. I may say, as the Wiseman saith, Why is there a price in the hand of a fool to get wisdom, and he hath no heart to it? Pro. 17.16. Why is there such understanding in other things, and men have no heart to seek after this? Certainly, the holy Ghost calls them fools; for Solomon in Eccles. 4.13. faith, he prefers a young and wise child, before an old and foolish King that will not be instructed. So I say, a poor man, if wise in the knowledge of God, is better than the wisest Clerk in the world, being ignorant of God: Brethren, come out of this ignorance, labour for the knowledge of God, and labour for this in the first place, to know that ye are but fools, in all that ye know besides God: and certainly, this will be the beginning of the best wisdom; for than ye will say with the heathen man, Though I know all things, yet I know the least part of that which I ought to know. And let me tell you, this is the bane of knowledge, because you think you know enough: The more knowledge a man hath, the more ignorant he seems to himself; and, he that thinks he knows any thing, knows nothing yet as he ought to know, 1 Cor. 8.2. Use 2. This shows their error, or rather impiety, that think the knowledge of God not necessary for women; of this fault are the Papists guilty; If this be an error, I pity them; but if impiety, I abhor it: for Solomon saith, that error is worthy the pitying; but iniquity is worthy to be abhorred. Are not women bound to know themselves, which they cannot do without the knowledge of God? stand they not bound by creation to worship God aright, which they cannot do without the knowledge of God? must they not be made partakers of the same glory, and eternal happiness with men? deny these if thou darest. Brethren, they are bound to know, God the Lord that made them, made man male and female in his own image. If the woman must renew that she lost in Adam, than she ought to know God; so the Apostle, Be renewed in knowledge, after the image of him, Col. 3.10. Undoubtedly, this is nothing but the spite of hell, to hinder women from the knowledge of God. Use 3. Brethren, believe you this that I say, that it is the chiefest wisdom of man to know God? if so be you believe, faith will breed care to accomplish what you believe; you make known to us that you do not believe, if you do not take this care: And you must give me leave to believe, that if you do not believe, then certainly you are Atheists. Brethren, do you believe this to salvation? then you must do as men do in Trades, look what knowledge is most gainful for them, and for that they labour above all others; this knowledge of God is the chiefest knowledge that belongs to the trade of a Christian, labour for this. As Saint James saith, Show me your faith by your works if you be willing to be saved, or else you thrust yourselves into the mouth of the Devil. Saint Augustine saith, that a Christian without the knowledge of God, differs nothing from an Indian or a Pagan; they are beyond thee, in the knowledge of Arts and Trades, they do exceed thee: Now this knowledge of God is that which makes thee a Christian; without this thou art no better than an Indian or Pagan: Wherefore, if thou wilt differ from Atheists, labour for the knowledge of God, else there is no difference: therefore submit yourselves and your families to this order of catechising; that you may pull yourselves and your families out of the claws of the Devil. And further, for help, you must use prayer and meditation, that you may come to it prepared. Art thou a Christian, and canst thou let the morning pass without private prayer with thy family, and with thy self alone? One demanded what would make a good Scholar; another answered, A good Master, and a good student, and thirdly, to teach others; and if you follow this course, happy shall you be. CHAP. II. PSAL. 147.19, 20. He showeth his word unto Jacob, his Statutes and his Judgements unto Israel. He hath not dealt so with every Nation, etc. THis Psalm showeth us what is the chiefest wisdom of a man; and we have found it out, that it is the true knowledge of the true God; Therefore, forasmuch as God is invisible, and no man hath seen God at any time (a principle so certain, that for this cause the Jews put the Prophet Isaiah to death, because he said, that he saw God, Isa. 6.1. sitting upon a throne, high and lifted up, etc.) a necessary question will arise, that since God cannot be seen, Quest. How can a man come to know God? Ans. God is to be known two ways; First, by Nature, and those natural notions that are in the minds of men; or, by those effects that declare this excellent workmanship, as his wisdom, his power, his justice, his mercy, and the like. Secondly, by Revelation; both of these intimated in that text that I have read, where he saith, that God gave unto his Church his Law and Statutes. That we may further confirm this, It is manifest, that all Nations at all times have (as it were) groped after God, to find what a kind of one he was, that they might know him: This doth appear by those excellent Writings that many heathen men have written; as the books of Tully, etc. as also by many testimonies of Scripture; as Saint Paul, when he had to do with the Gentiles, pressed this thing, that by natural reason God was to be known, and that two ways; either by the natural and inbred notions that are planted in the minds of men; or by those great works which were wrought by God. This appears, because that which might be known of God, is manifest by his works, Rom. 1.20. the Apostle there speaks of the Gentiles, and of the wise men of the Gentiles, that God might be known in knowing of themselves and of his works. The learned understand that place only of Philosophers, who by search have known God; and they should have taught this knowledge unto others, that God might have been known by others also: but they, out of the pride of their hearts, kept it to themselves: And to this purpose there is an Epistle extant of Aristotle's, which he wrote to Alexander the Great, wherein he saith that he had written them (meaning his Physics) as if he had not written: and the same Apostle saith, Act. 17.27. that God was near to every one of them by these effects, by his wisdom, by his power, and the rest, as the Creator and the things created; because a man cannot look upon any thing that God hath made, but he shall see some footsteps leading to the knowledge of God; much more when he shall look upon the frame of heaven and earth; Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handiworks. The holy Ghost showeth that there is something by which the most barbarous Nations that are cannot be ignorant of God: therefore we add that which the Apostle hath, Rom. 1.20. the invisible things of God, even his eternal power and Godhead, are clearly seen, being considered in his works, as his government, and preservation of all things; therefore saith the same Apostle, The Lord left not himself with out witness, in that he did good, and gave us rain, etc. Act. 14.17. that though they had not his Word, yet they might grope after God. the Apostle allegeth a proof out of one of their own Poets, that taught them, you are God's generation; if you be of God's generation, you must have reason and understanding that you may in yourselves find out the knowledge of God. This specially appears in man's body, because the body of man is called a little world, upon any part whereof if a man look, he may find God; so that a man by natural knowledge may come to know that there is a God, and what he is. And this is the Answer to the first Question. Quest. 2. Why is God to be known naturally? Answ. 1. The Answer stands in three things: First, because there never was any Nation, City, or Family without religion, and a kind of worship. 2. Because that men by this natural knowledge might be provoked to search for a more perfect knowledge. 3. Because all men might be without excuse. First, the answer stands thus; There have been many Nations that knew not God by Revelation; but there never was any Nation, City, or Family without some kind of worship. From whence we infer, that they have some natural knowledge of God; for, where there is religion, there is some knowledge that there is a God. This principle of the being of God was so deeply planted in them, that rather than they would not have a God, they worshipped the works of their own hands: and this shows they have some natural knowledge. Secondly, God hath still kept his Church in some eminent place, whither they (moved by this natural instinct) might fly, to be more fully instructed in the knowledge of the true God, as Esay speaks, Come and let us go up to the house of God, for he will teach us his ways. Indeed, we know something of him by nature; but we know nothing as we ought to know; as it appears further by the Apostle S. Paul. Thirdly, Because all men might be without excuse; so the Apostle affirms, Rom. 1.20. that the invisible things of God, as his eternal power and Godhead, were seen in his works, that they might be without excuse; they had such a knowledge as told them that God was their Creator; that when they knew God, and glorified him not as God, etc. they might have no excuse: and for this cause it was that they had such natural knowledge. And this is the first thing. Use 1. Is there then such light naturally in the heart of man? this draws us to this good meditation: Oh what an excellent knowledge was that in which we were first created! We may gather this from the light that is left in us, even as the bigness of Hercules his body was gathered by his foot, and as a man may see the bigness of a Lion by his claw, or by looking upon the ruins of a great house, may see what a Palace it sometimes was; so when we look upon the ruins of nature, we may see in what an excellent estate we were at the first. For conclusion then, Let us take notice of our loss, that it may be a provocation to make us recover ourselves; seeing that we had such a knowledge, that we knew God perfectly, we may endeavour to know him so again; or, as men that have had great estates, and are fallen to decay, are careful to recover themselves, and neglect no means whereby they may recover their loss: so we, looking upon ourselves, may see our loss, and labour to recover it. Use 2. Then ought we continually to see God in the heavens, and in the earth, that by these visible things we may come to see the invisible God, as the eternal power and Godhead; these things should not be passed over slightly. The Apostle S. Paul, to draw us to a consideration of this, calls it the knowledge of God: so Christ teacheth us to consider the Lilies of the field, and the Ravens, to see God in these; this David doth, Psal. 104. which whole Psalm doth notably set forth God to be known by his works; so that in the least creature we may see God; yea, even in the least Fly, as well as in the greatest Elephant; so that by the meditation of the creature, we may see the beauty of the Creator. Saint Augustine meditating, or looking upon the creature, Lord, saith he, thou art beautiful, therefore hast thou made them beautiful; thou art good, therefore they are good; thou hast a being, therefore thou gavest them a being. This we know, yet this our knowledge being compared with the knowledge we had, is nothing but ignorance: therefore let us labour to meditate on this, that by searching we may find out God. He is a good Clerk that can read in these books, and shall be drawn to see the wisdom, power, and justice of God: but as the Prophet (Isa. 5.11, 12.) complains, that no man considers the works of the Lord, they have the Pipe and Lute in their Feasts: So we may say, that many are so taken up with pleasure and other vanities, that they will not consider the works of God; and therefore no marvel that they are so ignorant, because they will not go out of themselves. Quest. How is God known above nature? Answ. By Revelation; and that either by his Word or Spirit. The knowledge of God which is by Nature is a common knowledge, it belongs to all men: but this that is above nature, is the particular voice that sounds in the Church. The first way whereby God is known to us above nature is the Word; whereof David speaking, Psalm. 19 7. saith, The Testimonies of the Lord are sure, enlightening the eyes, revealing the object, enabling the organ. He hath given his Laws and his Statutes unto Israel, he hath not dealt so with every Nation: and Christ saith, that No man hath seen God at any time, but the only begotten Son of God, and he to whom he will reveal him, John 1.17. So Saint Paul, Act. 17.23. speaks to the Athenians, him do I declare unto you whom you ignorantly worship. The second way that he reveals himself, is by his Spirit, Mat. 11.25. I thank thee, O Father, that thou hast hid these things from the wise and prudent, and hast revealed them to babes. Also 1 John 2.27. You have an ointment, saith the Apostle, and you need not that any one teach you, but the Spirit of God teacheth you all things. Quest. Why hath God made himself manifest after this manner? Ans. For three reasons: First, because that knowledge which we have by nature is obscure. Secondly, because that knowledge without this is imperfect and partial. Thirdly, because the knowledge of the Word is not effectual without the Spirit. For the first; God hath revealed himself by his Word, because the discovery which nature makes is marvellous obscure. Simonides, a great Philosopher, being asked by Hieron the Tyrant, what God was, desired two day's respite; and then being asked, he desired two days more; and then being asked, he desired two days more: then the Tyrant asked him why he did so; because saith he, the more I seek after him, the farther off I am from finding him; so that nature is obscure. And secondly, it is imperfect, because that knowledge of nature without the Word, knows but a piece of God; and therefore, because God would have his Church know him perfectly, he adds his Word to his works; and in this reveals himself more fully, and discovers those wonders which nature could not only not discover, but not comprehend being revealed, as the great mystery of the Trinity, etc. 2. The knowledge of Nature is not a saving knowledge; for though it knows God as Creator, yet it knows him not as Redeemer. John 5.39. Search the Scriptures, for in them you find eternal life, and they are they that testify of me; and therefore God adds his Word, that he may be known as a Redeemer and Reconciler, etc. 3. The knowledge of the Word is not effectual without the Spirit. 1 Cor. 3.5, 6. It is neither Paul, nor Apollo's, etc. but God that gives the increase. The knowledge of the Word is outward, but the knowledge of the Spirit is inward, and man cannot teach inwardly; and therefore there cannot be such a knowledge without the Spirit, for man can but speak to the ear; yea, though he may press it vehemently, yet without the Spirit it is nothing; God therefore hath joined the Word and Spirit together: and so the answer is cleared in these three things. Use 1. Seeing that by the principles of Nature a man cannot come to saving knowledge, he must therefore labour for the knowledge of the Word of God; he must not be a stranger to the Word, nor the Word a stranger to him, that he may know God. If a man cannot be partaker of true happiness but by the knowledge of God; and if all saving knowledge be by the Word, than it necessarily follows, that he must be acquainted with the Word: If he be a stranger to the Word, and the Word a stranger to him, surely he is a stranger to the life of God. I will not stand to show how the Devil bewitcheth many wise men, that are careful to provide for their children, and bring them up in natural knowledge, but scorn this which we must most labour for, to have the Word familiar; we must hearken to the counsel of the Apostle, Col. 3.16. to let the Word of God dwell plentifully in us in all wisdom. chrysostom pressing this place, Let the Word dwell in you richly, etc. saith thus, It is not, Let the Word come into you as a stranger for a night; but let it dwell in you as a familiar friend. Why sir, we may know a sentence or two; No, but the Apostle saith, Let the Word dwell plentifully in you: If a man have learned some sentences by heart, as children have learned whole books, this is not that which the Apostle means, but let it dwell in you in all wisdom; where the Apostle will have us diligent to understand the Word: Why so? because there God hath revealed himself. Pro. 2.5. If thou apply thy heart to instruction; it is not, if thou wilt read a Chapter or two, but thou must beat thy head about it, and apply thy heart unto it; for what saith the Wise man in the 5. verse? If thou search for her as for silver and gold, than thou shalt understand the way of the Lord, and find the knowledge of God. It is not to be gotten by carelessness; but, as Christ saith, Search the Scriptures, as men do when they have lost any thing, as the woman that lost the groat; it argues a diligent searching: this is that the Author to the Hebrews speaks of, about which we ought to have our wits exercised through long custom. Brothers, It is inexcusable (if not damnable) idleness in many men, that they have no heart to read the Scriptures: Whatsoever you pretend, that you cannot for your callings; I tell you, that neither your callings, nor the works of your callings will excuse you in that day when the secrets of all hearts shall be disclosed; you do abuse God, you ought to afford yourselves time, and you must afford yourselves so much time: you have time enough to spend in courting, and in wantonness, and in other idle vanities. Will you have Christ to know you, and acknowledge you, when your callings, and all other vanities are gone, and cease? what a question is this? who would not have that willingly? then must you take care to know Christ here, or else he will not know you hereafter. Use 2. Seeing that this is so, than every man should labour for the Spirit of God, that he may be able to profit by the Word preached or read. Without him a man may have a knowledge, but not a saving knowledge: It is an excellent benefit for a man to have good teachers; but it is no benefit in comparison of this, that the Spirit becomes our teacher; for, who teacheth like him? Job 36.22. therefore labour for this teacher. Saint Augustine saith, the teachers are without; but he sits in heaven that must teach the heart, therefore look to him: we can but make a noise in your ears by any our most earnest expressions and vehement cries, but it must be the Spirit that makes all effectual. I pray you tell me, saith the same Father, what doth the Husbandman? can he do any thing but the outward work? doth he do any thing inwardly? can he make an apple? can he make a leaf? he cannot; it is God that doth that. Ask the Apostle Saint Paul, and he will tell you, It is Paul that plants, and Apollo's that waters, but it is God that gives the increase; therefore labour that you may have that anointing: you may not be negligent of the Word, which is the means that God will have used, who will not give effectual knowledge without it; therefore Ministers must plant, but if you will have fruit by the ministry, you must labour to have the Spirit. That which makes the Word unprofitable is, that men look so much upon the husbandman, therefore God doth oftentimes send a bad harvest. Origen saith, it is somewhat in the goodness of the ground, and somewhat in the husbandman if the harvest be good; but saving knowledge is not where to be looked for, but from God: therefore every man must labour earnestly to have the inward teacher. It is said in Gen. 30.1. that Rachel was barren while she looks upon the husband; but when she goes to prayer, in verse 22. then she conceives: so, many of you look too much upon your Ministers, and therefore there is little profit; but lift up yourselves in prayer to God, and he will make you profit, so that ye shall have the saving knowledge of God in this life, and after this life salvation itself, even life eternal, etc. CHAP. III. JOHN 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me. WE have heard of a twofold knowledge of God, the one by Nature, the other by Revelation, and that is by the Word and Spirit; by which you have heard how a man may come to saving knowledge: Now to proceed; The next question is, Quest. In what Word is this knowledge to be sought? Answ. It is to be sought in the written Word of God, the old and new Testament. Seeing God hath revealed himself in his Word, and that there is a sufficient knowledge to be found in it, though not effectual without the Spirit; (I think) this seems reasonable, that before we speak of God himself, we speak something of the holy Scriptures, the fountain of knowledge, in which God hath revealed himself to the world, that we may know with what warrant we may ground our faith upon them: Therefore it is necessary that we know first what this Word is, and then what Author it hath? Answer is made, that this saving knowledge is to be sought and found in the written Word of God. This is warranted upon that which I have read, Search the Scriptures, for they are they which testify of me: this is further confirmed, Isa. 8.20. To the Law & to the Testimonies: if question arise concerning God, where shall we find answer? To the Law and to the Testimonies; go to the written Word of God: of this the Apostle saith, in 2 Tim. 3.15. that it is able to make a man wise to salvation, and therefore it carries in it the wisdom and knowledge of God, by which a man must be saved. Saint Peter also, 1 Pet. 1.19. calls it a more sure Word (making opposition between it and the word they heard from heaven in the holy mount) to which we ought to take heed, as to a light shining, etc. Finally, our Saviour Christ speaks of this in the Parable to the rich man, They have Moses and the Prophets; if they will know any thing concerning God, faith, repentance, etc. what need one be raised from the dead? So then, these testimonies show, that the saving knowledge of God is to be had in the old and new Testament. This Question brings another, and that is this, Quest. Why is knowledge to be sought in the old and new Testament. Answ. First, because this is the perfect rule containing all things to be known and believed. Secondly, because it is a certain and a sure rule. Thirdly, it is an infallible rule, that neither deceives, nor can be deceived. To explain this: Reas. 1. Because it is a perfect rule, therefore this knowledge is to be sought there: Deut. 4.2. Thou shalt add nothing to it, nor take any thing from it: Add to it, and thou makest it imperfect; take from it, and thou makest it not less imperfect, because it is of itself an absolute and full rule. The Apostle saith, 2 Tim. 3.16. The word is given by inspiration, to instruct, rebuke, etc. It is able to make the man of God perfect, etc. It is full for all purposes, for instruction, correction, etc. and for all persons; it perfects the Minister in his work and calling; and if him, then much more every other man. Secondly, It is a certain known rule: That which is the rule of salvation, must be a certain known rule (if it be unknown, it is no rule) to those that shall be saved. The Word sometime, from Adam to Moses, was wholly unwritten; yet than no doubt but God revealed himself to the faithful. But when the Church was grown up to be a Nation, and mixed with unfaithful and faithful; God, that he might make a certain rule, by Moses writ his Word: And that the Word was written for this end, it appears, Luke 1.3, 4. These things have I written unto thee, most noble Theophilus, that thou mightest be certain of these things: there goes a report of Christ what he did, and what he suffered, these things have I written, that thou mightest be certain: and therefore our Saviour Christ being asked the question in the Gospel, what was to be done to inherit eternal life, he answers, How readest thou? Luk. 10.26. Wilt thou be certain? then read the Scriptures, and they will manifestly and surely declare what is to be done, and give a perfect answer to such questions. Thirdly, we are to come now to the written Word, because the written Word is an infallible rule; an infallible rule is such a rule as cannot be deceived nor deceive; for if it could do either, it were not infallible: but that the Word of God is such, that it cannot deceive nor be deceived, I manifest it thus, because God and his Word are one Truth, therefore it cannot deceive; John 17.17. Sanctify them with thy Truth, thy Word is Truth. As light is not the cause of darkness, so the Word is not the cause of error. This is a right rule, saith S. Augustine, thy Writings are my delight, by them I shall never be deceived. And this is the first point. Use 1. If this be so, here are overthrown all humane traditions which are by man added to the Scripture: all traditions that are either written or carried from hand to hand are rejected; whatsoever is taught without the Scripture, is to be abhorred; for the Word is the rule, and he that brings any other doctrine, let him be accursed. Use 2. This serves to provoke men to labour for the knowledge of the Word. Here I will take an occasion to speak of it, because I see the carelessness of this age. If there be any amongst us that desire the knowledge of God, than we should labour for the knowledge of his Word: Why? because we cannot know God, unless we know his Word. This is ingratitude against God, that he should vouchsafe his Word, and we not labour to know it; this is impiety against ourselves, that look to be saved, and yet neglect the knowledge of the Word that brings salvation. There is a knowledge of God by nature; but the remainder of the light that is in man's nature is marvellous dark: Though the foolish heathen say, If a man follow nature he cannot err, we know that nature is stark blind in matters appertaining to God; therefore men should labour to know the Word, that it might dwell in them in all wisdom. Saint Bernard saith, This is the portion of the Jews, that they have the letter only, and so the portion of all heretics, and not of Christians. Saint Augustine saith, Oh unhappy heretics, which regard nothing but the outward sound of the letter, having a body without a soul! Therefore men that will have a body and a soul together, must labour to have the understanding of the places that they read; and to this end, they must add meditation to their reading, and constant and earnest prayer to God to their meditation, that he would give his spirit of wisdom and revelation: and by this means they shall be able to search out hidden and secret things that are not discerned by others. Saint Bernard saith, when he was entered upon a text upon Cant. This Well is deep, and I have nothing to draw; but yet I see by experience, that if a man cover the Well with a linen cloth, he shall wring out some moisture which otherwise he should not: I have therefore bended myself upon it, and stretched my hands to thee, that thou wouldst reveal something to me, for every man bending and stretching himself, his heart and his hands to God, shall receive something; for, the entrance to thy Word, saith David, giveth light. Solomon saith, a diligent hand maketh rich; a little stock to begin with, being diligently employed, maketh rich: So it is in spiritual things, a diligent hand maketh rich; if a man have a little knowledge, if he have a diligent heart and hand, though the Word be as it were in a dark place, yet he shall see more and more. There are two things to be enquired of concerning the written Word of God; First, by whom it was written: Secondly, for whom it was written. For the first; that is, by whom this Word was written, time will not give me leave to speak of; therefore I will proceed to the next. Quest. For whom was this Word written? Answ. For all men, of all ages and conditions; the text that I have read proves it: Search the Scriptures; to whom did Christ speak? To all men, of all Nations and Countries that were gathered there together. Act. 2.39. The promise is made to you, and to your children, and to as many as the Lord God shall call: the promises were not made to the Jews only, but also to the Gentiles, even to as many as the Lord shall call; therefore the Word is written for all: Rom. 15.4. Whatsoever things were written afore time, were written for our learning; they were not written for them only, but for us also, upon whom the ends of the world are come: These things are come upon them for examples, 1 Cor. 10.11. Therefore it is apparent, that the Word was written for all men. Out of this ariseth another question. Quest. How is it proved, that it is written for all men? Answ. Three ways, besides the testimony of Scripture: First, because the Lord that writ it is Lord over all, perfect in wisdom. Secondly, because this written Word is Gods revealed will. Thirdly, because there is but one way to salvation for all men, and this is laid down in it. We will manifest this: First, because it is God's Word; and God is over all times, over all places, and over all persons, as well successors as predecessors, as well them that go before, as them that follow after; therefore the Word belongs to all. We have a Proverb, New Lords, new Laws: but it is not so here; God doth keep always one Law; Kings that have their several Kingdoms, have all several Laws; the reason is, because they cannot make Laws without their subjects, and amongst them, one thinks this fit, another thinks that: but the Lord is an absolute King, that makes Laws without men; for the earth is the Lords, and all that therein is, Psal. 24.1. I add to this, that he is perfect in wisdom: men, when they have made Laws, they repeal them again, because they are imperfect in wisdom, and cannot foresee what will be convenient for after times. But God is perfect in wisdom; therefore his Laws are always the same. Secondly, because it is Gods revealed will, the rule of justice, by which things are made good or evil; and therefore it must needs be a universal Law; his will is over all, his Word and himself have the same extent, without any restraint whatsoever. Thirdly, because there is but one way to salvation, and that is by the Word; the Word brings salvation to all men of all times, and of all conditions; never had any man any way but one, and that is, by fulfilling of the Law: only there is this difference between the Law of works, and the Gospel; for that by the covenant of works, all that will be saved by the Law, must do the works of the Law themselves; by the covenant of grace, all that will be saved by the Gospel, must apply by faith the fulfilling of the Law by Christ; for he is the end of the Law to salvation, he must be applied to every man that will be saved: so that here is an admirable conclusion, that man must be saved by mercy and justice; and for this the Word was written for all men, and for all ages. Use 1. If this be so, than it is necessary that all men should have the Word of God in their own language, though it was written in another language, and before they were, yet it was written for them; a point that our Jesuits cry down, that every woman, and every boy, and every maid should have the Word; they cry out of it, but if God writ it as well for the unlearned as for the learned, why should they not have it? when God first writ the Bible, did he write it in a strange language? If God had been minded to have had the Word shut up from the people, he would have writ it in a strange language; but God in his wisdom wrote it not in a strange language, but in such a one as all might read: Nay more than this, the Churches at all times have had their Bible's translated into their own languages. Certainly, the Spirit of God never knew that which the Precedent of the Council of Trent saith, A Distaff was more fit for a woman then a Bible; when as God hath commanded that women should read it as well as men; a Distaff is fit in due times and seasons: but these do accuse God, as the Devil in the Serpent did, when he said to Evah, God would not have you to know this; this is nothing but the brood of the Serpent. Saint chrysostom saith, Thiefs when they mean to steal, first put out the candle; so heretics, when they mean to deceive, first corrupt the Scriptures. The Papists themselves have translated the old and new Testament into English, but so darkly, that none that reads them (unless he be a Scholar) can understand them: their translating proves against themselves the lawfulness of a translation; for how dare they do that which they judge unlawful? their affectation of obscurity is a mocking of God and of his people. Use 2. Was the Word written for me? then I ought to have a care to read it, and to understand it: This is the ground of all; we shall never do you good with teaching, except you read the Scriptures privately; God hath written them for you, as if your names were expressed in them. If a man had lived in the Church of Corinth when the Epistle was written to the Corinthians, would he have thought that he had been excluded? nay, he would rather have thought himself to have been bound to have read it. The whole Word of God is God's Epistle to the creature. If an Emperor should write a letter to thee, saith Gregory, thou wouldst not rest till thou hadst read it; but when God writes this letter of life and salvation, wilt thou not read it? how ungrateful art thou to God? Thou wilt confess the whole Church worthy to be condemned, if it should neglect the reading of the Scriptures: then thou being a member of the Church, condemnest thyself. A man may read other books, but he must read this; there is a necessity laid upon him, therefore he must read them: And know, thou man and woman, thou art in a fearful estate, when thou mayest read the Scriptures, and yet neglectest them. Brethren, know it for a truth, (for you shall one day know it) that though you have now excuses why you cannot read (as because you cannot neglect your callings, etc.) yet the time will come when you shall have no excuse to keep you from being condemned: If ever therefore you look to have salvation, you must read the Scriptures. Use 3. This must teach us, that a man must not read only, but he must apply also to himself; he must not read it for others, but he must apply it to himself, to his estate and condition. We have a common speech, That that which is said in general, is spoken to none; but it is not true here: that which Christ said to all, Watch, he said to every one; that which God saith to all, Read, he saith to every particular person: as Tertullian saith, in reading the Scripture, We are to observe every several occasion, to make use of every sentence. Doth the Word command any thing to be done? or doth it forbidden any thing? doth it threaten any evil, or promise any mercy? labour to know it, that it may comfort thee, that it may instruct thee, etc. and this is to read the Word profitably, for every man to learn his own lesson thereby: many bad Scholars, when they cannot read their own lesson, can read another's; so, many can learn others lessons, but they cannot learn their own; as, they can say, This text meets with such a one. See what a truant thou art in this School of Christ; labour to know thy lesson; as, this threatening serves to terrify me, this promise to comfort me, etc. Brethren, many men make a partial application; some will apply the promises, but not the threaten; take heed of eating too much honey, the promises will do thee no good, if first thou have not applied the threaten; he that takes not his part in the threaten hath no part in the promises: therefore take a view of the whole Book of God. Again, they that have a trembling conscience can see nothing but threaten; these are only such as the Lord leaves for a while, they cannot apply the promises to themselves; but the other are in a worse condition than these, for of these there is hope, because the Lord is fitting them for himself: but labour thou to apply the whole Word, that thou mayest see thyself. The holy Scripture is a lookingglass, saith Saint Gregory; and a looking-glass, we know, is to see both what is comely, and what is deformed; so is the Word, to distinguish things that differ, and to discover good and evil: by the Law is the knowledge of sin, and duty; therefore labour to make use of it. All the Word is written for thee as well as for any, every part of it as well as any part; therefore apply it to thyself, that thou mayest have comfort and mercy in this life, and eternal happiness in the life to come. CHAP. IU. 2 TIM. 3.16. All Scriptures are given by divine inspiration of God. IT hath been showed, that the saving knowledge of God is to be found in the Word, and that the Word is written: It is necessary to be considered who writ it, and for whom it was written; Of the former of these, By whom it was written, is now to be handled at this time. Quest. By whom was this Word written? Answ. It was given by God, by divine inspiration, 2 Pet. 1.21. the proof of which is manifest out of this text that I have read, All Scriptures are by divine inspiration; and in this respect it was called Scripture, because, that not only the matter, but the voice, the stile, the phrase was by inspiration from God. Other writings may be the Word of God; but this was by God's appointment, the writing was the writing of God, Exod. 32.16. for Moses, at first writ not the Commandments, but God; and after the Tables were broken, they were no less the Word of God then before, Exod. 31.18. others were the penmen, but God the hand; others the instruments, but God the maker and author of this Word, Isa. 30.8. Therefore it is that the Apostle Saint Peter hath it, 2 Pet. 1.20, 21. there is no Prophecy but it comes from God; holy men of God writ them, and they spoke them, not by the will of man, but by the holy Ghost. This truth, because it is of weight, and hath great opposition of men, and breeds great doubts in men, we will labour to establish, and for further confirmation of it, we will confirm it by internal and external arguments; internal I call those that are in the Scriptures themselves, and in the mind of men; external, those that do confirm these. Quest. How doth this appear, that it was written by divine inspiration from God? Ans. By internal arguments, that are in the Scriptures themselves. First, from the doctrine itself, and excellency thereof. Secondly, from the majesty of the stile. Thirdly, from the perpetual consent of Christ and his Apostles. To examine these: Reas. 1. The first argument is, the doctrine which is so holy and divine, that no man could write but a divine wisdom; and that is thus manifested: 1. From the greatness of these things written, surpassing all humane reason. 2. From the purity of the Word, which convinceth men of injustice, and yet teacheth all men to be just. 3. From the consent; there is an admirable communion between justice and mercy; between the salvation of men by the satisfaction of Christ, and sanctification by the holy Ghost: No man could think of any such thing, till the Scripture did reveal it. 4. Lastly, The end of the writing, which is only the glory of God, as the Apostle saith, Let him that rejoiceth rejoice in the Lord; this abaseth nature, and advanceth grace, therefore it cannot be but by divine inspiration. Again, no writing can bring comfort to a man but the Scriptures; Rom. 15.40. These things have been written, that we through patience might have comfort of the Scriptures: these are such things that a man could never attain to but by God. Reas. 2. The second proof that we gave, was the majesty of the stile. Whosoever is exercised in reading the Scripture, shall plainly see, that no mere man was ever able to write it of himself. The excellency of the stile is so great, that, as Eusebius reports, they thereby tried the writing of heretics; if the stile doth not agree to this of the Prophets and Apostles, they are to be rejected. If we will know all true authority, we must know it by the stile; for, howsoever a false Writer may take to him the name and frame of another man, yet he cannot take his stile; for, as every man hath his several countenance, and several colour, that though two be never so like, yet there are some things whereby they may be discerned; so the writings of other men may be known from the Scriptures, on which the holy Ghost hath set such a stile as is not to be found in all or any the writings of all the world besides. Reas. 3. The third ground was the consent of Christ and the Apostles with the Prophets that went before them; the latter Prophet's consent with the former, and the former agree with them; therefore this must needs be from a divine direction. For, amongst men who have written of the same subject we may find often variance, but these did never really contradict one another, there is no discrepance in them to be found: there were some thousands of years between the first Prophet's writings and the Apostles, and some thousands of miles between the Prophets and Apostles that wrote at the same time, yet all do agree together: the ground is this, because Truth (as God) is ever constant to itself. Therefore the Prophet Jeremy reproves Hanani, Jer. 28. because he did not consent to the Prophets that went before him; and the Apostle pronounceth an anathema against himself, or an Angel, or whosoever should teach any other doctrine. All which shows, that there is a marvellous consent in the Scriptures, and therefore they must needs be written by God, and not by men. Quest. What other internal Arguments are there in the minds of men, to prove the Scripture the Word of God? Answ. It is proved, first by the Spirit of God, who witnesseth the same in the hearts of the Elect: Secondly, by the power and efficacy of the Word, and the working it hath in the hearts of men. To explain this, First, the Spirit of God witnesseth this in the hearts of the Elect; God is the best witness of himself, so is the Spirit the best witness of the Word, which is not believed until it be settled in the heart of man by the Spirit that wrote it; for till then we reject it. Some apply that of the Prophet, Isa. 59.21. My Spirit that I have put upon thee, and my words that I have put in thy mouth, etc. In this manner the Spirit and the Word must agree together, and continually bear witness each to other; whatsoever is suggested by the Spirit, and agreeth not with the Word, is to be rejected; whatsoever is expressed in the Word, is not believed till witnessed by the Spirit. I add to these Christ's own speech to the Jews, John 8.42, 43. who bragged that God was their Father; if God be your father, why do you not believe my words? for if God be your Father, than you have the Spirit of God; but it is apparent, that you have the Spirit of God, because you believe not my words, and therefore God is not your Father. John 10.27. My sheep hear my voice; that is, they do acknowledge that this is my voice: Ver. 16. I have other sheep that are not of this fold, them also I must bring in, and they shall hear my voice: and ver. 3, 4. the shepherd calleth his sheep by name, and they follow him, and a stranger will they not follow: where he showeth, that the sons of God have the Spirit of God in them, whereby they are able to discern the writings of God from other writings; the Spirit of God giving them a clear understanding to see, and a persuasion to believe the truth of them, and such a persuasion as no man knows out of himself, but in himself. It is true (as we said before) That the majesty of the stile, and the consent of the Writers, are great arguments to prove the Scriptures God's Word; but yet they give a man no assurance, but only breed in him a kind of reverence, as Salvian saith: But if a man be once enlightened with the Spirit of God, he rests not on his own judgement, nor on the judgement of all the world, because he hath inward judgement in himself, which is the Spirit: And thus much for the first internal argument. The second argument is taken from the minds of men, and from the power and efficacy that the Word hath in the hearts and consciences of all men: It hath a power to convert them to God, to terrify and awaken them, and also to comfort them in distresses, to wound them, and to make them whole, which no other writing can do; therefore it cannot be humane, but divine: This is manifest, Psalm. 19 The Law of the Lord is perfect, converting the soul. No Philosopher can convert the heart (though he may bring men to outward civility) like unto this. The Word gives wisdom to the simple, and therefore is divine: It was that which made S. Paul to know that he was dead; for before the Law came he was alive, but when the Law came he was dead. This the Apostle Saint Peter presseth to the Gentiles, Act. 2.27, 28. by which he wounded them, and with the same Word he healed them; no other Word could ever bring them to despair of their own righteousness, no other could sustain them despairing; this is the power of God to salvation, Rom. 1.16. Finally, it is powerful in operation, Heb. 4.11. it is mighty to make a man at variance with himself, the father against his son, the mother against the daughter; nothing was ever able to do this but the Word of God. Quest. What external proofs are there? Answ. First, the fulfilling of the Prophecies in the Scripture, in the same manner and the same circumstances, in the same time, and in the same persons; things many hundred years before foretold, are so accomplished as foretold: this therefore cannot be but a divine prediction. Isa. 41.22. The Prophet speaks of the Idols, Come, and let them tell us what shall come to pass hereafter; arguing, that to do so must be a divine thing. The Devil cannot foretell things to come; he may guess at them, but he hath always his shifting holes; but the holy Scripture hath set down in plain terms the time, and the persons, and other circustances, as 1 Reg. 13.2. Isa. 45.1. Gen. 15.13, etc. therefore it must needs be a divine wisdom that did indite and inspire them. Secondly, The second external argument is the antiquity of these, they are ancienter than any other writings whatsoever: the Egyptians indeed brag, That they had writings before Moses; but it is nothing but bragging and untruth. Thirdly, The great opposition that hath been made against them, and their preservation. It is true, that Aristotle burned the books of his Master Plato, a great Philosopher, that himself might be the more observed; but he could never burn them all; he was but one, and many opposed him: But when whole Kingdoms and Countries, even the whole world have violently, for a long time, and many ages set themselves against these, and yet they are preserved, the preservation of them argues a special divine care of them, as of divine writings. Mac. 1.7. Antiochus burned this book, and made a law, that whosoever had this book should die the death; yet it is preserved, that not so much as a syllable of it is wanting. Writings, and whatsoever else is of man, may be destroyed by man, may fail of themselves, as saith Gamaliel; but the things of God, and divine writings shall abide for ever: See this difference in the writings of Solomon, those of his own wisdom are lost, those inspired by God abide till this day, etc. Fourthly, The persecutions that have been made at all times against the professors of this Book, their constancy in believing it, obeying it, and laying down their lives for it, which none could have done, had not the writing been divine. (Indeed, a few desperate men have laid down their lives for their own writings; but not any that hath so valiantly laid down his life, as the professors of the Gospel:) All these are sufficient proofs for this point. Use 1. This must first teach us, that the Word is clear and plain (because the writing of God) for the instruction of men: certainly, God would never write obscurely and in the dark: 2 Pet. 1.13. It is a light in a dark place. When we say it is plain and clear, it is so in itself; though the natural man discerneth it not, and to the regenerate man it may be hard. chrysostom saith, the Saints never pray to God, Make thy Law easy; but, Give us understanding, and open our eyes, that we may see thy Law: the truth is, there are many difficulties in it, but there is nothing difficult which in other places is not made plain, if necessary to salvation. The Scripture, as Saint Gregory saith, is both meat and drink, drink needs no chewing: some places are easy, that they need no chewing; and some places are hard, to stir up men to seek them out, 2 Pet. 3.16. There are many things in Saint Paul's Epistles that are hard, but to whom? to the ignorant: they are easy in themselves, and to the regenerate; therefore saith one, What need have we of Commentaries added to the Word, if Commentaries add not light to the Word, but the Word makes Commentaries light. Use 2. This teacheth us, that because the Word was written to every man, therefore every man was bound to study it, and to read it; and seeing the Word was inspired by the Spirit of God, therefore when a man goes about to read it and hear it, he ought to pray for understanding, and for God's Spirit by which he writ it; for they that wrote it, did it not without God's Spirit: men should pray that God would give them his Spirit of wisdom to open their understandings; surely, the greatest light in the world cannot make a blind man see in the midday, an eye that hath not internal light cannot see. The Scriptures, in the old and new Testament, are the two great lights that God hath ordained to rule the Church; which, though they shine never so brightly, yet there is required an internal light in man, that they may be seen. A man may look up to the heavens, saith Saint chrysostom, where God doth sit, and yet not know God, nor see him shut up in heaven: So many men read the Scriptures, and yet see not God shut up in them. No man knows what is in man but the Spirit of man, and we have received the Spirit of God, that we might know the things that are given us of God: The Wisdom of God hath given the Spirit to man, whereby he is able to discern. If so be a King should write a Letter to his subjects in a strange language, and not send his Secretary to interpret it, they were never the better; nor we for the Scriptures without the Spirit. Justin Martyr saith, that Ptolemy wrote to the King of Judah for the Law; and withal he desired him to send him a man that might make him to understand it: So they that will understand the language of the Scriptures must have the Spirit of God. If a man had the Prophets themselves to preach to him, they cannot make a man understand to salvation; why? because they can but teach the ear, they cannot teach the heart. When I cannot have Moses to tell me the meaning, saith Saint Augustine, give me that Spirit that thou gavest to Moses: And this is that which every man that will understand must pray for: this David prayed for, Psal. 119.18. Open thou mine eyes, that I may see the wonders of thy Law: and vers. 19 hid not thy Commandments from me: and Christ saith, If you, being evil, can give good things to your children, how much more shall your heavenly Father give his holy Spirit to them that ask of him? Luk. 11.13. So that then we shall see the secrets of God. Use 3. If any man pray for the Spirit of God, he must not think it comes without means, and therefore neglect reading. It is God's finger that presseth the diligent care of reading; and it is the means whereby we may come to have the Spirit: you must not look to have the Spirit in your heart, unless you have the Word in your mouth, that is, the continual reading thereof; neither prefer a little ease before the Book of God. Thou hast no part in the Spirit, if thou hast not a great desire to have a great part in the knowledge of the Word of God. Use 4. In the fourth place; Did God write it? Then ought we to make application of every part of it, of the promises, and of the threaten, and of the commandments, etc. Of the promises, because it was God that promised them, and he will confirm and make them good: of the commandments, because if thou disobey them, he is a just God, and he will be revenged of every contemner: of the threaten, because if they had been written by man, a man's word might have been contemned, but whither shall we flee from God? Therefore think of this Word, and labour to apply it, and give obedience to it; they are Gods own Laws, and it is a fearful thing to fall into the hands of the living God; therefore let us fear and obey that which is God's Commandment, lest for our neglect he throw us to everlasting destruction. CHAP. V. 2 TIM. 3.16. All Scriptures are given by divine inspiration of God, and are profitable. THe last day we spoke concerning the Scriptures, and therein we handled the Author that wrote them, and from whom they did flow; and you heard, it was from God himself, and that by divine inspiration. It remaineth then that we should speak of the second thing that we have thought fit to be spoken of, viz. The dignity of the Word, which hath two parts: the first, the Authority of it; the second, the Sufficiency of it, because we are to build on it, and to rest upon it as the ground and rule of Faith: and these are the two things which we will handle at this time. For the former of these, Quest. What is the authority of the written word? Answ. It is that by which it is authentical, and worthy of credit in itself, being the divine and only Canon and Rule for all things to be believed and done. That the Word of God hath this authority, this verse which I have read doth prove: So also Isa. 8.20. To the Law, and to the Testimonies, if they speak not according to this word, it is because there is no light in them: if questions be asked about the dead, To the Law, and to the Testimonies, whatsoever others say, reject it; this hath authority of itself: to this is added 2 Pet. 1.19. We have also a more sure Word: to these I add Gal. 6.16. As many men as walk after this rule, peace be on them: this is the rule of all things; Joh. 2.16. If any man bring any other Doctrine, bid him not to thy house; where the word showeth, that there is no other word of any authority but this Word; thus the Word witnesseth of itself; therefore it must be true: John 10.35. the Word cannot be broken, therefore it must be of that authority, worthy of credit in itself; and being divine, we must believe it, and it must be the Rule and Canon by which all things must be done; And this is the proof of the first point. Quest. What ground have you for this, that the Scriptures are thus authentical? Ans. There are these: First, because they are God's word, to whom it belongs to appoint every one a cannon and rule, that must give them direction to all things to be believed and done. Secondly, Because God hath written them for this end, that they might be such a rule that might be always in the Church, that men should not dare to swerve from it. Thirdly, Because this Word is the first divine truth of God himself. To explain these; first, they are God's word, etc. This is manifest of itself, that it belongs to God to appoint a rule and a cannon: we further confirm this thus, Deut. 7.11. Keep my commandments, my statutes, and my judgements, why so? because they are my statutes, I command you: the Word is a lantern to my feet (saith David) Psal. 119.105. Thou shalt keep my statutes: so that if we inquire into the ground, what the reason of the authority of the Scripture is, it is manifest, it is authentical, because it is the word of God: who should teach me (saith Saint Ambrose) the things that appertain to heaven? God, and not man. Who can better teach me concerning God, than God? All other Divine things had need of testimony, saith Salvian: but only these things spoken by God, need no more testimony: while therefore it is God that hath wrote this, and he only hath Divine authority, therefore this must needs be of Divine authority. The second answer was thus much; because that this was written by God, to that end, that the Church might always have a rule, from which it should not dare to swerve. Deut. 5.32. Take heed to my statutes, turn not to the right hand, nor to the left: and that Rom. 15.4. These things were written, that we through patience and comfort of the Scriptures might have hope: therefore from hence it is manifest, that they are written to be a rule. Thirdly, because that this is the first divine truth of God himself; therefore it hath this name, Ephes. 1.13. john 17.17. thy Word is truth; with an emphasis, that there is no truth but this: so Ephes. 2.20. it is the foundation of the Church, it is builded upon the Apostles and Prophets: we say it is the first truth of God himself, because it must be first believed before we can believe by a divine faith any thing that is revealed in it; faith doth first spring out of it, and is last of all resolved into it, and so it is the first truth. This is the principle of principles, and though it be not believed, yet it hath the same authority: gold is gold, though no man have it: the Sun in the first day it was created, was to rule the day, and measure time though there was neither man nor beast to take notice of it. In the Gnomen of a dial, the shadow of it shows the hours of the day though men sleep; principles in all Arts are to be granted, are not denied without gross absurdities. Here are our first principles; that there is a God, that God hath a Word, that the Scripture is the Word of God; these are and aught to be assented unto by whosoever would be called Christian; the denying of any one of these, is to open the gate to Atheism, and all profaneness: so than this is manifest, that this Word of God is of Divine authority. The first Use then teacheth us, that then falls to the ground, the Doctrine of Popery, that tells us, that the Scriptures have no authority but from the Church: some have spoken very blasphemously of the Word of God, one for all; the Precedent of the Council of Trent saith, that the Scriptures have no more authority than Esop's Fables, without authority from the Church of Rome: and others say, they have no more authority than any other profane books: others more moderate say, they have no more authority in them then they receive from the Church: the question is not what authority the Church doth give to the Scriptures, but what authority they have in themselves: the Church can but declare their authority, the Scriptures have it in themselves, I had not believed the Scripture (saith Austin.) We never denied that the Church hath excellent Offices concerning the Scriptures; as first, it is to keep them and preserve them; therefore the Church is compared to a public Notary, like to the Court of Rowles; the Master of the Roles gives no authority to Records, but keeps them. Secondly, the Church is to publish the Scriptures; therefore she is compared to a crier, and this is the fidelity of the crier, to publish the speech of the Prince; and the Church's duty is to publish the Law of God. The third office it hath, is to discern the true Scriptures from forgeries, and apocryphal. It cannot make that which is Apocrypha, Canonical; but it hath a power in discerning which are Apocryphal, which Canonical: as it is in a City, the Magistrates receiving a letter as from the Prince, out of their experience are able to discern whether it be the Prince's letter or not: so they that are Gods Ministers, can do nothing but discern the Word, they cannot give any authority to it: we conclude, the Scripture hath authority in itself, Ephe. 2.20. It is the foundation of the Church, than the Church cannot give authority unto it. The second Use serves to admonish us, to receive the Scriptures for themselves, for their own authority, and not for any man's authority whatsoever; not for any man's person, nor upon the authority of the Church; for if we do so, we cannot have true saving faith. Every man ought to receive the Scripture for its own authority; not that any man should condemn the authority of the Church, but he may not depend only upon it, no not upon Saint Paul himself, but must search the Scriptures, to see whether it be so or no: we ought not to receive the testimony of any Church in the world, except it be grounded upon the Scripture: we will use that which Aquinas saith of the woman of Samaria (we may use the help of an enemy) when she told them what things Christ did, they believed, but when they came to Christ himself, they believed not for her saying, but because they heard him themselves: so we use the authority of the Church, as a means to come to believe; but when we believe, let us not believe for the saying of the Church, but for the Scriptures themselves. Use 3. This is to admonish every man, when he hath received the Word, to know it is the truth of God, and therefore to labour to make it the Cannon of his faith, for the authority it hath in itself: we ought to examine ourselves by this Word: Hast thou done any thing that hath not this ground? repent of it; and for the time to come, labour to make this the Cannon of thy life, and the rule of thy obedience. Art thou tempted by thy own corruptions, or by any other? ask them, Is there any such Word that will give leave? if not, thou must believe and hold to this; for this is the Cannon by which thou oughtest to do all things. Hierome complains of some in his time, who did wrest the Law to their own wills, and not their wills to the Law; but we must be fare from this: for whosoever walks after this rule, Gal. 6. mercy and peace shall be to him; but if he walk not after this rule, he shall have judgement merciless. Quest. The next question is, what is the sufficiency of this Word? Answ. The answer is, that it is that by which it is perfected, concerning all things necessary to salvation; that place which the Apostle hath, 2 Tim. 3.17. doth prove this; it is able to make the man of God wise unto salvation, and therefore it is sufficient: so Deut. 12.32. Thou shalt keep all these Commandments, thou shalt add naught thereto, nor take aught therefrom; and therefore it must needs be perfect: that to which nothing can be added, and from which nothing can be taken, must needs be perfect: also Psal. 19.7. the Law of the Lord is perfect, Revel. 22. Whosoever shall add unto this book, God shall add unto them the plagues that are written in this book. Thus the Word testifies of itself; and therefore seeing the Word is true, it must needs be a perfect rule. Quest. What Reason do you show for further proof of this? Answ. First, because it was the written Will and testimony of God. Secondly, Because after the Lord had given the Law in writing, the Jews were never guided by any unwritten word. Thirdly, Because Christ and his Apostles never proved their Doctrine by any unwritten word. To explain these: First, It is the written Will and testimony of God; therefore we call these, the old and new Testament: a man's will after it is confirmed, no estate will admit to be altered; therefore if we may not alter man's will, much less may we alter Gods. Secondly, It is sufficient, because that after the Lord had given his Law in writing, the Jews were never guided by traditions: before the giving of the Law, the truth went from hand to hand, but after that God had written the Law, they never came to him, but upon some especial occasion: as for the Blasphemer, etc. Bellarmine confesseth this, that there are some Catholics speak with great probability that the Jews, after God had written the Law had no traditions: Austin saith, in the old Testament the Gospel was hid, but in the new Testament it was made more plain: If God would teach the Jews by nothing but by the written Word, when it was more obscure, much less us, who have it more clear. Thirdly, Because whatsoever Christ and his Apostles, taught, they proved by the written Word; thus saith a Prophet, and thus saith the Psalms; nay, certainly, Christ opposed traditions, when he found that their authority corrupted the Law, Mat. 5. but I say unto you, rejecting those traditions, the true word of God is this: therefore the conclusion is, that the Scriptures are a perfect rule containing all things to be believed and done. Use 1. The first Use teacheth us, that then must fall to the ground, all unwritten traditions, the ground of all which is said to be the insufficiency of the Scriptures; but if the Scriptures be sufficient, than traditions have nothing to lean upon; but it is blasphemy to think, that God would not perfect that Word he began, and therefore traditions are nothing. Oh! say they, the Scriptures do not contain all fundamental points for faith. To this I answer: If they had said, the Scriptures do not contain all the fundamental points of their faith, I would willingly subscribe to it; the word of God no where speaks of Saint Peter's successors; the word no where speaks of invocation of Saints, prayer for the dead, indulgences and pardons, these things the Scripture doth not contain; but these are all of them contrary to the foundation; but we believe nothing as necessary to salvation besides the Scripture. We do not doubt but that the Saints kept many excellent speeches, and say of Christ, (as that in the Acts, as the Lord said, it is a more blessed thing to give then to receive,) but if there be any such tradition, that is not for substance to be found in the word, that we reject, because the Scriptures are sufficient; for the conclusion, we will end with a speech of St. Austin: I seek in the Gospel, if I find it not there, where shall I find it? so may I say, if we find not traditions in the word, where shall we find them? Use 2. This teacheth the Ministers of God, that they must prove the Doctrine they teach unto the people; where shall they have that light, no where but from the word? they must not follow the vision of any man, but only the word; wherein God hath comprised every thing that he will have his people taught: as it was in the creation, the light was at large before the Sun was created; but after that was created, God enclosed all light in the Sun; so some time the word of God was taught from hand to hand, God informed some, and they taught others: but after that God had written the Scriptures, all were to receive their light from these; there was none to be had any where else, and in this case it is manifest, 1. Pet. 1.14. Give attendance saith the Apostle to reading: in what? in the written word of God, Acts 26.22. The Apostle speaks of nothing but of Moses and the Prophets: so the Ministers of God should speak of nothing else; and as Lactantius saith, learn to teach that which hath been taught before, so shalt thou teach no new thing. Use 3. This seems to instruct men, if they want counsel, if they want advice, where it is to be had; let them resort to the book of God, to the law and to the testimonies; this shall make them wise, this shall comfort them; the Scripture is able to make the man of God perfect to salvation, how much more a private man? That book that can teach a man to be a Captain, can teach a common soldier how to order himself; if he cannot find sufficiency in it, than he must blame himself, for the defect is in his own part. Saint Augustine, having given certain rules, by which a man might understand the Scriptures, saith thus; if any man by these rules cannot understand the Scriptures, let him not blame the Scriptures, but let him blame himself: as if I, saith the Father, do show a man a star with my finger, and he hath a weak sight and cannot see it, let him not blame my finger, but his own weakness: for conclusion, every man ought to get a bible, what wants any man for salvation and spiritual comfort, that is not here? there is distress, but here is a remedy for it; no discomfort, but here is a comfort, etc. It is like the Apothecary's shop, there is no wound but there is a remedy: but if a stranger come unto the Apothecary's shop, though all these things be there, yet he cannot tell where they are, but the Apothecary himself knoweth: so in the Scriptures, there are cures for any infirmities; there is comfort against any sorrows, and by conferring Chapter with Chapter, we shall understand them: the Scriptures are not wanting to us but we to ourselves; let us be conversant in them, and we shall understand them, when great Clerks who are negligent, are kept from them. CHAP. VI HEB. 11.6. He that cometh unto God must believe that God is, and that he is the rewarder of them that etc. HAving spoken of the ground of the true knowledge of God, and of so many things concerning the word, as were thought necessary: It remains that we proceed to that which God teacheth us, first, concerning himself. Secondly, concerning his will. First, that there is a God. Secondly, that there is but one God. Thirdly, what this one God is, in the unity of Essence, and trinity of persons, and now concerning these. Quest. What doth the word teach us concerning God? Answ. The answer is, first, that there is a God; for the proof of this, my text shall serve for many: he that comes to God, must believe that he is, and that he is the rewarder of them that seek him; also the first of Gen. hath this many times, In the beginning God created etc. And in the verses following, God saw, that all that he had created was exceeding good. Therefore it shall be needless for me to bring more proofs, for all men confess there is a God. Quest. What reasons have you to confirm this? There be divers reasons; first in man: secondly, without man; within man the very being of body and soul with the powers and parts of them: and secondly, the terrors of conscience when they have done ill, and joy and comfort when they have done well: these and the like works in man do manifest that there is a God. Secondly, without man, the wonderful frame of the world was not made by itself, nor by nature, nor by man, therefore by God; with the motions that are in it, each of these we will explain: that these proves, that there is a God, appears by the bodies of men, whence have they themselves? of themselves? No, Psal. 108. It is he that hath made us, and not we ourselves; It appears manifestly in that a man cannot comprehend one part of his body, he knows not himself, nor the several secrets that God hath made in him; but it may be said though a man made not himself, yet his parents did; no, nor his parents: because his parents did not know what they did beget and conceive; but if parents were the cause, than they should know the effect: therefore it was God that made them; Their souls are made by him, who is above reason; there is nothing that hath reason but men and Angels, but they made not the soul, and nothing is above reason, but God; This is apparent for the body, Psal. 94.4. He that made the ear, shall he not hear? it was God that planted the ear, and not man. And for the soul, Eccles. 12. The spirit returns to God that gave it. God made man, and he breathed into him the breath of life, (Gen. 2.7.) and he became a living soul. Whereupon the Poet Arratas of whom St. Paul speaks, saith, that we are of the generation of God, because we have our souls from him, which are endued with reason and knowledge, and in this respect he is called the father of spirits; so that if we look to the beginning of man, when he was first endued with wisdom and reason, and made with noble qualities, it appears that there is a God. Secondly, the second ground is in man's self; the conscience of man when he hath done ill is full of horrors, all men are so: Adam hid himself: david's heart smote him, 2 Sam. 24.10. Esa. 33.14. Sinners in Zion are afraid, fear hath suppressed the hypocrites. And this is that in Psal. 53.15. They were afraid where no fear was; that is, where no outward cause of fear was; conscience the deputy of God did terrify them; This was that which did fill judas so full of terrors; Yea, but say some, they may fear lest those things they have done, should come to the knowledge of the Magistrate, and so law should take hold of them; I answer, this adds to their fear: but Adam had none to fear, because he was the first: David had none to fear, because he was king and so above all; but yet the deputy of God was in them, and that made them afraid: to add to this, if a man commit a thing in the wilderness where no man knows it, yet he is afraid, for sometimes he tells it in a frenzy, and somteme in sleep, as the Prophet Esai speaketh, Esai. 66.14. Enforced by the worm in them that never dies. Secondly, the comfort that it gives unto men when they have done well, when they know the acceptation of their own works, and live in expectation of reward; and this is not only when they have done well in the sight of men, but also when their left hand knoweth not what their right hand doth; nay when men mock at them and scorn them, as Mychall scorned David, than they have joy; yea the Martyrs have laid down their lives rejoicing: whence comes this but from God? the Apostle speaks to this purpose, Heb. 10.34. You suffered with joy the spoiling of your goods: why? because you know you have in heaven a better and a more enduring substance; all which proves that there is a God. The second thing is without man, and that is from the wonderful frame of the world; it had a beginning but it was not made by nature, nor by man, nor by itself, nor by chance; It had a beginning, and therefore subject to alteration, and change, and therefore it made not itself, nor came it by chance. If a man come into a strange place, and see a small cottage, he will say it was made by some body; much more, if a man look upon the frame of the world, he cannot think it was made by itself; well, who should make it? itself? or nature? or man? First, chance made it not, which is a casual concurrence of things, and na-nature made it not, for if it did, then there should be a natural reason of all things in the world; but there are Millions of things in the world of which none can give a reason; as the ebbing and flowing of the Sea. The master of reason could not find it out, & therefore said, because I cannot find thee, thou shalt find me, and cast himself into the Sea: who can give a reason of the colours in the Rainbow, and who can give a reason for the heat of a man's stomach, that digesteth all things that it receives, and consumes not itself? Neither did man make it, it was made for man, and he was brought into it as a guest, therefore man could not make it; besides, there is such skill in the frame of the world, that man could not do it; and Christ teacheth us, that man hath not power to make a hair of his head white or black, much less to make such an earth, and such an heaven as there is, therefore it could not be made by man; as the Apostle saith, the invisible things of God are seen by the creation of the world. Rom. 1.20. Hereby they that have doubted whether there was a God, have been brought to confess one: for Pliny saith, that when he saw a Butterfly or a gnat buffing about him, he confessed that there was a God; because that so little a creature could not else make so great a noise: to add to these, the motions that are in things, it is the reason that Philosophers have had to prove, that there must be a God; because all inferior things, must be moved by superiors: that as the pulse carries a man's eye, or reason to the heart, so these to God; especially, when all these things move to one principal end, though things have two or three causes, yet all comes to one end, Prov. 16.4. God made all things for his own glory; so that by these arguments we have proved that there is a God. Use 1. This serves to confute all Atheists, such as deny that there is a God, and say that religion is nothing but a mere invention to keep men in awe; Saint Austin; in his confession, saith; If there be any that deny God, I know not what to say, I know not with what manner of arguments to go to them; but I should offend in speaking to them: Tully in his book of the nature of God, makes mention of one Protagoras who wrote a book, and in the beginning of the book, he wrote thus: The Gods whether they be or not, I know not: the Athenians abhorred this, and for this, they banished him out of the Country, and burned his books in a public assembly: this I say, if there be any Atheists amongst us, I could wish they were banished the Court, and Country; I add this further, as Seneca speaks, there are no Atheists though there would be some; if any say there is no God, they lie; though they say it in the day time, yet in the night when they are alone they deny it; howsoever some desperately harden themselves, yet if God doth but show himself terrible to them, they confess him. Many of the heathen, and others, have denied that there is a God, yet when they were in distress, they did fall down and confess him, as Diagoras that grand Atheist, when he was troubled with the strangullion, acknowledged a deity which he had denied; these kind of Atheists, I leave to the mercy of God, of which I doubt it whether there be any for them. Use 2. The second use, serves to teach every man to bethink himself, and to humble himself, for these Atheistical thoughts, in which he hath called into question, and disputed whether there be a God, or no: Brethren know thus much, if thou be'st a man that dost believe, thou canst not be perfectly without these thoughts, arising out of the seed of thy own infidelity, to call into question, whether there be a God: for the devil out of his malice which he bears to God, labours to corrupt men in this, that so they may call their faith into question: It may be a man by grace may resist these thoughts: but know, that there is no man so resisteth a temptation of Satan, but that it leaves some filth behind it: a man cannot perfectly resist him by reason of his weakness, therefore every man ought to humble himself; for he that is least troubled with them hath least faith; but he that wrestleth with them, and humbleth himself for them, may have comfort. Therefore labour to strengthen thyself against these, that if they come, they may be but as a flash of fire. For the conclusion of this use, what shall a man do? even as St. Chrysostom saith (teaching how we may make the devil nought to himself, and good to us) labour for more strength by his temptations; It grieves the devil to see us bettered by him; if we were watchful against occasions, and temptations, and resisted them, by this means we should grow strong in faith, and gain by him: and to this end the Apostle saith, resist the devil, and he will fly from thee. Quest. What doth the word teach us concerning God? Ans. That there is but one true God, it is manifest where in my text: he that comes to God, must believe that God is, and that there is but one God: when God spoke to Abraham, of Isaak he said, I will be thy God, and the God of thy seed, So Isai. 44.6. I am the first and the last, and besides me there is no God. john 17.3 This is eternal life, to know thee to be the only true God. 1 Cor. 8.5. Though there be many that are called gods and lords, yet unto us there is but one only true God. Quest. What Reasons are there of this? Answ. There are three: First, from him are all things. Secondly, Because there can be but one Infinite. Thirdly, Because there is but one Omnipotent. For the first: Because from him are all things: thus the Apostle Paul reasons with the Gentiles, that from him, for him, and by him, are all things, Rom. 11.36. If all things be from him, than there can be but one for all; other things come from him, as main roots have their first original from one root; so all beings have their being from God, who is the first being. And as all things come from him, so all things return to him again, and serve to manifest his glory; and therefore he is called the Alpha and Omega, the beginning and the ending. The second Reason is, because (as the Master of reason saith) there can be but one infinite being and wisdom, and that must be the first mover, and that is, he that fills heaven and earth, Ios. 23.23. I fill heaven and earth: and therefore there can be but one God. The third Reason is, because there can be but one Omnipotent; It appears manifestly that there cannot be many: for (as Lactantius speaks) if there be two, they must be equal, and then they agree, or disagree; if they agree, than one of them is superior; if they disagree, than there will be a confusion: therefore it follows, that there can be but one; for (as Saint Austin saith) a King cannot endure a fellow; no more can God endure a copartner: when was there heard that two Kings reigned together, but the one sought the overthrow of the other? Use 1. This serves to overthrow the multitude of gods that the heathen have had and worshipped, and the heretics have invented. It shows, that they were fictions of their own brains, because they made a multitude of them: the true God hath not his name, nay, he will not have his name given to another; a true Husband cannot endure a fellow; a true Mother cannot endure the parting of her child: this argues that the Gentiles gods, were false gods, because if they might be gods, they cared not how many there were. And that was the reason why the Romans refused Christ, because they would have their gods with him, and he would be worshipped alone, without them. Use 2. This teacheth us from whence it is, that the world continues, and is not destroyed; not only because there is a God, but because there is but one God, and he always preserves it: Saint chrysostom saith, as it is with the body, If God do forsake it, it cannot continue; so is it with the world, if God did not uphold it, it would come to nothing: he saith further, the world is like unto a ship, the Mariners are the men, the sails are the heaven; why doth this ship never perish? because there is but one Governor; if there were two governor's, the ship must needs perish; for while the one would hoist up sail, the other would cast anchor, and so there would be a confusion. Saint Athanasius saith, if there were as many Governors and Colonels in one Army as soldiers, the Army would soon be confounded; this is the safety of an Army, that there is but one General, and so all are preserved; so is it of the world, that there is but one God. The third Use is for matter of practice, to restrain men from wronging one another; because there is but one God. It is not my use, but the Prophets, Mal. 2.10. Have not we all one Father? and the Apostle in the new Testament exhorts, that we live in peace, etc. he adds, because there is but one God, Father of us all, etc. so he that is about to injury another, ought thus to reason with himself; there is but one God, and he is his God as well as mine: and if any man injury me, shall I go about to take revenge? therein shall I sin against God, for there is but one God: Well might it be, if an English man and a stranger should injury one another in a strange place, they might return revenge, because they are not both under one supreme Governor; but we may not do so, we have all one God: a Master of a family that hath two servants fallen out, is most angry with him that strikes the second blow: so with him that offers wrong, God is angry, but he is much more offended with him that takes revenge: therefore we ought to reason thus with ourselves, he is his God and my God, therefore I may not transgress against him: and this is not only general, but particular, for the Master to the servant, for the King to the Subject; we have but one God, and his God is my God; I may not wrong him, for he will punish me, and defend him: and this is the argument that job uses, If I did despise the counsel of my maid; that is, if I was a tyrant over them, and would not hear them speak, but would have done what I pleased: what was the ground that restrained him? he that made them, made me; therefore deal equally with your servants; you have but one God, and there is no difference between him and you; therefore let every man take heed of himself, especially that ye transgress not one against another; and every one shall receive of God as he hath done: And so much for this time. OF GOD AND HIS ESSENCE. CHAP. VII. EXODUS 3.14. And God said to Moses, I am that I am. THE word of God, the fountain of knowledge, teacheth us; first, concerning God himself: Secondly, concerning the will of God. Concerning God himself, we proposed three heads: First, That there is a God: Secondly, That there is but one God. Thirdly, What this God is. Concerning the two former; That there is a God, and that there is but one God, we have already spoken: now it remains that we proceed to the third; What this God is. The nature of man is so weak and imperfect, that it is altogether impossible for it to find what God is; and that made the Naturalists say, that it was no easy thing by nature to find that there is a God; but to find out what he is, is altogether impossible: The light that we have in his Word is imperfect, and we can see but in part, as the Apostle speaks: God hath showed himself unto us, as he did to Moses, by his back parts; that is, so much of himself as we may be saved by; and no more may we seek after, and be saved; and therefore as Moses saith, and Saint Ambrose building upon him, Secret things belong to God; he hath kept them to himself, and what things God hath kept secret, we may not look after; and those things he hath revealed, we may not neglect; therefore we must follow the Word and the light of it, and go along therein as others have done before us, who laboured to see this God. For me to tell you the many descriptions, the ancient Fathers have given of God, would take up a great deal of time, therefore to pass by all these, and to come to that which may give us profitable knowledge. The first Question is this: Quest. What doth this word teach us concerning God? Ans. It teacheth us what he is, namely one spiritual Essence, most perfect, distinguished into three persons: this description of God is the ground whereupon we must lay that which follows, wherein you must see that he is an Essence; secondly, that he is but one Essence; thirdly, that he is a spiritual Essence; fourthly, that he is most perfect: this question and answer we will explain in other questions and answers; I come then to the first. Quest. Namely; what is this that is said to be an Essence? or why is it said to be an Essence? Ans. The answer is, that God's Essence is that by which he is, and existeth true God: To explain this, it appears out of these words that I have read, that Moses being sent by God to Israel, that he might answer them when they said, who sent thee, God saith, I am, that I am; I am, and Essence are all one: for though in Scripture this word Essence is not to be found, yet in sense and meaning it is; this is manifest, Revel. 1.8. God saith of himself, I am, etc. Moreover, this is manifested to us by that name which is given to God, even Jehovah and Jah, names that are not given to any that are not Gods by nature, though Gods by office; that these two names are always given to him that is God by nature, I might show infinite examples, Psal. 83.18. Thou whose name alone is jehovah, art the most high over all the earth. So Exod. 12.2. The Lord is my strength: where the word is (Jehovah Jah:) Now this word Jehovah is derived of a root or Radix, that signifies (to be) and thereupon it comes to pass, that he is called (I am.) Quest. Why is God such an Essence? Answ. Because he existeth absolutely of himself: Secondly, because his Essence is eternal, immutable, and ever the same. Thirdly, because it gives an Essence and being to his Word and Promises. Fourthly, because he gives an Essence and being to his Creatures: and of all these in their place. Essence or being, is common to God and his creatures: these four things make the difference. Reas. 1. First, That he existeth absolutely of himself: this appears by many places, Isai 43.10. You shall know and believe me; that is, you shall understand that I am, and how? namely, of myself: for before me there was no God, neither shall there be after me: so he is absolute of himself. So also john 8.38. Before Abraham was, I am: our Saviour speaking of his Deity, saith, that he was long before Abraham, though in respect of his humanity he descended from Abraham: things created have their Essence and being, but they have it not of themselves, but from God who hath it of himself: hereupon it is said, an essence and being are both one in God: and this is the first ground why he is called an Essence. The second Reason is, because his essence is eternal, immutable, and therefore always the same. Psa. 90.2. Thou art from everlasting, thy years never fail: according to this, Psal. 102.2. Mal. 3.7. I am the Lord, I change not, james 1.13. With him there is no changing nor shadow of changing. Saint Bernard saith, the true and sole Essence is the Essence of God; created things have their Essence from another, he from himself; and they sometimes wear not, but he was ever the same, and therefore properly hath this name given unto him. The third Reason is, because he gives a being to his Word and Promises; and is therefore called an Essence, even an Essence, giving being to others: for in the accomplishment of them, he gives them a real being. Exod. 8. I was known to Abraham, Isaac and jacob, by my name Almighty; that is, I was known to be almighty, when I created the world of nothing; and I was known Almighty in destroying the world again: I was known by my name Almighty, when I blessed Abraham, Isaac and jacob, yet was not I known by my name Jehovah, in giving a being unto my Promises; that is, in bringing them out of Egypt; I will now make that a real being; therefore after God had delivered them, he saith, I am jehovah, that brought thee out of the house of bondage. To this purpose S. Austin saith, he doth not promise, and others perform; but he promiseth and performeth himself. Reas. 4. Because he gives a being to all other creatures, in their several kinds; some have a bare being, and some have a lively; some a sensitive, some a reasonable being; all these have it from God, Esa. 44.24, I stretch the heavens, I the Lord made all these: this is that the Apostle saith, that through him, and for him, and by him, are all things. It is he that gives us a being, In him we live, and move, and have our being, Acts 17 28. Saint Bernard saith, by his benefit all have life, but no man is beneficial to him; he it is that is maker of all: therefore he is properly called an Essence, because he hath his being from himself, and all other things from him. Use 1. This teacheth us to put a difference between the true God, and false gods. The true God is one Essence, those have no such Essence; there be many gods which bare superstition hath invented, but it never gave them a being; but the true God hath a being of himself; they worship those (saith the Apostle) which by nature are no gods, and therefore they are false gods; they had a being from man, and therefore they are beholding to man for it: and thence it appears they are no gods; why? they have no eternal being: even the Heathen Poets which were the Prophets of those gods, speak of their manner, and parents, and birth; and if they had parents from whom they received beginning, they must have an end; for every thing that hath his beginning; must have an end. Again, they that have a being and have no life, are false gods; for they have their being from man, and the errors of man, so they are gods made with hands; therefore it is manifest they are false gods, and superstitious men give them false names, as Salvian observed; that in his time, they gave their Idols celestial names, yet were not these the true God, because he that is the true God hath his being of himself, and depends not upon any other; and so much for this use. Use 2. This teacheth us that we should serve this God with fear, because we have our being from him; he is an Essence that hath his being from himself, we had our being from him; we hold not our being but by him; we ought therefore to serve him by way of Christian Policy that he may continue our being, we ought to serve him with fear, Psal. 100 Again, he hath given us a being, and though he hath made us, he hath no need of us; and therefore we ought to fear him; God hath no need of our service. Thou that art a master, thy servant hath need of thee, and thou hast need of thy servant, that he may serve thee; but God is the true God, and hath no need of any man, but every man hath need of him, therefore it is necessary that every man should return his being to him. Again, he hath no need of man's piety, as job speaks; can a man be profitable to God, there is no benefit that a man can yield to God, but man receives all from him, and he may take all away at his pleasure, and therefore we ought to serve him; no man will say that God had need of us: If a man goes to a River & drinks to satisfy his thirst, will a man say the River had need of him, no but that he had need of the River? so here: therefore every one ought to serve this God with fear: for that God who made thee a man, might have made thee a beast, or a snake, but hath not; and therefore seeing we do but draw our breaths from him, there is reason that we should fear him, and serve him, that we may have the continuance of our lives here, and eternal life hereafter, and this shall suffice for this use. Quest. The next question is, whether this Essence be one or many? Answ. The answer is made that there is but one simple Essence without division, or partition; we instance this my text, I am, that I am; here is no more but one simple Essence without any partition, like unto this is Zach. 14.9. And they shall worship one God. The meaning is, that after Christ shall come, the Gentiles with the Jews shall all worship one and the same true God. And this is that which Christ speaks, I and the Father are one; this argues a plurality of persons, in that he saith, I & the Father, but when he comes to the Essence, he saith, are one; and there he instances in the singular number, john 5.7. There are three that bare witness in heaven; the Father, the Word, and the Spirit, these three are one. Where the Apostle doth show that these three persons are one in Essence. Quest. Seeing there are three persons, why should there be but one Essence? Answ. First, because there can be but one God. Secondly, because this Essence is most perfect. Thirdly, because these three are alike coeternal. Reas. 1. First, there can be but one God, therefore there can be but one Essence: for it is a true position that the learned have, that the Essence of God is God, therefore if there were many Essences there would be many Gods; but there can be but one God, as hath been showed: mark the reason, if the Essence were divided, there must be three Gods, for where the Essence is divided there are three, as Peter, james, and john are three; why? because their Essence is divided; but in the Father, the Son, and the Holy Ghost, these are not three Essences, but one Essence, as Saint Bernard saith; this God is the true God, which is so simple that he cannot have parts, and so one that he cannot have number, therefore if he be but one God, he must needs be but one Essence. Reas. 2. Because this Essence is most perfect, in the highest degree; that which is perfect in the highest degree can be but one, because that one must contain all perfections; If there should be many, there could be none most perfect; because in every one, some perfection, or some degree of perfection would be wanting. Therefore these three persons being in the highest degree perfect, can be but one Essence. Reas. 3. Because they are all eternal alike; that is manifest: for it is a main Article of Religion to be believed, that the Father, Son, and holy Ghost are coeternal: there can be but one eternal; and whereas the Father is before the Son, in regard of order, yet not in time; they are alike eternal, therefore there are not several Essences. Use. 1. The first use serves to condemn all those heretics that denied the deity of the Son, and holy Ghost, & yet denied not simply that they were God, but that they were Gods by nature: we say they are here confuted: for if the God head be but one Essence, it must needs follow that these persons are Gods by nature, or not at all. In created things, they that have a like nature are said to be the same Essence; as in birds, beasts, and men; whatsoever hath the nature of a man, we say it is a man, though he have not the same singular nature that others have, yet we say he hath the nature of a man: there is difference, as the Learned observe, between the like Essence, and the same Essence; he that hath the like Essence of some one man, hath not the same Essence of that man; but the Father, Son, and holy Ghost, are one and the same Essence. Use. 2. Here is direction for our faith, what we must believe of God, if we will be saved; we must believe aright in God: and we cannot believe aright, unless we understand him what he is; and here our knowledge, and faith must distinguish these three persons one from another, Father, Son, and holy Ghost, but yet our faith may not divide the Essence; we must distinguish the Essence from the persons that do subsist in it; therefore if we believe aright, though there be three persons; yet there is but one Essence; and we must hold this as a main Article of Christian faith; Salvian saith, speaking of the Creed, he that denies the first Article, overthrows all the rest: so I say, he that holds not this, hath no faith at all. Use. 3. The third use is this, here is matter of comfort to those that are Gods; and that which is the especial means of comfort, is prayer: they may come boldly to the throne of grace, and go away assured that they are heard, because there is but one Essence; you will ask me how it follows upon this, I explain it thus; they that pray, and pray aright, cannot pray to God the Father, but in the name of the Son; neither can they pray of themselves, but the spirit makes request for them: Rom. 8. those that the Father commands to pray, and the Son prays for, and the spirit helps; shall they not have assurance, seeing that God entreats himself for them: for prayers are made to the Father, through the Son, and by the holy Ghost. Saint Augustin speaking of Christ, saith, Christ prays for us, and in us, and is prayed to of us: Christ prays for us as he is our Priest; he prays in us, as he is our head: and he is prayed to of us, as he is our God; now no doubt but we shall prevail, when we have the Son a mediator, and the spirit of God our helper, therefore we may go away with assurance: for if a great Prince would not only vouchsafe to let poor creatures put ut Petitions for them, and his Son to present them to him, but also appoint his secretary to draw their petitions for them, and his Son to present them to him, undoubtedly they should speed; and therefore they should go with assurance: so God vouchsafes this mercy, that he will let us come to put up our petition to him: and he gives us his spirit to make them, his Son to present them, and these three are one; and therefore we may go with boldness, as Cyprian saith: if any man pray to God and use that prayer his Son made, he may have good hope to be heard: and we say he may be assured to be heard when he makes that prayer which the spirit of God made; and thus have we comfort in this, that the Father, Son, and holy Ghost, are but one Essence. OF GOD AND HIS ATTRIBUTES. CHAP. VIII. JOHN 4.24. God is a spirit, and they that worship him etc. THE last day, you heard these things concerning God, that he is one spiritual Essence, distinguished into three persons. In which description of God, I have showed you that we are to speak of these particulars. First, that he is an Essence. Secondly, that he is one Essence. Thirdly, that his Essence is spirival. Fourthly, that it is perfect, of his Essence, and that he is but one, was spoken of the last day. Now to proceed to the third, viz. that it is a spiritual Essence according to our order, the question and answer stand thus; Quest. What is meant, when it is said, that God is a spiritual Essence? An. That God is a spirit, & his nature, & substance is indivisible, and corporeal; we may come to see what he is, by that which he is not; as it is not possible to tell what God is, so it is hard to describe what a spirit is; but yet by that which he is not, we may see in part what he is, as Saint Austin saith, to know what God is, is the safest way to know what he is not. To prove this description of God, that he is a Spirit, 2. Cor. 3.17. The Lord is a spirit invisible, that a spirit is invisible, Christ saith, Luke 24.34 see, feel me, for a spirit hath not flesh and bones, as you see I have, 1. Tim. 1.17. To God only wise, invisible: and he is described by negatives: Col 1.15. The Image of the invisible God; where it appears, that God is a Spirit, invisible and incorporeal. Quest. How do you confirm this by reason? Answ. By three reasons, First; because he is most simple without composition. Secondly, because he cannot be contained in any space, or place. Thirdly, because he is insensible, he cannot be perceived by any sense; therefore he must needs be invisible, and incorporeal; to explain every one of these. Reason 1. First, that God is most simple, without composition, as you have heard out of Saint Bernard, he is so simple, that there are no parts in him: if he have no parts, than he must needs be simple, and without composition; and indeed of what should he be compounded? He was before all things; therefore necessarily, he must be without all composition; all created spirits are without bodies, but all created spirits have a kind of composition, but God hath none: all created spirits, both Angels, and souls of men, have a kind of composition, they are compounded of act, and power; but God hath neither matter, nor form, nor is compounded of act, and power, therefore he is without composition, and it may well be said, that he is a spirit invisible and incorporeal. Reason 2. The second reason is; because he cannot be comprehended, or contained in any place, or space; corporeal things, are comprehended, as the bodies that are in this place may be circumscribed the reason is; because they have length, breadth, and depth; but no such thing is in God: I say all spirits are without these, and free from circumscription, then much more this Spirit; this is that Solomon speaks of, 1. Kings 8.2, Doth God indeed dwell among men, behold the heavens of heavens are not able to contain thee. So jer. 23.24. I fill heaven and earth. Saint Cyprian saith, God is such an essence as is spiritual, and is in every place, and excluded out of no place, nor included in any place, but fills every place, therefore, he must needs be a spirit invisible and incorporeal. Thirdly, because he is insensible, it must needs follow he is a spirit; for spirits are not subject to senses; so you heard out of Luk. 24. feel, see, a spirit hath not flesh & bones as you see me have: The reason is, because spirits have not sensible qualities, which are the object of men's senses; much less hath God any such qualities; in God there is no mutability, nor change, therefore he is not subject to sense; for whatsoever is subject to sense is mutable; that which is the snarpest sense, and best able to comprehend, is the eyes, but this cannot comprehend God; God is infinite, & therefore cannot possibly fall under finite sense of man; that which is subject to sense, is subject to man's understanding; but God exceeds man's understanding: he is great; we know him not, saith Elihu: we know him no further than he doth reveal himself, and when we know the most how little of him do we perceive? Therefore it follows, from hence, that God is a Spirit. Use 1. The first use: if this be so, it reproves the error of those heretics called the Anthropomorphite, that taught, that God had a bodily shape; they are confuted by this, that God is a Spirit, in whom there cannot be any such thing; Ob. Yea, but say they, the Scriptures give these things to God, hands eyes, ears, and feet. Answ. These are given to God by a Metaphor, by a kind of borrowed speech; namely, that which man doth with these members, God doth without them, and these are given to God in Scripture for our capacity; when we say God hath a head, feet, or other members, it is by effect, and not by nature; we say that God is life (saith St. jerom) wisdom, and hath eyes, etc. we say God hath eyes, because he is wholly an eye, and sees every thing, in every place; and so we say he hath feet, because he is wholly feet, he is in every place, and doth behold all things, and works all things: Obje. And whereas it is said, that man is made after the Image of God; Answ. He is indeed but not in bodily shape, but in the soul, in righteousness, in wisdom, holiness, knowledge, etc. therefore these are but cavils of theirs. Use 2. Secondly, this reproves any representations of God, in any Images, either internal, in the mind, by thoughts, or external by Pictures: there cannot be any representation of God, for God is a spirit, and a spirit cannot be represented by any gross or earthly matter; much less can God, who is more spiritual than spirits: It is not befitting his Majesty to to be pictured; and hereupon it is, that he forbids all representations of him; neither did the people of God, (howsoever God did appear to them in bodily shapes) at any time in any manner represent him: the molten Image is a teacher of lies, saith the Prophet; it is the original of divers errors, which they have justly fallen into, and justly deserve to fall into, that will not seek God in his word, but in painted walls: from these the people of God have been preserved, because they have ever sought him in his word; and as all outward representations of God, so all inward conceits of him, besides the word, are unlawful; to abstain from Images is easy, but to abstain from inward thoughts is hard; and that partly by reason of the corruption of our natures, and partly by the suggestion of the devil: therefore we should be more careful, not to conceive of God as like to any thing; nor to make any resemblance of him in our mind: and then this is the comfort that a man hath, that though these thoughts come, if he dislike them, and strive against them, they are infirmities that God will cure them, and not condemn us for. Use 3. This teacheth us, when we are about the worship of God, to think of the nature of God, what he is; that he is a spirit, without division, or composition; and though we should glorify God with our bodies, for God will have them, yet especially we should do it with our spirits, which God in a special manner requires: why? because that is most agreeable to his nature, and most pleasing to him; he that will serve a man, must labour to do it principally outwardly; but he that will serve God, must do it especially inwardly, in the heart; if he do it in the heart, he cannot but do it in the outward man; man respects more the outward, than the inward; but God respects more the inward, than the outward: if a man worship God in spirit, though he be hindered in the outward by occasions, God will excuse it. God never excuses a man, for the want of inward affections, but hath oftentimes taken the inward, when the outward hath been wanting: S. Gregory saith, there is this difference between God and man; man requires the outward, and doth not so much look at the inward; but God requires the inward; man can go no further than the outward, but God measures the outward service, by the inward affections: there is no true service in the outward, where the inward is wanting; therefore when thou comest to prayer, hearing the word, or singing of Psalms, whom hast thou to deal withal, with God who is a spirit? then thy worship must be spiritual: if thou hast a mouth to speak to God in prayer, thou must have a mouth in thy heart also; else thou art but an hypocrite, and art abhorred of him: David saith, praise the Lord O my soul! and all that is within me, praise his holy name: therefore with thy outward service, thou must join the inward, or else thy service, is but a stinking thing to him. Quest. The next question is, what mean you by that when you say, he is most perfect? Ans. The answer is, that he is sufficiently perfect, and needs nothing out of himself, nor retains any thing from any other, Gen. 17. I am God all-sufficient, walk before me: there God saith to Abraham, I am God in myself, and out of myself: the same phrase is often used in Genesis, the God all-sufficient be with thee, when Izaack blessed his Son, and in respect of this he is called the happy God, 1 Tim. 1.11. the Gospel is called a happy Gospel, and in the 6. chap. 15. verse, he is happy, because he is all-sufficient in himself, Psal. 16.12. thou art my Lord, and all my well doing extendeth not to thee: God needs nothing, whatsoever a man doth, it is nothing to him; he made all mankind, God is not worshipped with men's hands, as if he had need of any thing, so that every part of this description is proved that he is sufficient and perfectly happy in himself, etc. Quest. Have you any grounds for this you say? Ans. We have three, first because he was thussufficient and happy, before there was any creature made. Secondly, because he is the author and cause of all good, and perfection in all creatures. Thirdly, that good and perfection that is in the creature, was first and most perfect in him; these we will explain. Reas. 1. First, before there was any creature made he was sufficient, and happy: than it follows that he must be perfect of himself; for of whom should he have this perfection? that he was thus, we prove, Psal. 92. Before the mountains, were made, and before the hills were laid, from everlasting to everlasting, thou art God; arguing that he must needs be sufficient: the same is in Psal. 102.25.26. speaking of the works of God, They shall perish, and go away like a garment, but thou art the same, and thy years never fail: that is, the same thou wast, the same thou shalt be still: whence it appears plainly, that God was before any creature was made; and though it be said, Pro. 16.4. That God made all things for himself: yea the wicked, etc. yet he made them without their help; and though he made all things for himself, yet he had need of nothing; but made them that he might communicate his goodness to them: for this is the nature of that which is good, not only to preserve itself, but to communicate itself to others. Reas. 2. Secondly, because he is the author of all the good and perfection that is in the creature: Act. 17.25. He gives life & breath, and all things, that is to say, God gives a man his life & breath, and the good things that he hath. This the Apostle asketh the question, Cor. 4.7. What hast thou, that thou hast not received? what hath man? If man have nothing, what creature should have any thing? as for man, he received all from him, he is the father of lights, of whom comes all good things. This is his perfection, that he is not only sufficient for himself, but for all others; this is manifest, for he gives all things to all creatures, yet nothing diminisheth his own store: what good any creature hath, it hath it from him (as St. Basil saith.) This argues a man hath much, when he hath sufficient for himself, and to give to others. This is a proof that God is rich, after another manner than men are; for when men give, they have the less; but when God gives, he hath nothing the less: for that he gives to man, he is like to a springing Fountain, saith the Father, the more that you draw, the more it hath. What can you compare God to? for he is perfect; but we are glad to fly to imperfect things, to show his excellency: so that this is the conclusion of this Reason, that he is sufficient of himself, because sufficient for all other things. The third reason is this, because that good and perfection that is in the creature, was first in God, Gen. 1.17. God made man after his own Image; the Image of God, what is it? Principally, that man received authority over all the creatures; no, but knowledge, righteousness, and true holiness; this is to be made after the Image of God. Hence, it necessarily follows, that God had them first, and most perfectly, because man is but the Image; therefore he cannot have them so perfectly as the thing he represents: We add further, they might be more perfect in man if God would make them so; but God cannot be made more perfect, because he is perfection itself: add to this, that man hath this perfection with many imperfections; man is said to be just, but not to be justice; to be loving, but not love; to be wise, but not wisdom; but God is justice itself, love itself, and wisdom itself: this is manifest, 1 john 1.5 God is light; he saith not thus, God is a thing lightened, but that he is light without darkness; whereas man, if he have light, hath darkness also; but God is void of all imperfection. Lastly, I add, these perfections in man are accidents, but in God they are very substance; in man and Angels they are accidents. An accident is that which may be added to a substance, and after be taken away from the substance, without destroying of the substance. These things, wisdom, knowledge, holiness, as in Angels and men are accidents they may be lost, and lessened; the Angels are fallen, their justice and righteousness, being qualities in them, are lost. Again, they may be lessened and have degrees in men, and so righteousness & holiness are but accidents in the very Saints of God, so they are at one time more righteous than another; they sometimes decay, sometimes grow in grace, but in God they are substances; his knowledge is himself, his justice himself: look how far the Essence of God passeth the nature of man, these pass that perfection that are in men; therefore it must needs follow that God is most perfect, having all things from none, but from himself, communicating to all creatures the perfections they have, and having in himself their perfections more perfectly. Use 1. The first Use then teacheth us, that seeing God is so perfect, no man when he performeth any service to God, profits God any thing; God is so absolute in himself that he needs nothing: If any man doth not perform this service to God, doth he detract any thing from him? no, though he doth not perform it, he detracts nothing from God; for God is perfect in the highest degree; whereupon it follows that a man's service that he performs to God, is for his own benefit, and not for any benefit to God: God never commands any worship for himself, there cannot be any thing added to him: Saint Austin saith, they are deceived who think that in commanding any thing, God doth it either in respect of his own pleasure or profit: they are deceived, for God never commands any thing but for the profit of the doer. If you ask the ground of this, he is perfect, he is the true God, he hath no need of any man's service; (as we said the other day) other Lords need the service of their servants, but God never needs it: therefore whosoever offer any service to God, they tend to their own profit, and if men contemn these things, they do not take any thing from God, but themselves, are less perfect; for herein is man's perfection, to serve God; and not to serve God, is his imperfection, job 35.6, 7, 8. If thou sinne against God, what is that to him? if thou dost righteously, what givest thou to him? there is nothing added to God: he is so perfect, that no sin can hurt him; and so righteous, that no righteousness can benefit him: you heard in Psal. 16.3. Oh Lord my righteousness extendeth not to thee! thou hast no need of my righteousness. Acts 17. God hath no need of any thing. The conclusion is, We serve God for our own good; we increase ourselves: the Scripture calls for services only by way of justice, because we are bound to do them: therefore Christ saith, Luk. 17.20. When you have done all things that you can, yet you must say that you are unprofitable servants. Use 2. This should provoke every man to labour to serve and please this God; because he is a God most perfect in himself, sufficient to enrich men with graces and gifts: this is not my use, but God himself makes it to Abraham, Gen. 17.1, 2. I am God all-sufficient; what then? walk before me: there is the use that God hath made of it. Every man, that he may receive a blessing (as Abraham, the father of the faithful did) must do this, walk before God: for he will be the portion of all that walk before him: Walk before me; use no unlawful means whereby thou mayest be made rich: if thou dost, thou art an Infidel: God is sufficient both in spiritual, and in temporal things: our nature, that it might be, must have God the creator, saith Saint Austin: and that we may be wise, we must have God our wisdom; and that we may be happy, we must have God our happiness: that we may have God, walk with God, and he will bestow himself upon us. Every man, if he might be his own carver, if he might choose whom he would serve, would serve a King, that he might receive great gifts of him; as the Proverb is, There is no fishing to the Sea, etc. Here is a King that is richer than all the Kings of the earth; for he can make all beggar's Kings. Therefore labour to serve this King, and please this King: the same that he said before, Walk before me, etc. so I say, believe God is all-sufficient, then go on, walk on in a godly course; walk after God, stand not still, look not backward, but go on without breaking of this course; it is enough that thou hast such a God that is thus sufficient. And think not that thou art holy enough, and pure enough; if thou dost, thou art an Atheist. Christ saith, Mat. 5.48. Be ye perfect, as your father in heaven is perfect: Thou must go on still, and never think thou art holy enough, etc. if thou think so, thou never didst yet walk with thy God; and it is a question, whether he be thy God or not; he may be thy God as creator, but not as redeemer: every man therefore must labour to proceed in godliness, that is, walk in this way. Bernard speaks of that speech of Paul's, Philip. 3.12, 13. mark how he presseth toward it: he was a man (saith he) full of grace and goodness, and he had a long time walked with God, yet he saith, I do not count as though I had attained to perfection, but I press hard towards the mark, and stretch myself, so that I forget that which I was before. This is that which all men ought to do (for the more grace any man hath, the more weakness he feels in himself:) and therefore let every one affect this course. It is not sufficient that a man hath begun to run well, there is danger to begin to sit down; what if he should then be set upon by the dart of death? was there not danger? but if a man sit not down, let death come upon him, he shall die in peace. If death find thee walking, thou shalt rest with God, and shalt have all things in this life; and in the life to come, eternal happiness. THAT GOD IS MOST PERFECT. CHAP. IX. EXOD. 34.6. The Lord, the Lord, strong, mereifull, and gracious. GOD hath revealed himself in his word, wherein we are taught, as you have heard what he is; which we reduced to this short sum, that he is a spiritual Essence most perfect, distinguished into three persons: in the which description, are many things to be considered: as First, that he is an Essence. Secondly, that he is but one Essence. Thirdly, that he is a spiritual Essence. Fourthly, that he is most perfect, all these belong to his Essence; and lastly, that he is distinguished into three persons. Now the perfection of God, is in his Attributes, and is made manifest to us by them; and therefore in the next place, we are to speak of them, and so I propound this question for order's sake; Quest. Wherein consisteth the perfection of the Divine Essence? Answ. In Attributes which God hath given unto it, to make it better known to us: which are either incommunicable, or proper, or else communicable: these things are commonly spoken of God's Attributes, and properties, and saving other men's judgements I like of them, that do distinguish between Attributes and Properties. Attributes are those that belong to the Essence, and Properties to the persons themselves: so that the Attributes are to be spoken of, when we speak of the Essence and Properties, when we speak of the persons: Attributes are nothing else, but the divine Essence of God, yet they are called Attributes, because God hath taken them to himself, to make himself better known to us, so fare as we are able to conceive of his divine Essence: now these Attributes are of two sorts: either incommunicable and proper to God, and not communicated to any other: and of this sort are his simpleness, eternity, immutability, and his immensity: others there are communicable, they are not indeed in the same measure in us, as they are in God; for that they cannot be, but they are the like: therefore we say, that they are communicable, of which we will speak when we come unto them: and so much shall serve for the first question. Now the next question which is the point to be stood upon, is, concerning the Simpleness of God. Quest. What is the Simpleness of this Divine Essence? Answ. It is an incommunicable Attribute, whereby God is conceived to be without all composition: this must be confirmed, and this place which I have read, will prove it; the Lord, the Lord, etc. wherein it is manifest that he is Jehovah of himself, and by himself; and though there be many things that we take to be in him, yet there is nothing in him, but himself: in him there is no composition, therefore these Attributes that are given to God in the Scripture, are given in the abstract, to show the simpleness of his nature: as john 8.12. I am the light of the world. 1 john 1.5. God is light: not a thing enlightened: God is love, 1 john 4.16. What doth this intimate? but that all these are his Essence, without composition: every thing that is loving is compounded, but that which is love itself, is simple; he is so simple that he hath no composition; no not so much as of accidents: and this is grounded upon the place we have set down: the Lord, the Lord, etc. then he adds his Attributes, strong, merciful, and gracious, and thathe is such, it is clear, Isa. 43.22. I, even I, forgive thy sins for myself: the Lord when he forgives sins, he forgives not sin for the merit of man, but for his mercy's sake, and to show that mercy and goodness, is not in him as it is in man, therefore he saith, for myself. Quest. What grounds establish this truth? Answ. The answer is, First, he is most perfect. Secondly, he is truly eternal. Thirdly, he is not subject to any accident or quality. To explain these, I say he is most perfect, then most simple. Reason 1. Because every thing, the more perfect it is, the more simple; for composition detracts from perfection; we manifest it thus: In metals, the more simple, the more perfect; therefore Founders do use their art, to separate the dross, to make the mettle purer; the purer it is from other metals, the more perfect: so all liquid matters, as in wine, the more perfect, the more free from lees: so for the Elements, the purest water is in the bottom of the sea; because we have not perfect things to resemble God by, we use imperfect; this shows us, that God is of a simple nature. Reason 2. The second reason is, because he is truly eternal, and therefore free from any composition: we say, truly eternal, for God is without beginning, without ending, therefore he must needs be without composition; for if there be composition in God, two things are required; a compound, and simples, whereof he may be compounded, but neither of these two can be in reference to God, for God is eternal: if another should make the composition, God should not be before all things. If he should compound himself, he should be before himself: and as there was no compounder, so for the same reason, there was no simple to be compounded; because that God gives being to every simple: Isa. 43.10. I was before there was any God: therefore it must needs follow, that the Essence is without composition. Reason 3. Because there are no accidents fall into God, God is subject to no accidents, or qualities: from which if he be free, it must needs follow, that he is most simple: for when we affirm that God is gracious, and good, etc. when we speak of these things in God, we speak of them, not as they are virtues in men, but as they are merely his Essence. In man they are qualities, but in God they are his Essence: those in man may be changed, but in God they cannot: S. Bernard speaking of the love of God, breaks forth of a sudden, and saith; Let no man think when I speak of God's love, that I mean qualities in God; for when I say God is love, I mean no new thing, but that same which the Apostle saith, 1. joh. 4.16. God is love: now then there is a double love; there is love giving love, there is love the substance, & love the quality: If it be the name of the substance, it is given to God; if the name of the quality, it is given to man: and whatsoever is said of love, may be said of any other Attribute, as mercy, justice, etc. This teacheth us, that there is but one Essence; though there be three persons: if thou ask the reason, why? It is because the Essence is most simple, and without composition; where there is no composition, there is no number; therefore there cannot be many Essences: and again from hence it appears, that howsoever these things are attributed to God, that he is love, mercy, favour, and anger, howsoever they are spoken, as though they were many and different, yet in God they are but one, and the same. True it is, that we are of a compounded understanding, they are as several things to us; because we cannot conceive God as he is, yet by faith, we are brought to believe that there is no such difference between them in God: that which is the love of God, is the hatred of God; and that which is his wisdom, is his power also; because there is but one and the same Essence; Saint Austin speaks to this purpose; God is simple, he is great, and without weight or bulk: and he is wise, without any wisdom: we cannot say that his justice is one thing, and his mercy another; both these are his Essence, but we are of a compounded understanding, and cannot but distinguish them. Use 2. Is God thus simple, that his love, his mercy, and his justice are his very Essence; we then will join these two together; here then, is matter of joy, and comfort, and matter of terror and fear: first, matter of joy, and comfort, mercy and love, are God's Essence. What is the comfort of a male factor? that he hath a merciful Judge, 1. King. 20.31. The servants of Benadad say, we have heard that the Kings of Israel are merciful Kings. So is a man in misery; what is his comfort? he hath a compassionate friend, full of compassion, and yet these are but accidents in man, and may deceive: how much greater comfort than is this, that God is love itself, mercy itself, justice it lelfe, (with reverence may I speak it;) he may cease to be, before he can cease to be merciful, and good? etc. This is that the Prophet useth to comfort the children of God with, Isai. 54.8. For a moment have I hid my face from thee, but with everlasting compassions will I embrace thee: So Ie●. 31.3. I have loved you with an everlasting love. Man loves, and he loves but for a time; the same man that loved upon a small occasion, comes to hate as extremely, as he loved tenderly: the reason is, because man is mutable; but God loves more earnestly than man can do; for it is his Essence, and he never changes: here is the comfort, Isa. 49.15. Can a mother forget her son? her son new born, though some mother can be so unnatural (saith God) yet I will not forget you: yea Christ himself saith, if you being evil can give good things, how much more shall your heavenly father give his holy spirit to those that ask him? Secondly, this serves also for fear, and terror: why? because God's anger, his mercy, his justice, are his Essence, and he is unchangeable: The anger of a King is much to be feared, it is like the messenger of death: Prov. 14 7. yet the anger of a King is mutable, for a man of wisdom will appease it; but God's anger when he sets it upon any, it should make him tremble; it is his Essence, God himself is against that man; these Attributes are his Essence: therefore there's no reason why any man should presume upon the mercy of God, for God is justice; nor despair, for God is mercy: thus we have ground of comfort, and fear: there is no sound comfort, where there is no true fear, these two ever go together; true fear of his justice, and comfort of his mercy. Saint Bernard speaks to this purpose, Bernard. sex. bre. 25. Duo sunt pedes etc. God hath two feet, and one of these two feet is fear, the other love; and with these two God walks in the hearts of men; when he comes to the crevice of the heart of man, he puts in the foot of fear, and look how much fear, so much comfort. If thou wilt know that God walks in thy heart in love, he first sets in his left foot of fear; and therefore know thus much, thou must have part in these two: first, in the fear of God, and so in the love, and comforts of God: these must both go together, and therefore get thy heart smitten with the fear of God, or else thou art but a vain man, to presume of comfort: and thus much forth simpleness of God's divine Essence. The next thing is, the Eternity of God: and the question is: Quest. What is the eternity of the divine Essence? Answ. The answer is, it is an incommunicable attribute, whereby the divine Essence is without beginning or ending, and without succession: the parts of this we will explain: first, it is said to be an incommunicable Attribute, because it is communicated to none, but proper to God. Secondly, that it is without beginning, or ending; all this appears, because God hath this name of eternity given to him, Gen. 31.33. Abraham made an Altar, and offered to the God of eternity. Psal. 90.2. From everlasting to everlasting, thou art God. Isai 44.6. I am the Lord, and before me there was no God, neither shall there be after me. Rom. 1.20. The invisible things of God, as his eternal power, and godhead, are seen. To what tends all this? but to tell us, that he had no beginning, neither any ending. Thirdly, the third thing is, that he is without succession; that is, hath neither first, nor latter; neither present, nor to come. There can be no succession without time, there is no succession with God; for, a thousand years with God, are but as one day, 2 Pet. 3.8. so that with man there are successions, but with God there are no successions; for all things are naked, and bare before him: so the holy Ghost, Psal 2. speaking of the eternal begetting of the same (saith,) Thou art my Son, this day have I begotten thee. Quest. What grounds have you for this? Answ. The answer is: first, because he is the true Jehovah; that is, hath his being of himself, etc. Secondly, he is the creator of all things, and of time itself. Thirdly, He is the author and giver of eternal life, to those that have it. To explain these: Reas. 1. First, He is Jehovah: so we have heard the word explained: a God that hath his being of himself, and not receiving it from any other: for if he have his being from any, he must receive it from himself, or from some other: receive it from himself he could not; for nothing can be the efficient cause of itself: again, he could not receive it from any other, because that all other have their being after him, and from him: he is the first and the last, Revel. 7.8, 10. If the first, than none before him: then he received it not of any other: so that this is true which Saint Austin speaks, This eternal, can speak to the heart of man; I am, that I am: and it can only be said of him, that he is, I am. Reas. 2. The next Reason is, Because he is the creator of all things; even of time itself: and whatsoever was before time, must be eternal. If God made time, he must needs be before time; and therefore he must needs be eternal: for whatsoever is within time, is temporal, and momentary. I cannot see (saith Saint Austin) that there should be space of time in eternity: why? because space of time is made by the motion of things past, and to come: I cannot see any such thing in eternity; for there nothing is past: for then, that which is, should cease to be: nothing to come; for than that should have been always, which yet is not. Reas. 3. The third Reason is, Because he is the author and giver of eternal life, to those that have it. Thence it appears, that he must needs be eternal himself; for whatsoever can give eternity, that is eternal: there is an eternity that hath a beginning, and so the Angels, and souls of men are eternal; but that is such an eternity, as differs from the eternity of God: all Angels, and the souls of men, though eternal, are in themselves corruptible, and capable of an end; but by the power and goodness of God, they are kept still: the souls of the wicked to torment, and the souls of the godly, to eternal life. The good Angels to glory, and the apostate angels to hell fire: and thus we have made the point clear. Use 1. The Uses then are these: first, here is encouragement in life and death. It encourageth to go on in a pious course, and though we meet with black tongues, although we meet with scoffs, though we bear the marks of the Lord Jesus, yet let us go on still: here is our comfort, God lives for ever to reward, and recompense us, for that which we shall suffer: therefore this serves to encourage us to go through reproach, and evil speeches; because God lives for ever: there is no greater encouragement for a soldier that is in the field, to make him fight, than the hope of reward, and that he hath a rich General, that will reward him; yet he hath this discouragement, it may be the General may die in the battle, and then, who shall reward him, for that he hath done? and so, according to the proverb, that which is done for old men and children, is all lost: because old men die, and children forget: so we may say, whatsoever is done for man, is lost: But this King lives for ever; whosoever thou be, go on in the service of God, and thou shalt have plenteous reward, as the Apostle saith, Heb 10. God is faithful, and he will not forget your work, and labour of love: so we may make it our use, he will not forget the blasphemies, and scoffs that men undergo in his service: thus saith Saint Austin, he that rejoiceth in his soul now, shall one day be sorrowful; because that God is eternal: he that rejoiceth in worldly things, the time will come that he will sorrow; on the other side, the children of God which joy in God, shall rejoice, when the world shall weep: will a man have a lasting joy? cleave first to the eternal God; go on in a good course, be not discouraged. Use 2. The last Use of this Attribute of God, that he is eternal: that as he is the first, so he is the last: so the Scripture describes him: then here is matter of discouragement to the wicked, because they are they that contemn God, and contemn his word; they are they that account the proud happy; they are they that scorn the yoke of Christ; they are they that scoff at those that submit themselves to God: there is terror for them: have they prosperity? have they honours? have they bags full? when all these part, and they go out of the world, than God lives to recompense them: for Christ saith, Luke 19.27. Let those mine enemies, that would not have me to rule over them, be bound hand and foot. This may cut the combs of all such as scorn at, and disgrace God's people: Oh that you could always think of this eternity of God he lives for ever. Remember this when you are sick, and when you are well: oh! then what goodly promises have the Ministers from you? how carefully you will walk before God? but you, like Atheists, think, God is mortal, like yourselves: it is undeniable, that you think thus; for if Atheism had not possessed your hearts, this would have awakened you: oh that this would be thought upon! oh the vanity and toys that your hearts are possessed withal! Alas! you must give an account to God, for every penny gotten: oh that this were written in your hearts! Finally, than this is matter of comfort to the godly; when a good man comes to die, that hath walked with God 10.20. or 30. years, and yet is loath to departed from his wife, and children, and friends; he should stir up his heart, to be willing; for he goes to that God that lives for ever; and therefore he should not fear to go to him. As a Father reports of an old Christian, when he was to die, found himself unwilling, he saith to himself; Why art thou afraid to go to him, whom thou hast laboured to serve 70. years? then this shall be the reward of the godly man's well doing in this life; in the life to come, he shall go to God, that lives for ever: this may comfort him, that he hath a God, that will give him a plentiful reward, glory, and happiness hereafter. OF THE IMMUTABILITY OF GOD'S NATURE. CHAP. X. I TIM. 6.16. Who only hath immortality, dwelling in light. THE perfection of God, as you have heard, is made known to us by his Attributes: and his Attributes be of two sorts; either communicable, or incommunicable, such as cannot be ascribed to any other: and of the first sort of these, you heard the last day. In the next place, we are to handle two more; and these are, his immutability, and his infiniteness: and now concerning the first of these, the Immutability of God: according to our order; the question is: Quest. What is the Immutability of God? Ans. It is an incommunicable Attribute, whereby he is void of all corruption, and alteration. This attribute is given to God divers ways: there is an immutability of his nature, and there is an unchangeableness of his course, and of his will: but we will not here speak of any other immutability, but the unchangeableness of his nature; for the immutability of his Counsel, and his Will, will fall in their place to be spoken of. I say this is an incommunicable Attribute, because it is not common, neither can be attributed to any other, but God: for though there are things that are immutable, yet they are subject of themselves to alteration: the souls of men are subject of themselves to alteration, through the condition of their creation; but they are kept by God, if he would, he might leave them, and then they are mutable. This Immutability, not to be subject to corruption, is properly attributed to the divine Essence: that it is so, is manifest in this place I have read, He only hath immortality, 1 Tim 1.17. he calls him the King immortal: the same is in Psal 102.26, 27. They shall change, speaking of the heavens and the earth, but thou shalt endure: thy years never fail: so the Apostle saith, Heb. 2.12. And this shall suffice for this question. Quest. For what cause is the divine Essence free from corruption and alteration? Answ. The answer is, Because the power of it is so great, that it cannot be corrupted, by any power whatsoever. Secondly, because it is without quantity, and cannot be less or greater. Thirdly, because it is without quality, and cannot be better or worse: nor in any other condition: we will manifest these severally. First, concerning God's power: Christ saith, john 10.26. My Father that gave them me is greater than all and no man is able to pull them out of his hand: why? because there is no power greater than himself: And this is the nature of every thing, to preserve itself: If any thing had power enough, it would not be corrupted; we apply this to God that hath all power; none can corrupt him: our Saviour Christ allegeth, that place, joh. 10. to show that his sheep can never perish: why? because my father that gave them me, is greater than all: Saint Augustine useth these words, If any of these sheep perish, (speaking of the children of God) God is overcome by the faculty of man, or some power that comes from him. Secondly, again, God is without quantity: and therefore can be neither lesser nor greater, as Saint Augustine saith; he is great without quantity: and where there is no quantity, there can be no diminution, for God cannot be lesser or greater: he cannot be greater, for than he should not be infinite; and he cannot be lesser, for than he should cease to be infinite; and therefore he cannot be lesser or greater, so is void of all alteration. Thirdly, again, he cannot be better, or worse; why? he cannot be , for than he should not be perfect; he cannot be worse, for than he should cease to be perfect; neither can he be in a less good estate, for if he be, than he loseth the good he had, and takes the ill he had not: if he lose the good he had, than he wants, and so still should be imperfect, and therefore he is thus without quality, etc. so immutable. Use. 1. This confirms us, that we serve the true God, and not the false Gods of these nations; because we serve the Immortal, and the Immutable God: they serve false Gods, because their Gods are mutable; how appears this? thus, because their Poets which were their prophets, tell us, they were Adulterers, etc. and the Apostle saith they were subject to sin; because for sin, death went over all flesh; therefore they are false Gods, and they serve false Gods: Saint Bernard speaking of celestial creatures, saith, they are subject to sin; for the Angels, some of them sinned and became devils: and some of them did not sin, not because they were not able to sin; but for that God assisted them, that they sinned not; they also were subject to sin, and so to death after their kind; for there is none free, no not the Angels by their nature, but as they are established by Christ: So that we see the Gods of the nations are false Gods, and as they say they are Gods of the mountains, and not of the valleys. Use. 2. The second use is, to establish the certainty of our faith; because God is immutable: we trust not to mutable man, we make not flesh our Arm, whose breath is in his nostrils; but we trust upon him that is immutable: Hear is the certainty of our faith; our strength rests not in us, but in him, on whom it is built: and it is with us, as it is with children, who have but a weak hand and arm, notwithstanding, if they be helped by their father who is a strong man, they can perform something: wherein is the child's strength? it is plain it is not in the child, but in the father; so saith Saint Bernard, man holds not God, but God him: And this is the comfort that we have, when we feel our faith weak, we are kept by the power of God unto salvation; Therefore this Attribute showeth, that our faith being so kept can never fail. I do not doubt, (for the Disciples began to doubt, we hoped that this man should have redeemed Israel,) but it cannot fail; for it must needs be certain because grounded, and built upon God. Use. 3. The third use is matter of comfort, to all those that are Gods children, and so in the love of God: what is their comfort? their King that loveth them is immortal: they have not the favour of a mortal King, but of an immortal King; how great is that worldly honour, that earthly joy, and that temporal rest, that many men have in the favour of Princes? and yet notwithstanding, what are these Princes? even mortal, such as must most certainly die, and none can tell how soon; this therefore is a vain thing to trust to; for we see in what a trice, Nebuchadonozer was taken away, and Belshazzer his son, even in a moment; all their honour was taken away and laid in the dust: yea and more than this, they that have the favour of earthly Princes abuse it and grow proud and insolent of their inferiors; who as soon (or before) as the King's bones be cold, labour to pluck them down from their excellency: as Bathsheba said to David, 1 King. 1.21. When thou my Lord shalt be gathered to thy fathers, I and Solomon shall be reputed offenders; So they may say, when the king shall be gathered to his fathers, they shall be counted vile; so that this is a comfortless comfort, to depend upon a mortal man; but here is the comfort and happiness of those that have the favour and countenance of God; they depend upon the favour of an immortal King that never dies, but ever lives, and will preserve all those that are his: they need not fear any earthly power, if they have confidence in Christ; they need not fear, if their own corruptions do not provoke God: so than we see here is matter of comfort to God's people, they have the love of an immortal king that lives for ever, and loves for ever, and will be their God, and the God of their seed: Therefore parents if they labour to make their children great, let them not have that excessive care to get riches for them, but labour to make them religious, that God may care for them: that same that Barzillat said to David 2. Sam. 19.37. When David would have had him to go over with him; no saith he take my Son; and we see David gave Solomon charge of him when he was a dying; here is the comfort of good children, when their parents fear God: God lives for ever to help and bless them, though their parents be dead; but where the parents will excessivelv care for them, God leaves them: how many do we see come to poverty that have had thousands left them? how comes this to pass? God hath withdrawn his blessing and providence from them: their parents took care to gather, and heap up, but not to sow religion in their hearts, and interest them in God. Brethren if you would bestow half the time in labouring to make your children religious, that you spend to make them great, and rich, God's favourable providence would be greatly seen towards them; but for want of this, the same riches that perchance carry the father to hell in getting them, may bring the son after him in spending them: thus than we see, to God's people it is a marvelous comfort that we have a God that lives for ever; that will take care for us, and our posterity; and thus much for this Immutability of God. To come to the next thing, his infiniteness; and to avoid all descriptions, defining infiniteness, and divisions, showing how many ways God is infinite: and to keep ourselves to this place: It affords only the infiniteness of place, and this is the thing that we are now to speak of. Quest. What is the infiniteness, and the Immensity of the Divine Essence? Ans. It is an incommunicable property, whereby it is presentin all places in the world, and out of the world, ●tone time; to explain this. First I say, it is an incommunicable Attribute, because it cannot be attributed to any other; for though some creatures are not to be limited by external bounds; yet there is no creature but may be limited by his nature; and thus Angels, and spirits, that are not to be limited by external bounds, yet by the bounds of their own nature they may; and though they have not substantial bodies, external, yet they are limited in themselves internally; but God is so infinite that he is not limited externally or internally, and this is solely proper to God, that he should be in all places in a moment, and not divided in any place, but the whole Essence is every where; we do not say part of the Essence: as if a man were so great that his head were in England, his legs in Spain, his arms in France; but the whole is not in every place. I do not say so, but our God is never divided, he is never parted, but his whole Essence is every where. We explain this, by the similitude of the soul; the whole is in every part of the body; there is not some in the foot, some in the head, and some in the hand, but the whole is in every part; thus have I explained this question: I now come to prove it, Psal. 139. Whither shall I go from thy presence? if I ascend up to heaven, thou art there: If to the utmost part of the earth, thou art there: There is no place to which we can go from God; for he is in every place, and excluded out of no place, Isai. 66.1. Heaven is my throne, and earth is my foot sloole: (St. Hilar. de trin lib. 1.) observes the Prophet so speaks, to show that the Lord fills heaven and earth. jer. 23.24. explanes it, I fill heaven, and earth; and more than this, he is near to every one: Act. 17.27. This shows, that God is within the world, and without the world; that appears in, 1 King. 8. The heaven of heavens are not able to contain thee; how much less the house that I have built? and thus the Prophet Isaiah saith, Isa. 40.12. He hath the sea in his fist, and hath measured the heavens with his Spann; where is be that shuts up the dust of the earth in a void place, and hath weighed the mountains? therefore it is manifest that he is in all places, both within and without the world. The next question is: Quest. Why is he so infinite, in every place? Ans. The answer is, because he is simple, neither having nor possible to have parts; secondly, because the power of the Divine Essence is every where: thirdly, because there is but one Essence in three persons of the Deity, common to them all; To explain these: Reas. 1. First, that the Divine Essence is most simple, I explained it the last day. The next, that, it is without parts, it follows, if it have no parts, it is whole; and this is the reason that Philosophers, and ancient Divines have given, that the soul should be whole in every part, because it is most simple, and hath no parts. Reas. 2. Secondly, because the power of the divine Essence is every where, for nothing is in God, but his Essence; if therefore the power of God be every where, than it must needs follow that God is every where; It is manifest, that his power is in the creating of every thing, we will not now stand to prove it: therefore he being the only maker of all things, shall necessarily be in them: but God doth not only make all things, but so staineth all things made, and therefore he must needs be every where: this is manifest, Gen. 1.2. the Spirit moved upon the waters; that is, for the sustaining and the upholding of them by his power: what power but his essential? As a hen hatches her eggs by sitting over them, so doth the holy Ghost sustain all things, by moving upon them; and therefore his Essential presence must be every where: This the Apostle St. Paul teaches, Act. 17. he is near to every one of us: in him, we live, move, and have our being; so that by this, it appears, that God is infinite. Reas. 3. Thirdly, because there is but one Essence of the three persons in the deietie: that is common to them all, and is in several, and distinct places, at one, and the same time, than it must follow that it is infinite: for first, the Essence is not divided, part in the Father, part in the Son, part in the holy Ghost; but is entire in each person, as hath been proved: Secondly, these three are in several places, not at several times, as a finite thing may be, but at the same time, which nothing can be that is not infinite: This appears; the Father is said to be in heaven, who is the same Essence with the Son, who was sometimes on earth and dwelled amongst us: the Son at the same time was in heaven, when he was upon the earth, joh. 3.13. Heaven and earth are distinct places, therefore it must needs follow, that the same Essence being in them both at the same time, is infinite: the scripture maketh this more plain, joh. 16.32. I am not alone, but the Father is always with me; So likewise, joh. 14.11. I am in the Father, and the Father in me; How is this mutual immeation made? they have both the same Essence; therefore the persons though distinguished yet cannot be separated, as shall afterwards be declared. The holy Ghost is the same Essence with the Father, and the same is in the hearts of all the faithful, whersoever they be, and how fare distant one from another; for they are the temple of the holy Ghost: who dwells in them not only by his grace, but by his Essence; therefore this Essence is infinite. Ambrose proves the deity of the holy Ghost by this infiniteness of his Essence: who dares say, (saith he) that the holy Ghost is a creature, when he is not limited? so than we see by these reasons that God is infinite. Use. 1. The first use than serves to confute the doctrine of Popery, and the ubiquitaries that hold, that the body of Christ is in all, or in many places at the same time, which cannot be so; my reason is, because that Christ's body, is a finite creature, and though it be glorified, yet it is not deified; and it is an incommunicable attribute of the deity, to be in many places at one and the same time: Christ his body though it be glorified, yet it remains a body still; and therefore contrary to these opinions, can be but in one place at one time; for to be circumscribed in a place, is an inseparable property of a body. Use. 2. The second use is for our instruction. Is God in every place by his Essence? certainly, if this were known, and believed, it would be a special means to restrain men from evil; for they would know that whatsoever they do, they do it before the face of God: be they never so secret, there is no place from which God is excluded, but in every place is that God, who is of more pure eyes then to behold sin, and can abide to look upon any wickedness: therefore wheresoever a man is, this should make him afraid to sin against God, whatsoever his place be, or whatsoever his wealth be, yet this should restrain him: This should not only restrain men from eternal sinning, but even from the inward evil thoughts of the heart; for God is in every place, and ever present in the heart; this presence of God being rightly considered, is like a grave Matron coming among wanton maids; as when she comes all is quiet: so this will set the heart free from that covetousness, pride, that hatred which is ordinary in it. Again, if God dwell in us, and if we be desirous to have God to delight to dwell in us, let us delight in good duties, and labour to be the same inwardly, that we seem to be outwardly; for God takes notice of our meditations, as well as he takes notice of our outward actions; God is in every place, therefore this should make every man labour inward purity and holiness. Indeed man may forbear the act of sin for outward, and carnal respects: but to have a pure heart, because God is present, this is to be like him that loves truth in the inward parts: God delights in him that trembles at his word; therefore labour that God may delight in thee; labour to be good in secret places where no body sees, for God is present in secret, to reward openly: To conclude this point; It is much to be lamented, that many men know not this doctrine of God's omnipresency, that more believe it not; for if they did, it could not be, that they should live so ungodly as they do: certainly, the men of this age are mere infidels; it appears in this, when they come into the Church, the house of God, and the place where they apprehend him present, what holiness and reverence do they make a show of? when they depart from thence, they leave their holiness with the place: A great fault which Clemens Alexandrinus pedagog. l. 3. c. 11. sub finem. complained of in the Christians of his time: whereas if they did know, and believe that God fills every place, even their secret cogitations, what manner of men would they always be? we think that God doth not see us, but God doth see us, therefore let us walk in the sight of God, and we shall keep ourselves from many corruptions. THE LIFE OF GOD. CHAP. XI. 1 TIM. 1.17. To the invisible, and only wise God. IN the nature of God, we considered his greatness, and his goodness: his greatness is discerned by his incommunicable attributes; which are, simpleness, eternity, immutability, and immensity: of which we have spoken. His goodness is best discovered by his communicable Attributes, of which we now come to speak: about which, observe, that we do not call them communicable Attributes, as if they were communicated so to the creature, as they are in the creator; but because there is in man's nature something in proportion, or in effect, like to these excellencies that are in God: In man, wisdom, justice, mercy, etc. are accidents; in God, not so, but are his Essence: these things are truly said of man in the concrete; that he is wise, just, merciful, etc. but of God in the abstract, that he is wisdom, justice, mercy: in man, these things are different, justice is not mercy, mercy is not wisdom, etc. but in God they are all the same; his most simple Essence being his justice, wisdom, mercy, etc. In man, they have a mixture of imperfection; but in God, they are perfect: those Attributes which are incommunicable, running also through these, and so as it were, making these also incommunicable: to explain it, God is good, and the creature good, but God is simply, eternally, immutably, infinitely good, and therefore goodness is Gods alone; as our Saviour, there is none good but God: in which respect also, the Apostle calls him only wise, because only simple, eternally immutable, infinitely wise. In a word, God takes these attributes to himself; not because these do fully and perfectly express what he is, but because our shallow and weak understandings cannot ascend higher, in conceiving the nature of God, than these perfections do reveal him: of these we speak in order: and first of the life of God. Quest. What is the life of the divine Essence? Answ. The answer is, it is a communicable attribute, whereby we conceive that God lives of himself, acting and moving of himself. To open this? first, it is a communicable attribute, not that life is in man, as it is in God, but that there is in man somewhat that is like to this life in God: man hath life, and the man and his life are two things; but in God, his life, and his Essence are all one: and there is nothing in God but his life. This is that which acts and moves of itself, without receiving any thing from any other. It is that which lives eternally, without beginning or ending: this appears by those places of Scripture that call him the living God, Deut. 5.28. My soul thirsteth for God, even for the living God, Psal. 42.2. and other testimonies, where God saith of himself, that he lives, Ezek. 33. As I live saith the Lord: so by these forms of oaths that they used, judg. 8.24. As the Lord liveth: So Ruth. 3.3. As the Lord liveth: attributing this to God himself. Hereupon it is said, that he is life, I am life, and therefore he calls him life, 1 john 5.10. the true God, and eternal life: this life is eternal, and hath no beginning, nor ending: so Deut. 32.46. I live for ever: I have a perpetual life without change: and so he is called the fountain of life, Psal. 36.9. Quest. Why is this life attributed to this divine Essence? Answ. Because he understands, wills, and works of his own power. Secondly, because he hath life in himself, without any manner of participation from any other. Thirdly, because God gives life to all other living things: whether life of nature, life of grace, or life of glory. To explain this; he is life, because he understandeth, willeth, and worketh. Reas. 1. All these be actions, which none can do, but such as have life; therefore it must necessarily follow, if these be in God, than life is in him. If any should be so senseless, as to deny these things in God, he must be a Pagan rather than a Christian: therefore as Salvian saith, If I be to speak to Pagans that deny these things, I contemn to prove them, not because I cannot, but because they are so sottish. So I say, if there be any that deny this, I contemn to prove it, not because I cannot for want of proofs, but because I am in no hope to do them any good. These three things, are three distinct things in man; the soul, the motion, and life: the soul is one thing, the motion another, and the life another; whereupon these are three in man, but in God his Essence is all one, by which he willeth, worketh, and understandeth: therefore it must needs be that God is life. Reas. 2. Secondly, because he lives of himself, without any participation from others: therefore is life truly attributed to God. john 5.26. The Father hath life in himself, and hath given to the son to have life in himself: therefore he is said to be the fountain of life, ecause as the fountain receives not water from any other, but conveys it to others; so, neither doth God receive life from any, but doth communicate it to all things that live: so then, God hath life in himself, whosoever shall separate life from him, shall separate him from himself, and destroy God: therefore seeing that God lives without participating life from any other, it must needs follow, that life is truly given to God. Reas. 3. The third reason is, because they that have life, whether the life of grace, the life of nature, or the life of glory, have it of God. The Scripture speaks of all these three lives. The life of nature is common to all living things, trees, beasts, men live: but not to speak of life but as it is in men; men receive their natural life from God; therefore it is said, God breathed in man the breath of life, and man became a living soul, Gen. 2.7. The life of grace is called in Scripture, the life of God; they were alienated from the life of God, Ephe. 4. that is, they had not that life, that God gives to those that are his: God gives a natural life to all; but not the life of grace, which, because it comes from God, and leads to God, is called the life of God; he also gives the life of glory, to those that by continuance in well doing, seek glory, immortality, Rom. 2.7. eternal life: etc. so that seeing God is the author, and giver of these lives, it is plain that life is truly attributed to God. Use 1. This teacheth us, that certainly, we serve the only true God, because we serve the living God: for the true God, is the living God, that hath life in himself, & of himself: the Gods of the Nations are false gods; the heathen worship the host of Heaven, stocks, and stones, silver, and gold, the works of men's hands, that have no life, or if they had life, they have no such life, as is in the true God, which hath his life in himself, and of himself: we may say of their gods, as the Lacedæmonians profanely scoffed at Constantine's god, that he worshipped such a god, as no man could tell from whence he came; their gods are made with men's hands, and have no life in them. Use 2. Secondly, this shows the heinousness of that sin which is usually committed among men, who when they speak earnestly, say as the Lord liveth, which is an asseveration, a kind of an oath; and though men think they do not sin, yet they do abuse an oath, and a greater oath, then if they did swear by God himself: an oath ought to be taken with fear and reverence, in truth, righteousness, and judgement; and not to be abused, as Salvian observes in his time: as if they were not oaths to bind men, but as mere compliments of speech; they who are now so bold to say, the Lord liveth, swearing falsely or profanely, shall one day find, and feel, that the Lord liveth to take vengeance of perjury and profaneness; and that it is a fearful thing to fall into the hands of the living God. Use 3. This teacheth us, how we may have life and length of days; it must be by serving, and loving, and cleaving to God, the author and fountain of life, this is the way to obtain life; it is not my use, but the use that Moses makes; Deuter. 30.19.20. I have set before ye this day, life, and death; choose life: how? by serving and obeying, and cleaving to the Lord, for be is thy life: Where he shows, that a man may have life, and length of days; There is nothing that man desires more than life, and length of days; and therefore the devil, that could not prevail with job in other things, yet for his life, he thought he should: There is no way to attain this much desired long life, but this, to cleave to God, the fountain, and giver of life. This is the course in which, God himself directed Solomon; if thou wilt walk in my ways to keep my statutes, and my commandments, than I will lengthen thy days: This is the argument which Hezechiah used, and by which he prevailed, not only reversed the sentence of death, but obtained a lease of life, for fifteen years; Remember, oh Lord! how I have walked before thee in truth, and with a perfect heart: it was not the strength of constitution, but the sincerity of spirit, that prolonged the life, and vigour of Caleb, and josua, for forty years: How should this consideration lift up our hearts in the ways of God? What man is he, saith David, Psal. 34-12. that desireth life, and loveth many days, that he may see good? nay, rather, what man is he that doth not? Every man desireth life, and prosperity; then hear David's direction; Keep thy tongue from evil, and thy lips from speaking guile, depart from evil, and do good, seek peace, and pursue it. This is the way to obtain them: In humility, and the fear of the Lord, are riches, and honour, and life. It is true, some wicked men live long; but no wicked man can promise himself long life, he is under the curse, Psal. 55. The bloody and deceitful man, shall not live out half his days. It is true, some good men die in their youth, but not till they are glutted with life; The child shall die an hundred years old, Isa. 65.20. that is, as well satisfied with life, as if he had lived an hundred years: Thus, to fear God, is the way to live long in the earth; nay it is the way never to die: Eternal life is promised, to those who with patience continue in well doing. To conclude, God is life, God is the Fountain of life; unto him, we must seek for the continuance of the life of nature, the inchoation, and preservation of the life of grace, and the obtaining of the life of glory. The next Attribute that is communicable, is the wisdom of God, and so according to our order, the question is: Quest. What is the wisdom of the divine Essence? Answ. The answer is, that it is that, by which God knows, and understands himself, and all things else; not successively, nor by discourse, or reasoning, but in a moment, by one eternal act of understanding: this needs a little explaining; and First, that it is a communicable Attribute, because there is the like in man, though not the same. 2. By which he understands and knows himself; and not himself only, but all things else, with the causes, circumstances, and whatsoever else thereto belongeth: how? Not successively, and by discourse and reasoning; for though they be distinct one from another, and come one after another, yet he in a moment understands them all by one act of understanding. Therefore howsoever the Scripture tells us of three things in God, that there is presence, science, and remembrance, yet they are all one in God: for God, to speak properly, hath neither presence, nor remembrance, for he knows all things by one eternal act of understanding; he admits no succession, howsoever in respect of us, God doth foreknow, yet in God there is nothing but science, for by one act of understanding, he knows all things: and that it is so, that he understands himself, is manifest, Matth. 11. No man knoweth the Father but the son; no man hath seen the Father: john 1.18. No man knows the things of God, but the spirit of God. 1 Cor. 2.11. In which places, though Christ and the Apostle express the Son, or holy Ghost, yet they exclude not the Father, but intimate him, teaching Psal. 147.5. that this knowledge is in them all, as he knows himself, so also all things else: The wisdom of God is infinite; if it be infinite, then is nothing to be excluded from it, Heb. 4.15. Every thing is manifest before him, with whom we have to do: He knows things past, present, and to come, Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good; he knows all, Gen. 6.5. He knew the wickedness of man's heart was great: So Psal. 139.4. Thou seest my thoughts a fare off; there is not a word in my mouth but thou knowest it. Whither shall I go from thy presence, the night and the day are all one? Again, he knows all things without succession of time; as well that which is present, as that which is to come: Therefore saith David, Psal. 90.4. a thousand years are with the Lord, but as yesterday, when it is past. Whatsoever is to be done with the Lord a thousand years after, is as present with him, or as a thing already past. The Apostle Saint Peter speaketh, A thousand years is but as one day: So that we see, God understands all things past, present, and to come. Quest. Why is this wisdom Attributed to the Divine Essence? Answ. The answer is, because this wisdom is this Essence itself. Secondly, because he is the Creator, and governor of all things. Thirdly, because he is infinite both in time and place; these things opened will manifest that he hath this infinite wisdom. For the first, this wisdom of God is his Essence itself; as his will, his holiness, his justice, his mercy are himself; so also the wisdom of God is himself. You heard the rule, because he is most simple, and therefore of no composition, nothing but himself; therefore in this case, seeing all is himself, it will follow that his wisdom is himself. Secondly, because he is the Creator, and governor of all things, therefore he must needs know all things; else the holy Ghost reasons not substantially, Psalm. 94. He that planteth the ear, shall he not hear? He intimates thus much, that God knows all things, because he made all things: And in the 11. verse, he saith, he knows the thoughts of men that they are but vain; therefore he must needs know all secret things; as it is with an Artist that hath made a Clock or some other instrument, that hath motions in it, both secret, and open; those that are open he seethe, and all others may see them, but those that are secret none knows but he that made them; so is it with God: Those things which are in man no man knows, yet the Lord knows them, because he is the maker of them. Secondly, God governs and guides all things to their proper ends, so that he must both know the things, and the ends they are made for; he made all things for his own glory. Thirdly, he sustains and bears up allthings by his power; then he must needs know every thing that he hath in his hand. Again, he is the Judge of all men, than he must needs know all, that he may rightly judge; for it is unrighteous judgement, if it be not according to knowledge, but God judgeth righteously; I, the Lord, search the heart to give to every one according to his works; to add to this, that he is not only a Judge, but a most wise Judge; that will assure any thing upon his own knowledge: Mal. 3.5. I will be a swift witness against you, saith God; he will be both the Judge, and witness; therefore he must needs know all things. Finally, he knows all things, not successively, and by discourse of reason, but by one act of understanding, because he is infinite in place, and in time, without beginning, and without ending: this is the same which Saint Augustine speaks of, that he is not prevented by any time, or place, but by one act of knowledge, knows all things: and thus much for this. Use. 1. The first use than teacheth us that we serve the true, and living God, because we serve the all-knowing God; we may here discern the true God from false gods: Thus the Lord himself in the Prophet, reasons; Let them bring forth, and show us what shall happen; let them show the former things what they be, or declare us things to come; show the things that are to come hereafter, that we may know that ye are gods, etc. Isaiah. 40.21.22.23.26. Use. 2. The second use doth admonish men, that they should not conceive too highly of themselves, for any good that they find in themselves, nor yet to please themselves with this conceit, that other men do think well of them, because the Lord is infinite in wisdom; he knows that by men, that they know not by themselves, nor doth any other know. This is the eye of the world, that every thing is manifest unto: he knows that by us, that we know not by our selves, therefore no man ought to please himself in his own goodness; God knows all his thoughts, though never so secret; both past, present, and to come: then no reason, any should presume upon any grace; The Prophet saith, Psal. 19 Who can understand his own faults? no man can but God can: therefore reason after this manner, as Saint Bernard saith: I know and am known, I know but in part, but God knows me and knows me wholly, but what I know, I know but in part: So the Apostle reasons, I know, nothing of myself, yet am I not hereby Justified; admit, that thou keepest thyself so free, and renewest thy repentance so daily, that thou knowest nothing by thyself, yet mark what the Apostle adds farther; notwithstanding, I do not judge myself. I am not hereby justified, but he that judgeth me, is the Lord: This is the condition of all men, he that is infinite knows them; therefore they should not dare to judge themselves, but (with the Prophet David in 19 Psal.) entreat the Lord that he would cleanse them from their secret sins. Use. 3. The third use teacheth us, that men ought to fear God, because he is present in all places, and infinite in knowledge: Men may have things done behind their backs, which they know not of, but it is not so with God; therefore, every man should be wary of himself; even in the secret thoughts of his heart, for there is a God that knows all things: every man must beware of sin in all places, even in the secret places of their own hearts, for God knows them: we have a foolish proverb, that thoughts are free; free indeed from the law of men, because men know them not, but if men did know them, they were in danger of the law, but they are free by reason of man's ignorance, but to God all things are known; There are many men that seem to make conscience of many things, because that God sees, yet they take liberty to themselves in secret thoughts, and they think God knows not them; yes, God knows thy heart better than thyself: that which thou knowest not to be sin, he knows to be sin; they that take away seeing from God, saith Salvian, they overthowe the Essence of God; they are Atheists: he sees all things, and he knows all things; therefore take heed of secret sinful thoughts that men see not: Though thou carry, or colour things, so that neither Master, nor Servant, nor Wife, nor Husband see them, thou hast a God that seethe, and knows all things, and will bring every thing to judgement; no thing so secret but he will make known: therefore labour (in the fear of God) that thou walk secretly, and openly, doing nothing that is displeasing to God, because thou canst do nothing but in the presence, and privity of God. OF THE WILL OF GOD. CHAP. XII. ISIA. 46.10. My counsel shall stand, and I will do all my pleasure. IN order, knowledge is before will; for that we will, we know, and what we know, that we may will; therefore we have first handled the wisdom, and the knowledge of God: and now we are to speak, of the will of God, whereby he willeth those things, that he knows; for which I have made choice of this text, my will, or counsel shall stand, and I will do all my pleasure: In speaking of which, we will keep our order, and first show what his will is; the question is: Quest. What is the will of the divine Essence? Answ. The answer is, it is a communicable Attribute, whereby it doth freely, and immutably will itself, and all other things, whatsoever it doth will: the opening of which in the several parts, will manifest this plainly unto us. First, we say the will of God, and not the wills of God, because there is but one will of God: and this appears in as much, as usually the Scripture speaks of it in the number of one, as in this place, My counsel shall stand: there is but one will; the like we find, Prov. 19.21. My counsel shall stand: Matth. 6.10. our Saviour hath taught us to pray, Thy will be done: Ephe. 1.5. According to the good pleasure of his will: so than there is but one will: Again I say, it is a communicable Attribute, given to this divine Essence; I call it communicable (as I said before) not because it is in any creature as it is in God; but because there is the same in proportion in man, there is some thing like it; whereby it freely, and immutably wills itself, and all other things: First, the divine Essence most freely willeth itself: for howsoever it willeth itself by necessity of nature, yet it willeth freely without any compulsion: so as the Apostle speaks, in other things, the Lord cannot deny himself; so we say, the Lord out of the necessity of his nature, wills himself: but yet voluntarily, out of the goodness of his nature: but when he wills other things, there is no such necessity of nature, but he wills them most freely: but whatsoever he wills, he wills freely, out of his own will, there being no cause of God's will, but the will itself, which is the cause of all causes: as appears, Matth. 11.25.26. I thank thee oh heavenly father, that thou hast hid these things from the wise, etc. even so, for it is thy good pleasure. It is not lawful for me, to do what I will with my own, saith Christ: Rom. 9.18. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy: he hath mercy on whom he will have mercy: there is nothing in man that moves him, it is still his will, he wills freely. The next thing is, that this will is immutable; that is, when he hath willed, it is without change: this was drawn out of the mouth of the false Prophet, Num. 23. The Lord is not as man that he should lie, nor as the son of man that he should repent: the Lord cannot repent: I am the Lord, I change not, Mal. 36. The Lord of hosts hath sworn, saying: surely as I have thought, so shall it come to pass, and as I have purposed so shall it stand; Isai. 14.24. He hath said and will he not do it? Num 23.19. So that whatsoever he doth will, he wills it always, and eternally; my will shall stand for ever; God wills from eternity; whatsoever he wills, as the Apostle, Acts 4.24. Thou hadst determined before to be done. God might have willed otherways before, but when he hath willed, it shall stand. The next thing is, that he wills himself; that as he knows himself, so he wills himself; that is, his own glory; the willing of himself, is the willing of his own glory: Pro. 16. He hath made all things for himself, for his own glory: I will not give my glory to another; our Saviour teacheth us to pray principally, Hallowed be thy name; a thing most to be desired; and whatsoever you do, let it be done to the glory of God, saith the Apostle, thus he wills himself. Secondly, he wills all other things; other things, are of two sorts, good, and evil; now God wills that which is good, the things which himself doth, are good: Gen 1. He looks upon all that he had made, and lo they were exceeding good. Psal. 116.3. The Lord is in heaven, and doth whatsoever he will: So he hath chosen us according to the good pleasure of his will; the like may be said of other things, that others do good things God wills, for he commands them to be done, and approves them, when they are done; he doth delight in them, and rewards them, that do them. Finally, he wills evil things, and they are of two natures: First the evil of sin. Secondly, the evil of punishment: the evil of sin, doth not properly fall under the will of God; he cannot will sin, as sin: Thou art not a God that lovest iniquity: Psal. 5.4. therefore in this case, it is not willed by God; notwithstanding, it may in some respect, be said to be under God's will, because he doth permit it: as appears Acts 14.16. The Lord suffered all nations to walk in their own ways: He suffered them, not because he could not hinder every thing from being, but because he would not; when God doth not hinder sin, he is said to permit it: Psal 81.12. I gave them up to their own hearts lusts, to walk according to their own evil wares. Secondly, the evil of punishment, falls under God's will; here the will of God is the chief cause; he willingly plagues men with evil, for their neglecting of good; for though there be some things in man, which would bring evil upon him, yet the chief cause is in God: Isai. 45.7. I create evil, I make peace, I the Lord do all this: shall there be evil in the City, and I not do it? Even all evil, the evil of punishment, the evil of sin, as it is a punishment of sin cometh from God; and that is manifest, in that the Lord hardens men's hearts, as a punishment of precedent hardness, so also of the lying spirits that were in the mouths of Ahabs false Prophets. It is said the Lord put a false spirit into the mouths of them; not as the Author, but as the punisher of sin: so it is said, God gave them up to vild affections, and all this was as a punishment. 2 Thes 2. God gave them up to strong delusions, to believe lies: Finally, add to this, one thing more, the transgressions of men, as they are actions come from God, for in God we live, move, and have our being; but as they are transgressions of the law and so evil, they are from men. The next question, to amplify the proof of this, is this: Quest. Why speak you of the will of God as of one? Answ. The answer is, because his will is himself, and he is but one, therefore there cannot be many wills; his life is himself, his wisdom himself, his will himself, nothing in him but himself; than it follows that his will must needs be but one; but understand thus much, that howsoever his will is but one, yet it may be said to be many, in respect of us, and that two ways; either in respect of the diversity of the things willed, or in the divers manner of willing; we manifest both: First, in respect of the diversity of things willed; there are some things in the Old Testament, and some things in the New that are divers. Again he wills some things that he will do to man, and somethings he will have done by man, lest his anger break out upon him. Secondly, in the divers manner of willing, he wills diversely; he wills good for itself, and bad for some other good; he wills sometimes absolutely, and sometimes conditionally; yet so that there is no condition with God, but with us, and according to this manner we are to conceive of the will of God. The next question is; Quest. Why say you that he wills freely and Immutably? Answ. The answer is, because there is nothing before nor greater than the will of God, for which he should do any thing. Secondly, because he is omnipotent, and most wise, and cannot be resisted. To explain these: First, he wills most freely, because there was nothing before him, nothing greater than himself; if there were nothing before him, nor greater than he, what should move him to will? for that which moves this will, must be before and greater than this will; that there was nothing before, nor greater than his will, appears by this, because whatsoever is in him, is from his will; therefore it cannot be before, nor greater than his will: thus then there is nothing without God that can move him, neither is there any thing within him; if any thing, it must be his knowledge; but besides that, his knowledge extends further than his will (he knows things he wils not;) his knowledge and his will are both his Essence, one and the same thing in God, and therefore to be moved by his knowledge to will, is to be moved by himself; his own Essence moves itself too will. Secondly, we say he wils immutably, because he is omnipotent, and most wise; for if his will be mutable, the mutability of it must needs come from one of these two; either first, because it is resisted by a greater power which cannot be, because he is omnipotent, as you heard out of the 115. Psalm. 3. he hath done whatsoever he will, he is in heaven. Secondly, or else because some unexpected accident not foreseen falls out, which occasions him to rescind his determination; but neither can this be, because as it hath been showed, God knows all things, both past, present, and to come, with one most simple act of understanding; as the Apostle, known unto God are all his works from the beginning of the world; therefore seeing that no power can hinder the execution of his will, who is omnipotent, nor no accident be sudden to him, who is most wise: It follows necessarily, that he wills immutablely. The next question is; Quest. Why it is said that he wills himself and other things? Answ. The answer is, because the object of his will is good, or goodness, therefore he must needs principally will himself, for he is goodness itself; he wills himself principally, because himself is the chiefest good, and chiefest to be beloved. In other cases, whatsoever he wills, he wills it as in himself; the object of the understanding is truth; falsehood doth not fall into the understanding, but by reason of truth; God understands himself, as being the first truth, and other things in himself. The object of the will is goodness; God is the chiefest good, and therefore he wills himself first, and he wills other things that are good as they are good, and as they have in them impressions of his Image, and as they tend to him that is the principal good, and so he wills every thing. Quest. Why then doth he will evil? Answ. Because it is the execution of justice, and so good, for it is good which is just; for whatsoever is just, is certainly good; if it be evil, yet if it be the execution of justice, it is good; whereupon the sins of men which are brought as punishments of sinners, are good. Thus saith Saint Austin, this is the Justice of God, but not the sinfulness of God; this is the execution of Justice, and so good: and thus I have confirmed and explained the Doctrine of the will of God, etc. By order we are to come to the uses, but there are many doubts, whether the will of God be free, and unchangeable, but out of many, we will speak but of a few. Object. To will freely, and immutably, are opposite, for freedom is that which is mutable. Answ. There is a freedom, where there is immutability, for immutability takes not away the freedom of actions. Adam was created with a free will to good, and evil: Adam, now glorified, hath a free will, only to good: the Devils, and damnned have an immutable will to evil, and yet free, and Gods will is most immutable, and yet most free. God wils himself by the necessity of nature, he cannot do otherwise, but must needs will himself, and yet this he doth most freely, because not by constraint or compulsion: God wills other things, not out of any such necessity, he might not have willed that which he doth will, or he might have willed another thing then what he wills, but when he hath once determined his own will, it remains for ever. Immutably determined from the necessity of his nature; for God cannot deny himself: this determination of his will, was most free: merely, and only from himself. In a word, to will freely, and to will immutably are not opposite, but are in God, who wils all things out of himself freely, because he might have not willed them; and immutably, because having willed them, he will not, nor can he rescind his own decree. Object. The will of God is not immutable because he changeth his will; for he willeth one thing under the law and he abollishes that, and wils another thing under the Gospel. Ans. The answer is easy, there is no change in the will of God; for whatsoever was done in time, was willed from all eternity; he willed that, that which was under the law, should be for a time, and then be changed; and willed that, which is under the Gospel should succeed it, and continue, and this outward manifestation of the will of God, is but the execution of his will, which was from eternity. Object. The Lord is said to repent: Gen. 6.6. It repent the Lord that he made man; 1 Sam. 15.15. It repent the Lord that he had made Saul King, therefore his will is not immutable. Ans. The answer is thus, there is no change in God, but in the works that are done by God: These speeches are figurative; God is not as man that he should repent, but is said to repent when he doth in time make a change in the matters of the world, which he had decreed should be changed before the world was. Object. One thing more he threatens sometimes and never does it, nor never meant it: 2 King. 20. As to Hezechias; Put thy house in order for thou shalt die: So jonah. 3. Yet forty days and Nineveh shall be destroyed; yet neither Hezechiah died, nor Nineveh was destroyed. Ans. The answer is, you must mark the difference betwixt the denouncing, and understanding of these threaten; these are absolutely denounced, but not to be absolutely understood, but with the condition that stands after this manner; namely, if they do not use the means to prevent it; and they are such means as he hath appointed: Hezechiah prayed earnestly, and the other repent, for the Lord had a purpose that Hezechiah should live still; and he threatened death to stir him up to prayer; he purposed, Nineveh should not be destroyed, and threatened destruction, that by repentance it might be prevented: and this is to be understood, for in jere. 18.7.8. If I speak against a Nation, etc. If that Nation repent, I will repent also; where the change is not in him, but in them; it is in other things, not in God. A man walks by a Church, backwards, and forwards, and the Church standing still, is sometimes on his right hand, and sometimes on his left hand; there are changes, not in the Church, which is not moved, but in him that walketh too and fro; so God, sometimes is on the right hand of men, and sometimes on the left hand; that is, when they change: So that this is a full answer to this: and this is a profitable answer that Saint Gregory hath; God doth not know how to alter his counsel, but how to alter his sentence: the reason is, that the Lord doth not always pronounce sentence, according to his counsel, but according to the second causes, or according to the minds of them, to whom he pronounceth it: as Hezechiah was taken with sickness, no way thinks he but death; this was his sentence, but God's counsel was, that he should live: and so when he saith, Yet forty days and Nineveh shall be destroyed: his sentence was, that it should be destroyed; but his counsel was, that it should be saved: the peremptory pronouncing of his sentence, makes way to his counsel; Clem. Alex. Paeda. l. 1. c. 8. because it is that which stirs them up to repentance, so that there is no alteration in this; for if he had a purpose to have destroyed, than he would not have threatened but destroyed: and thus much we have seen of the will of God. CHAP. XIII. DEUT. 32.4. Thou art a God of truth. THE divine Essence is made manifest unto us, by certain Attributes, and these. Attributes are of two sorts; either incommunicable, or communicable: his incommunicable, were his simpleness, his eternity, etc. and of these we have spoken; the latter which are his communicable Attributes, we have spoken of some, and divers remain to be spoken of; and first of his truth, for there is no wisdom without truth, nor any will can be good without truth: but before we come to speak of this, we will finish that we lest the last day, concerning the will of God. The will of the divine Essence, you have heard what it was, a communicable Attribute, whereby he did most freely etc. This description was proved, and grounds given for every part; there also were answered divers objections, which we conceived were of two kinds; some as if God had changed his will, etc. but these were spoken of the last day; but now of one or two more, that may be made: Object. And the next is, that God in declaring his will; Ezek 33.11. As I live saith the Lord, I desire not the death of a sinner: yet there are many thousand sinners that die for all this; therefore his will must be mutable. Answ. The answer to this, is taken from the consideration of what kinds of sinners the Lord speaks; of sinners, some be penitent, that see, and acknowledge themselves sinners, and sorrow for, and turn from their sins, and cry, and fly unto Christ for salvation; God doth not will the death of such sinners, neither shall they die: But he that confesseth and for saketh his sins shall find mercy; but others be obstinate, and hardened in sin, that add drunkenness to thirst, and rebellion to sin, without repentance; God will laugh at these, when their destruction cometh; so then, as long as God is pleased with repentance, and pardoneth the penitent, there is no alteration in God, though the impenitent perish; nay, there would be alteration in him, if they did not perish: or it may be said, and truly, that God is better pleased with the repentance, then with the perdition of a sinner; there is joy in Heaven, over one sinner that reputes. Object. Again it is objected, the Apostle Paul saith, in Tim. 2.4. That God would have all men saved: How should it be then, that any should perish, unless his will be changeable? Answ. Ambrose upon this place of the Apostle, expounds it thus: God will have all men to be saved, but so as they come to him, he will have them saved; if they will salvation to themselves; and if this sense be admitted, there is no shadow of change in God, though many be not saved, because those many that are not saved, do not seek salvation: Saint Austin, understands All; not collectively, for every singular man, but distributively, for some of all sorts of men; in which sense it is used, in other places of Scripture, and so the meaning may be, God will have all men saved; that is, all sorts of men, Jews, Greeks', bond, free, Kings, and Subjects, saved: and therefore prayers must be made for all sorts of men, and in this sense, there is no change in God's will; though some of all sorts perish, because some of all sorts be saved; as in the Ark: God saved from the deluge all living creatures, not in the particular, but in the kind; because he saved some of every sort: again, Saint Austin, in another place, explanes it thus: God wills all should be saved, because all that are saved, are saved by God's will; as a Physician is said to cure all, who cures all that are cured: and for this cause, the Apostle enjoines, that prayers should be made to God for all; because without God none can be saved: and if we so expound it, though many be not saved, yet there is no change in God's will, who wills the salvation of all that are saved: As in Christ all are said to be made alive, 1 Cor. 15.22. because all that are made alive, are made alive by Christ: so in this place, in the same respect, may God be said to will the salvation of all men: add to these our faith, thus; God will have all men saved, he wills the salvation even of the reprobate, as a thing in itself good, and suitable to the disposition of a gracious God: but yet he doth not determine, or appoint it, and therefore though many perish, there is no change in God's will: this place showing what God might approve of being done, not what he determined to do; he wills it by an antecedent will, as in itself considered; but not with a consequent will, and here is no change in God's will; finally we answer, that by all, may be understood the, all, of the elect; not of the reprobate: as it is Rom. 5.18. The free gift came upon all men, to the justification of life: that is, in the verse following, By the righteousness of one, many are made righteous; this, all, is many: so that when he saith, that God would have all to be saved, the meaning is, all that he purposeth to save; I determine nothing which of these interpretations should be followed, but leave that to every learned and judicious reader's choice; secure of this, that which soever is preferred, Gods will doth still remain Immutable, and without shadow of change. Use 1. The use is, that if the will of God be free, and no cause without God, can move him to will, than it follows, that they erre that think, and teach, that God is moved to bestow some good thing on man, because he foresees some good thing in him: I say, this confuteth their error; for if this were so, than Gods will were not free; but it is free, therefore this is erroneous: Earthly Princes cast their benefits upon those that have no desert; how much more doth God who is not, as earthly Princes; but much more great, and more free, in conferring of his benefits; more blessed, and glorious, then that he can be either engaged, or recompensed: and indeed, what could any man do, before he was, to make God his Debtor, what works could he do that was not? Ob. But God might foresee, he would work. Ans. If God did foresee this, the Apostle, Rom. 9.32. would not have cried out, Oh the depth both of the wisdom and counsel, of God: here is no place for Pelagians, and Papists, they cannot see the depth of his counsel, though they be so quick, and acute, that they can see that which the Apostle could not. Saint Ambrose pressing this against the Pelagians; The Apostle (saith he) speaks after this manner, Oh the riches of his mercy! then not of works, than not for foreseen works: and indeed, saith Ambrose, could he not well have said, but of future works, or works to come; but he knew that the will of God was free. Then to shut up this, Saint Augustine in a case of Infants, the one is baptised, the other not; the one is saved, the other not: I demand saith he, why God did save the one and destroy the other? will you say it was because he did foresee the one would be good, and the other evil? this would be injustice in God, to damn him for that he never did; seeing he takes them away, before they knew good, or evil. Use 2. This teaches men, that if they have any sense of God's calling, and that they are elected of God, and made partakers of the grace, and mercy of God, not to be puffed up; because it is the free will of God, that hath chosen them: the more any man hath received of God, the more indebted he is, and should learn to be the more humble: let no man advance himself against another; what hast thou that thou hast not received? and who hath caused thee to differ from another? thou art most proud, and boastest most of thyself; boast only of that which is thy own; it is vanity, to boast of that which is not thine, thou hast nothing thy own but sin; nothing is due to sin, but shame, and death; thou couldst do nothing to help thyself out of this condition; if thou art delivered out of it, be not high minded, it is God that delivered thee, and not thyself, of his free grace, not according to thy merits. Use 3. This teacheth us, that if a man have once assurance of election, and salvation, he may have it for ever; as he was chose freely, so also immutably; God cannot change his will; so that here is the comfort of a man that hath any assurance; God is immutable, therefore I cannot perish: So then, is any tempted from Satan or from his own weakness, when he seethe so much rebellion in himself, and when he hears great Doctors teach that a man may be good to day and nought to morrow? this may comfort him, God is immutable; this is that I stand upon, God is immutable, therefore none can resist him; there is corruption enough in man, but God is not overcome by the wickedness of man, but as he will punish those that stand unreformed, so he will be good to those that walk before him humbly. Object. I, but say they, God's salvation stands upon condition; and being upon condition, therefore is changeable. Ans. To this I answer; that the faith and repentance of them which have it, is mutable in them, and may in itself be lost; but it is God that wrought it, it is God that will not forsake his own work; it is God by whose power we are kept to salvation, and have not our faith, repentance, life, salvation in our own keeping: A man of himself may fall away, but God gives him perseverance: Austin saith, This gift of perseverance may be humbly sought of God, and when a man hath it, he shall not with Cain be cast out; for God is so good, that he will never suffer a man to go so fare as that he should cut himself from him: and what is the reason? for the seed of God abideth in him. In the first conversion, a man is unwilling and retains grace unwillingly, but God gives him grace to make him willing; so that the grace he hath, and the estate he hath, he holds it not by his own will, but so that God keeps it; for otherways the heart of man, would soon go from God; whereupon it follows, that God and his will are immutable. The next question is: Quest. What is the truth of the Divine Essence? Answ. It is a communicable Attribute, whereby he knows all things certainly without any ignorance, or error, speaking and working, indeed, and in truth, without fraud and dissimulation, and performing constantly, whatsoever he hath said. To explain these: First, I say, it is the truth of God, (not truths, though there be many) yet the Scripture speaks, but of one, john 14.6. I am the truth. Secondly, I say, it is a communicable Attribute, because that howsoever truth is in a special manner Attributed to God; yet it is by proportion in man, whereby he knows all things without error; for it is a general speech, he is a true man that knows all things without any ignorance, or error; such is the truth of God, without any ignorance, and error, he cannot deceive, nor be deceived, he knows all things whatsoever; he cannot deceive, john 16.7.13. He tells the truth, the spirit leads into truth, he cannot be deceived. All things are naked, and bare before him, with whom we have to do. Again whatsoever he hath spoken, and wrought is in truth, and indeed without feigning, and dissimulation; so that there is no active falsity in his ways, he deceives none in any of his words, or in any of his deeds. The truth of the word is, when the words are answerable, and agreeable to the truth of the mind: for when a man speaks otherways then he knows, is to lie; the old description of a lie is, for a man to tell a thing contrary to his own mind: Now than whatsoever is in God is true, and so the Apostle speaks; let God be true, and every man a liar; and again, when we came to you, our words were not, yea, and nay, but yea; that is, a certain truth: Psal. 111.7. The works of God are true: Psal. 119.51. The law of the Lord is true, and this might be showed in all the works of creation, regeneration, and sanctification: they are all true works. Again, constantly performing whatsoever he speaks, this is made manifest in his promises, and threaten; whatsoever he hath promised or threattened, shall come to pass. A man is a true man when he hath done that he said he would do: Psal. 89 33.34.35. I never falsify my truth, I have sworn, and look what I have said I will perform; heaven and earth shall pass, but not one jot, or tittle, of my word shall pass: Psal. 119.19. Thy word endures for ever: Isai. 40.6. All flesh is grass, but the word of the Lord endures for ever: God will accomplish, and do all those things that he hath promised, 2 Cor. 1.20. All the premises are, yea, and amen, in Christ. Quest. Why is it said truth, as speaking of one? Ans. Because though there be many truths in words, and works of men, yet all flow from one truth: as all light comes from one sun, so all truth comes from one God, he is the truth: as his goodness is the cause of all good, so his truth is the cause of all truth. Truth, is either moral, or metaphysical; and this either in the mind of God, or in the mind of the creature, or in the things that exist: Truth in the mind of God, is that certain and distinct knowledge, and Idea of the nature of things, according to which they are created in time: Truth in the mind of the creatures, Angels, or men, consists in the apprehension, and knowledge of things, as they are in themselves: Truth in the things that exist, is their existens itself, suitable to their Idea in the mind of God: The truth in the mind of God, is that which the Schools call exemplar is, or the pattern truth, and is but one, and first is in God, and from thence conveyed to the things, and minds in which it is. Truth is in things, and the minds of men formally, as the Schools speak; and so there are many truths, but all derived from the first truth, in the mind of God; and they are first in the things known, and then in the understanding, that knoweth: Truth in the mind of God, measures the truth in things, and minds of men, but is not measured by them: Truth in things, measures the truth in the minds of men, and is measured by the truth in the mind of God: Truth in the mind of man is measured by both those truths; and is not the measure of them. And thus we see truth is but one, because all flows from one; there is no truth in things, which God implants not in them, nor in the minds of men, which the spirit of truth doth not lead into: No man can say, that Jesus is the Lord, but by the holy Ghost: Saint Ambrose saith, whatsoever truth is in any man, is from God; and all lies are from the devil, he is the father of them: when the Saints and holy men have lied, it came from the Devil: when wicked men speak truth (as Cayphas speaking of the death of Christ) it came from God. Quest. Why say you, he knows all things certainly without error? Answ. Because he is of infinite wisdom: his wisdom is infinite as himself: Psal. 147.5. A finite wisdom may err, because it doth not know all things perfectly: but infinite wisdom apprehends all things perfectly: therefore it cannot err. Quest. Why say you he speaks and works truth without feigning and dissimulation? Answ. Because he is the chiefest good, into which no evil can fall: God is the chiefest good; then dissembling cannot befall God: there can be no darkness in him, because he is light itself: then no falsehood falls into God, because he is truth itself. Moreover, feigning and dissembling is the corruption of the understanding, this cannot fall into God. The works of Satan, when they are good works, are dissembling: as when he testifieth of Christ, that he was the Son of God, it was a lying speech; because whatsoever he doth, he doth it to deceive: for if men will believe him in one thing, he hopes they will in another: and so all the works of Satan are lying works: but on the other side, all the works of God are good, and so certain and true without feigning, or dissimulation. Quest. Why doth he constantly perform whatsoever he hath spoken? Answ. Because he is faithful, and just to perform whatsoever he hath promised or threatened. Promises he any thing? he will perform it, because he is true: and this is verified by the holy Ghost, Psal. 90.12. Deut. 7.8. That thou mightest know that the Lord thy God is a faithful God, that will keep covenant and mercy. Mercy makes him promise, but truth makes him perform Promises. Justice makes him threaten, and truth makes him recompense, his enemies to their face. Thus Saint Augustin saith, God hath made himself our Debtor by promises: and Bernard, that man should pay that he promiseth, because he makes himself a debtor: and if the Lord keeps his promises with those that are unworthy, will he not much more keep them with those he hath made worthy in his Son? OF THE TRVETH OF GOD. CHAP. XIV. PSAL. 34.8. Taste and see how gracious the Lord is. YOU have heard the last day, the description of the truth of God: both what it was, and the confirmation of the several parts of it: and now we will lay down some Uses. Use 1. The first: If God be true in word and work, this serves to awaken up secure men, and to rouse them out of their natural security. These usually bless themselves when they hear the judgements of God threatened against them, and see them not presently executed: I say, they bless themselves, because God doth forbear, and is not a word and a blow; therefore, say they, the Lord will neither do good nor evil, howsoever his Prophets, the Ministers speak thus. But let them know, the Lord is true, and while they thus speak, or think of him, they make him a liar: they believe not the truth, and hereupon it is, that they sit in the seat of the scornful, Psal. 1.1. scorn and scoff at those means which holy men use, to escape judgement; I mean, prayer, and fasting, because they make God a liar. But these men shall know, that the patience of God should lead them to repentance; and therefore the Lord speaks, because he would show mercy; he could execute as well as speak; but they do abuse the patience of God, to bring upon themselves greater damnation. God is true, and every man a liar, and their deceitful hearts that have deceived them, God shall awaken: For most certainly, true it is, that God will make good his threaten, he will show himself true in executing his judgements, in his due time. He hath his own time for mercy, and for judgement, and he will punish them who carry it out the most stoutly: for the Lord hath spoken against them, and they shall feel it with a heavy hand. And therefore though he do delay, let them not be secure, judgement will be the more heavy when it comes. The wise man in Eccles. 11.9. speaking to the young man, saith, Go toyong man, take thy pleasure; go on you young men, and also ancient men; but know, for all this, God shall bring you to judgement. God is true, he hath said it, and shall he not do it? Psal. 1.4, 5. they then shall be as stubble before the wind: therefore be awakened out of that blindness and security, or else you shall know it to your cost. Use 2. Here is matter of comfort to every one that rests upon God by faith, and constant obedience: for that which he hath promised, their faith shall never fail; God is true, it is builded upon God, and his word and truth; that is the comfort of every one that believeth, that he shall obtain that which he hopes for. Certainly, God shall make it good, according to his truth: therefore, if any man find weakness of faith; if any man be troubled with doubting, What is the comfort? It is not our faith that makes the promise here, but the promise makes our faith sure: if God be true, and perpetually true, certainly God shall make it good; and whosoever thou be that buildest upon God in that case, he will perform it, 1 Tim. 2.12. I know whom I have believed, saith Saint Paul: some expound this place thus; As a man that hath a great debt to pay, and relies upon other men for the money, and some cast doubts in his mind, what if they should fail you? the Apostle answers, I know whom I have believed: so that having tasted of the sweetness of God in his soul, saith, I know whom I have believed: so ought every man to comfort himself upon God, Rom. 4.13. that howsoever there be doubtings, he may have joy: the holy man Abraham was steadfast in believing, because he knew he was able to perform what he had promised: we need not be weak in faith, because he is true: as Saint Austin speaking of the Promises, saith, they are thy Promises, whom should we fear? It is truth that hath promised, that cannot deceive, neither can be deceived. So that if a man believes, here will be comfort, jer. 29.11. I know the thought I have toward thee; of peace, and not of evil: but how will he do it? and when will he do it? God knows how to do it, though we see no means how it should come to pass; let us leave to God his own work, the effecting his gracious promises, and be employed in the work that concerns ourselves (as chrysostom saith;) when God promises fear not, only do that we ought to do, to draw such promises upon ourselves, for God never fails his. Use. 3. The third use is to exhort to imitation: every one that thinks himself Gods, must be like God, though he cannot be perfectly like him, yet he must have truth in every thing; truth in speech, truth in performance, etc. Pythagoras' being asked what that was that makes a man most like the Gods: when they speak truly saith he; but Pythagoras was a liar, and all the gods of the nations were liars; yet they saw this truth, that, that which made a man specially like to God, was to speak truth; every man ought to labour to speak truth: All lies must be laid a side, for he is the child of the devil that makes sport of a lie: There be officious lies, as to lie for a man's benefit; yet as Saint Augustine answers Saint Hierome, this makes a man, that when he tells the truth he should not be believed; and this also makes them unlike to God: So also there be pernicious lies which are worst of all, as when men lie for the hurt of others; this makes men most unlike God: put away lying saith the Apostle, and every man speak the truth to his neighbour: So every man ought to be constant, and faithful to perform whatsoever he promises, jam. 5.12. Let your yea be yea, and look that what you say that you perform; God's promises are yea and amen, so every man's word must be certainly kept in things lawful, and holy: Gods promises are all made in wisdom, man's in infirmity: this is that for which every man ought to labour, even to perform, what he promises. We must be wary what we promise, and careful that we perform; for it is lying to promise a thing, and never mean to perform it: yea it is an impious thing, for he that is unfaithful in the less, is unfaithful in the greater; if not, yet his faithfulness is not for love of the truth: the refore men must consider what they promise, as Act. 5.4. Saint Peter saith to Ananias, Was it not thine own? but when he promised it, he put himself out of his own power. Quest. But is a man always bound to perform whatsoever he promises? Ans. The answer is, yes, except in these and the like cases. First, if a man can get himself free by him to whom he hath promised: because he that bond him may free him; and if he shall free him, a man needs not perform his promise, and yet stand free still. Secondly, a man may promise a thing he understands not to be unlawful, yet afterwards comes to see that it was unlawful, than he is free, not to keep it, and yet remains true. As if a man should promise to conceal a secret prejudical to the state and common wealth; or an apprentice should promise to waste, or give away his master's goods: In these, and such cases they were bound to be humble for, and repent of the rashness of their promises, and are not tied to the performance of them. These and such like cases excepted, promises are always to be kept. The conclusion is, plain dealing is a jewel, for it will always more honour a man, and comfort him both living, and dying, than all that is got by deceiving, by lying, and dissembling; by officious lies, or pernicious lies: But this is profanely added, that he that useth it will die a beggar; but I say, he that useth it not, shall die much worse than a beast: for a beast hath not any understanding, and therefore he shall never come to judgement; but man hath understanding, and therefore shall come to judgement; even he that was afraid to die a beggar, shall come to judgement: such deceitful men, the holy one excludes out of heaven: Psal. 15. The next attribute is, goodness, and that belongs to the will of God; of that goonesse of God we are to speak now; and therefore to avoid all distinction according to our order, the question is this: Quest. What is the goodness of God; and of the divine Essence? Ans. The answer is: It is a communicable attribute, whereby it is absolute in, and of itself, good, liberal, and bountiful, communicating good to the creature; This being the description, we must open the several parts: and first, the answer saith that God is good, liberal, etc. (and this is true:) But yet to express the extension of that we have in hand; I say further that he is goodness itself. God is an accident, and no accident is in God; God is good, and whatsoever is in God is good: God is good, and such a good as hath no evil annexed to it; as that which is truly heat, is not mixed with any cold: and that which is essentially sweet, is not mixed with any sour; so God is such, as that whatsoever is in him is essential. Thus we find in Scripture, as in Psal. 52.1. Why boastest thou thyself, thou cruel man? seeing the goodness of God, etc. Rom. 2.14. The bountifulness of God, that is the goodness of God: so the Apostle speaks, 2 Thes. 1.11. Secondly, I call it a communicable Attribute, because this goodness is in some proportion in man, though not as it is in God: therefore we call it communicable, not that there is goodness in man, as it is in God; but a goodness whereby we resemble the divine nature, as the Apostle Peter saith. The next thing, that he is good, in, and of himself: the ground of this, is that which Christ speaks, Mat. 19.17. Why callest thou me good? there is none good but God. There are good men, but there are none eternally and essentially good, but God. There is a created goodness, and there is an uncreated goodness; and therefore we say, he is good in and of himself, and is good to the creatures: and this the Learned call a relative goodness. This goodness in the extension (not essentially relative, as it is in the three persons is here meant) but a relative between the creature and God: and this is the same Gen 1.13. And he looked upon all that he had made, and behold it was very good: so in many other things, Psal 118.1. Praise ye the Lord because he is good, and his mercy, etc. he is good showing mercy; that is, his bountifulness continues for ever, Psal. 73.1. However, God is good to Israel. The goodness of God admits this division; some is spiritual, some temporal, some general, and some particular. Common goodness he shows to all, but his special he shows but to some, Psal. 34.11. The Lord is a sun, and shield, and he will give grace, and glory: what to every man? no: but to the pure in heart. So Christ saith, Mat. 7.10. If a son ask his father bread, will he give him a stone? If you, being evil, can give good things to your children, how much more shall your heavenly father give his holy spirit to those that ask it of him? as Luke 11.13. so Mat. 5.45. he maketh the sun to shine upon the just and unjust. So Acts 14.7. he hath not left himself without witness, in that he hath filled our hearts with food and gladness; that as we know the goodness of the tree by the fruit thereof, so we know this goodness of God by the fruits thereof in the creatures: and so we have this description proved. The next Question is: Quest. Why is such a goodness attributed to God, and his divine Essence? Answ. The answer is, because he is desired of all, and above all. Secondly, Because he communicates his goodness freely. To explain these. First, Because God is desired of all, and above all: The object of the will is good; for the will desires nothing, but that which is good either truly, or at least in appearance. Truth is the object of the understanding; whatsoever the understanding employs itself about, is truth: so, whatsoever the will employs itself about, is goodness: nothing is good but God, and nothing can be good, but it is desired. Now than if goodness be that which all desire, and if all desires be bend upon goodness, it must needs follow that all must desire God, the author of all goodness: as Saint Austin saith, thou hast made our hearts for thyself, because thou art goodness: or thus, thou hast made us for thee, and our heart is never at quiet till it come to thee. Reas. 2. Secondly, Because he communicates his goodness to others: this is the only property of goodness, that it will communicate itself. The better and more holy any man is, the more he desires to make himself common; The good man is merciful, and dareth, Psal. 145. and Psal. 9 God is good to all: and his goodness is seen in the works of his creation, and in the works of redemption, and the work of his disposing of all things: thus we shall find he communicates his goodness to all. The next question is: Quest. Why is it said that he is absolute good, in, and of himself? Answ. The answer is, Because his goodness is perfect; It is infinite, therefore cannot be from others. It is eternal: What is eternal, but to have being when all other things are nothing? Who then can make that which is eternal? Hence it must needs be that God is good, in, and of himself. But besides this, his goodness is perfect: whatsoever is communicated to others by participation, is imperfect, but God's goodness is not imperfect, therefore it is not communicated by participation, but is absolute in and of itself. In him goodness is most perfect, in us it is unperfect; as the heat that is in the Sun is perfect, but the reflection is imperfect; the reason is, because the heat is most principally in the Sun: So the goodness that is in others is imperfect, but the goodness of God is perfect. If he should receive his goodness, it must be finite; if finite, then imperfect. A finite and imperfect creature cannot communicate infinite and perfect goodness, of which themselves are not capable. Therefore we see that God is not sustained in his goodness by any, but is good, in, and of himself. The next question is: Quest. Why is it said that he communicates goodness, and is good to all creatures? Answ. The answer is, Because what goodness soever is begun, and continued in any, is from God, and the cause is in him only. It is not the creatures own goodness. Psal. 30.11. The goodness of God hath made my mountain to stand strong: where he showeth that this estate and condition wherein he was, was nothing from himself, all came from God. Therefore when as Esau asked jacob, how he came by that wealth, Gen. 33.11. The Lord hath been good to me, etc. therefore I have all merely of his goodness: and hereupon jacob saith, Gen. 33.10. I am less than the least of all thy mercies: where he calls God's goodness, his mercy, because it comes from the mercy of God, 2 Sam. 7.8. Lord, what am I? said David, or what is my father's house, & c? So every man may say, whatsoever he is, whatsoever he hath; Lord, what am I, that thou hast brought me to this, & c? So, whatsoever any man hath, it comes from the goodness of God. There be many Uses of this point, but we will content ourselves with some. Use 1. The first Use, is briefly this: It teacheth us that, of the Apostle Saint james is true, james 1.13. God tempts no man, God is not tempted; why? his goodness, is such; that which is good of itself, hath no evil mixed with it: honey hath no sour in it, the sun hath no darkness, God nothing but goodness; so that this is true, God tempts no man: the ground why man is tempted, is in himself, not in God; because there is no evil in God: tempting is when there is some setting upon, and receiving an assault, with rejection: how can a man cast darts into the sun? God being good in himself, &c. cannot tempt nor be tempted. Use 2. Secondly, this teacheth us that we should not sinne against this God; the reason is, because he is good, nay, because he is goodness; therefore we ought not, this should be a restraint to us: how doth every man condemn wrongs done to a poor innocent, that hath done no evil? so if we see a man full of goodness brought to misery, every man will cry out of them, that brought him to it: and do we so in respect of men, ought we not so to reason in respect of God? that if God be so good in himself, why should I commit this wickedness, against him? when Satan tempts, the world provokes, etc. What should be the answer, if I should commit such a wickedness, you yourselves, and Satan would accuse me, for sinning against such a good God? and indeed the devil enticeth to sin, for nothing, but to accuse us when we have sinned; therefore get thee behind me Satan; shall I sin against this God? that is not only so good in himself, but is good to all his creatures; look which way thou wilt, thou canst not but see the goodness of God: Oh what ingratitude! what impiety were this, for a man to offend this God, that is so good in himself, and good to all creatures? and why hath God showed thee this goodness? but because he would have thee good to him: S. Bernard hath this saying, for a man to do good for good, is natural, & for a man to do evil for good, is diabolical: now than if there be but so much as common reason, we will return good for good; but to return evil for good, is devilish; and the more good any man hath received, the more good he ought to be; as Salvian saith: God hath given us good; then we ought to be good to him again: remember what good thou hast in thy creation, redemption, and renewing; let it be a provocation, to return good again to God, or else the more shall be thy condemnation: let every man therefore labour after this manner, to answer the goodness of God, that herein may be his comfort; for than we are best to ourselves, when we return good again; and worse to ourselves, when we return evil; therefore we ought thus to approve our goodness to him, and have this ever upon our hearts: how doth the goodness of God call for obedience, that we may glorify God here, and then by him, we may be glorious in the life to come? OF THE GOODNESS OF GOD. CHAP. XV. 1. JOHN 4.8. God is love. ACcording to our order, the next that followed, was the goodness of God; and as you heard what it was, namely a communicable Attribute, etc. whereby God was absolutely good of himself, etc. the parts of which, have been explained, and you heard we have made two uses, according as time suffered us; there now remains divers other uses, that might be made of this, but to teach two more. Use 3. The use now (which is the third) is a confirmation of our faith, against the Heretics, and Heresies concerning God: First, against Sardian, who first raised up, and after him, Martion, as Tertullian reports, wrote that the God who was the creator, was not good, as the story reports; this Martion being some times of the Church, fell into uncleanness, and being deprived of the Communion of the Church, and so cast out, for deflowering of a Virgin, he in envy taught, that God the creator was not good; but we see by this description, which I have given of God's goodness, the falsehood of this heresy; for God is good, and there is no evil comes from him, as it is evil; (though the evil of punishment comes from him,) for from that which is good, as it is good, no evil can come; therefore when evils of judgement comes from God, they are good: Saint chrysostom saith, he had a conference with a Marcionite, and he reasoned thus: God was good, saith he, if he would not take account for sin; but seeing he doth take an account for sin, he is not good: Chrysostom saith, I answer thee Marcionite; that God is good, because he doth take account of sin; for if men now exceed Lions, and Bears, when God doth take account of sin; what would they do, if God should take no account of sin? I dispute with thee Marcionite, (saith the father) thou hast a family, if thy servants despise thee, and thy government, and beat thy children, & thou do nothing to them, tell me whether this were good in thee, or no? every man will conclude no; and should we make God idle, that will suffer men to do what they list; therefore we see the goodness of God is very good, though he take an account of sin. Use 4. The fourth use is, whosoever, hath received any good from God, spiritual, or temporal, outward, or inward, it teaches him, that he should be thankful to God; thanks ought to be returned, but you will say, Quest. How shall we be thankful? Answ. I answer, two ways; in word, and in deed; we must use the goods we receive, and use them well; whosoever is unthankful in word, he is also in deed unthankful: he that useth not his talon, or useth it not well, whatsoever his words be, is unthankful to God; whatsoever his talon be, whether knowledge, wisdom, or riches: if a man shall hoard up riches, let him remember what Saint Basil said, when he reproved such; they answered, they did no man injury, are they not their own goods? I, but saith he, didst thou bring them into the world with thee? no sure, than thou must be thankful; God hath honoured men, when he hath given them more than others, but yet hath made them but Stewards: that Steward dishonoureth his master, that keeps that he hath to himself, and doth not use it, to the benefit of the family: those men provoke the justice of God, to revenge the quarrel of his mercy, that use not his mercies: many men receive good things, but they are unthankful in the use of them; as the Prodigal son made an evil use of his portion, to the abuse of his father. For the conclusion, they are to use every thing three ways: for the glory of God: to the benefit of others: and their own comfort: three things unseparable: for if any man, use any thing to the dishonour of God, and hurt of his brethren, or of himself, he is unthankful: every man ought to return part of that he hath to God, part of it to the benefit of others: as the Apostle speaks, 1. Tim. 6.17. Charge them that are rich, that they trust not in uncertain riches: on the other side, charge them that they do good, that they be good, and that they be better for their riches: S. Cyprian complaineth of some, that they were the poorer to God, the richer he was to them; every man ought therefore, according as he hath received, to return due thankfulness again to God. Now we come to speak of the love of God, and the question is: Quest. What is the love of God? Answ. The answer is; it is a communicable Attribute, whereby, God loves himself, his son, and his spirit, and then his creatures, freely, but not equally: to explain these points; we give love to God as other Attributes, not as qualities, not as accidents, not as any thing coming from God, that was not in him before; because there is nothing in God, that is not in God; Love is given to God, as void of all imperfection, or error; it is a rule that the Learned have, that whatsoever Attribute is given to God, must be free from all imperfection, and error, before we can Attribute it to him; and therefore love as it is an Attribute given to God, must be purged from all imperfection: there are three things in love: First, a good will, that one bears to another. Secondly, a good work. Thirdly, a delighting in that which is loved: these things are in God, none hath a better will than God, none doth more good than God, and there is none that delights more in his beloved, than God himself: again, we say it is a communicable Attribute, not that love is in God, as it is in man, but because there is something in man, that is like this love of God; man being made partaker of the godly nature; that is, they have this in the quality, that God hath in substance; and therefore we call it a communicable Attribute. In the next place, we say, it is that whereby he loves himself, his son, and his spirit; it is for his own glory, that he loves himself, as it appears, in that the Scripture saith, that God is a jealous God, jealous of his worship and service: if he be jealous, there is a kind of love of himself, goes with it; 2. Commandment; so he loves himself, and he loves also his son, therefore he is called his beloved son, Matth. 3.7. So he loves the spirit as proceeding from himself, and being properly the love whereby the divine nature loves itself; so he loves the creatures, as Angels, and men, and other creatures: that he loves, this appears by many testimonies of Scripture; Angels, and men, are called the children of God; Angels, job 1.6. Upon a time the children of God came, etc. So Adam is called the son of God, Luke 3. last. Next he loves his creatures freely; the cause why he loves them, is in himself, not in them; he loves some with a special love, and some with a general, freely; that appears by the Scriptures, john 3.16. God so loved the world. 1. john 1.3. Herein is the love of God made manifest, that he hath given us his son, 1. john 4.19. God loved us first; if first, then freely; and no love in us, procured his love; again he loves them not equally, for he loves men more than other creatures: Tit. 3.9. The love he bears to man is manifest; yet further, he loves some men more than others; Exod. 19.5. You shall be my peculiar people; as if he should say, though all the Nations be mine in general, yet ye shall be my chief treasure; Tit. 2.14. A peculiar treasure; these are as treasures, that men lock up; he loves those that are elected, and those that are called; those that are elected, he loved them when they were enemies; Ephe. 1.4. He loved them before the foundation of the world; But he loves them better whom he hath called, than those he hath not called: Pro. 8.17. I love them that love me, those whom he hath endued with his spirit: Psal. 146.8. The Lord loves the righteous, etc. To conclude this with that of Saint Austin, God loves all that he hath made; he loves especially men, and Angels; and among men, he loves those especially, that are the members of his Son; and most of all, he loves his Son, etc. and so we have made manifest this description. The next question is: Quest. Why is love attributed to God? Answ. The answer to this is, because there is none wills better, none works better, acting upon men to make them good, nor delights in them more when they are good: To explain these; First, that God is love, it is not an accident, for Saint Bernard saith, (let no man understand me:) when I say God is love, that it is an accident, for than I should say there were some things in God, that were not God; Again, there is none wills better: you have heard, there are three things in love, to will good, to do good, and to delight in good; now none doth this better than God: jam. 1.17. Every good and perfect gift comes down from the father of lights, etc. Finally, he delights in those that he hath made good: Saint Bernard, speaking of this, saith; thou lovedst them, when they were not, that thou mightest make them to be, when they were; thou madest them beautiful, that thou mightest delight in them. The next Question is: Quest. Why say you, that God loves himself, and his Son, and his spirit? Answ. The answer is, because they are all infinitely good, they are all one Essence, and one will; as the object of the will is good, so the object of love is good, and God is love; then no marvel, that he loves himself, his Son, and his spirit, because they have the same Essence; every thing loves itself, and then there is no marvel, as wisdom speaks, Pro. 8. That he was his delight; Saint Bernard saith, that the love in the Trinity (which is divine charity,) keeps them together, and unites them in one, and therefore he loves himself. Quest. Why is it added that he loves his creatures freely? Answ. Because he made them good; with a several goodness he loves them: First, he loves them, being enemies; he loves them, not for benefit to himself, but for their good; therefore we say he loves his creatures freely; each of these we will explain: he made all things very good: Gen. 1.31. He looked upon all that he had made, and behold it was very good: but it is said, he loves them freely; he loved some before they were, before they could possibly desire any thing, therefore freely; he loved some when they were his enemies, Rom. 5.8. When we were his enemies God set forth his love insending Christ to die for us; as Saint Bernard saith, God loveth them for their own benefit, not for his good: God hath no need of the creature; he created them not for himself, but that he might make them partakers of his own goodness: and so we see that God loves them freely without any merit or desert in them. Quest. Why is it said, he loves them not equally? Answ. Because they are not all alike to him. Some creatures only, others servants only; some children, and among his children, he loves those that are called, better than those that are not called: I say, they are not all alike to God: man loves the work of his own hands well, but he loves his servants better, and his child best of all: if it be so with man, much more is it so with God; some are his creatures, some his servants, some his sons; so that he loves them not all alike; some are his children, but not begotten again, he loves those with a good will and purpose to call them; those that he hath called, he hath justified, sanctified, and hath bestowed upon them faith, repentance, and grace; and he delights in these, especially that he hath bestowed his grace upon. And thus I have laid open the love of God: & now to come to the Uses. Use 1. This teacheth us first, that which the Apostle Saint john gives us to know: he that loves not his brother knows not God, for God is love: let him boast what he will, that he loves God, if he loves not his brother, he is a liar, he knows not God to be love; he hath not the experimental feeling of it; for if he knows God to be love, he cannot but out of his experimental knowledge love his brother: so the Apostle saith, that man loves not God, that loves not his brother; that is, he hath no experience of the love of God: we may allude to that which is said of Pharaoh, Exod. 1. that he used the people hardly; the reason is given, because he knew not joseph: for there was another Pharaoh risen, that knew not joseph: so we may say, that many men, because they are ignorant of God, and the love of God, use his children hardly; they are scoffers and mockers of those that desire to love God: certainly these men know not the love of God, but they are fed like an Ox to the slaughter: Saint Austin hath a speech to this purpose. Dost thou hear the Apostle say, God is love? and darest thou so go against God, as not love thy brother? for to go against those that are beloved of God, is to go against God; for not to love them in God, and for God, is to deny God: and so much for the first Use. Use 2. The second Use, Doth God love himself? doth he love his Son, and his Spirit? then he commends his love to us; he makes his love wonderful, and admirable to be seen towards us, because he hath given his Son, yea, even the Son of his love for us: Then he must needs love us, when he spared not his own Son, but gave him to death for us. If he had had many sons, it had been somewhat to have given one, hut when he had but one son, even the fonne of his delight; this is wonderful love: if he had sent him but to judge the world, it had been somewhat; but to be a Saviour, and a judge, it is admirable love: If he had sent him in happiness, and glory, etc. but when he empties himself of all honour, and glory, and puts on the form of a servant, and became subject to death, even to the death of the cross, and became a curse for us; oh then! how doth this commend the love of God to us? Object. If any should say to me, Sir, It should not seem to me by this, that God should love us, because that he gave us his son; is it likely that he can love his enemies, that loves not his son? God did not love his son, for if he had, he would not have given him to death for us; and if he loved not his son, he bears no love to us. Answ. To this I answer, He loves his Son, even in this, that he gave him a Saviour for us, that he might give more glory to his Son; because he dying for us, might have a people purchased to himself by his blood. Saint Bernard saith, this was his glory, that he purchased a people, even with his blood. As he was a high Priest, he had no people before, but that he might have people, he died, etc. Thus the Apostle manifests, Tit. 2.4. That he might redeem us a peculiar people to himself. So Luke 24.26. Thus it became Christ to suffer, and to enter into his glory. And now to end this point, What is his glory, if he had not a people to communicate it too? For the conclusion, This shows the great love of God; therefore let us labour to fill our hearts with the apprehension of God's love, we shall then think nothing too dear for him: it was said to Abraham, Now I know that thou lovest me, because thou hast not spared thy only son, etc. So God commends his love to us, in that he hath not spared his only Son. The conclusion therefore is, that we should think nothing too dear to return to God again: if thou hast any children, or any friends, or sin, even thy best beloved sin, that most opposes God, and thy salvation, so shalt thou commend thy love to God, and have joy of heart; and God will love thee, and manifest his love to thee, and bring thee to glory and happiness. Use 3. The next Use then, is this, If God loves men, and loves them freely, it hath in it great matter of comfort against temptation: when a man doth only judge himself, and look into himself, and sees himself altogether unworthy of love, and wholly deserving hatred, he gins to say with himself, he is not beloved of God. To answer this objection, that the poor soul makes upon this ground. The love of God is most free, and from himself, the cause is not in man: If the cause were in man, the more unworthy, the more discomfort: shall any man say that the fire cannot heat him, because he is cold? or the Sun hath no heat in it, because he cannot feel it? this hath no ground; so, notwithstanding man's unworthiness, he may be beloved, nay, the rather beloved of God, when he feels his unworthiness: as the prodigal Son was the fittest for his Father's love, when he found himself unworthy; in like manner, when God's children find, and feel themselves unworthy, still the more unworthy they judge themselves, the more fit they are for mercy; so that this doth not discourage a man, but rather encourage him, in the assurance of God's love. I do not say that every man that is unworthy of love, but every man that hath a feeling of his own unworthiness, is more capable of mercy; the Publican that thought himself unworthy, went away more justified, than the Pharisee that justified himself; God casts his love upon man that feels his unworthiness; and the more unworthy we feel ourselves, the more capable we are of love: so that if we judge ourselves, God will not judge us; if any man judge himself unworthy, God will esteem him worthy. Quest. Why then doth not God love all, seeing he loves them for himself: all are unworthy? Answ. I answer that which the Apostle Paul saith, Rom. 9.22. There are some vessels of honour, and some of dishonour; what if God, to make his power known, & c? If any man ask, Why will God do so? Why will he show mercy to some? etc. The Apostle answers in the 18. verse. He will show mercy on whom he will show mercy: if you ask, Why upon this man, and not upon that? nothing but his Will is the cause: and the Apostle saith again in Rom. 9.20. Who art thou that disputest with God? what art thou that callest God to an account? Aquinas useth this similitude; A Bricklayer, in building a house, hath all his brick out of one mould; and in the building, he lays some in the bottom, and some on the top; if any ask, Why is this laid in the bottom, and this in the top? the Bricklayer answers, There must be a foundation, and therefore I lay them. I, but why this brick below, and that on the top? Because it is my will; and if he ask him, Why is it your will? he shakes him off as a wrangling fellow. So if any ask me, why he shows mercy, etc. because he will show mercy: but why will he? I answer still, because he will. Use 4. The fourth Use, Doth God love man? and doth he love them freely, but not equally? doth he love some better than others? Then it admonishes, all those that are specially beloved, that they would labour to return a special love again: his general love requires a general love again; his special love a special love; every man will challenge this, that God loves him better than others: the Pharisee will challenge this of God; If God doth love him, he must return love again; nay, every man will profess that he loves God with a special love; but put this upon the trial: First, if he have a care to keep the Commandments of God. Secondly, if he show bountifulness. Thirdly, if he be ready to suffer for God. For the first: If he be careful to keep the Commandments of God, 1 joh. 2.3. Hereby we know we love God if we keep his Commandments: in which we manifest our love to God: every man hath a double calling, and according to them he hath a double command: he hath a general calling and a special calling; a general calling, as a Christian; a special, in that place and condition of life, in which God hath set him: for both these he hath Commandments; therefore he must labour for this, to be able to keep the Commands, of his general calling, but withal, of his special calling. For his general calling, john 15.10. He that loves me, keeps my Commandments: He that loves God, sets himself to keep the Commandments of God, and to please God; for this is that which God is delighted withal, he will have obedience before Sacrifices, 1 Sam. 16.22. Again, for his special calling, there are special precepts, john 21.15. Simon Peter, lovest thou me? If ever thou wilt manifest the proof of thy love to Christ, do the duties of thy special calling. Magistrates, if they will manifest their love to God, they must do the duties of their special calling: so Masters, and servants, and so all others: then the conclusion undoubtedly, is this, That many men love not God, because they have no care of their special calling, and less care of their general calling. Certainly, thy heart deceives thee, when it tells thee thou lovest God, when thou hast no care of thy general and special calling. Secondly, True love is bountiful, 1 Cor. 13.4. Love is bountiful, what love soever, even self-love, it is bountiful to the back, to the belly, to the children, etc. So if a man had this love of God, he would be as bountiful to God. Quest. But wherein stands this bountifulness? Ans. In three things; in time, in labour, in cost: for whom men love, to them they are bountiful in time, and labour, and cost; bountiful in time, they think no time too long for them: bountiful in labour, they think no labour too much; bountiful in cost, they think nothing too dear: so if any man have a love to God, he will think no time too much, no labour too great, nor cost too dear to bestow upon his service; but alas brethren! as the people say to God, wherein hast thou loved us? so I may say to you, who say you love God; wherein do you love God? how little time can you afford God? a day in seven? and all that is too much; when it is to be performed; it is a weariness to us, it goes against the hair; wherein is thy love to God, when thou thinkest every hour too much, and tedious in his service? Finally, wherein, is thy bountifulness in cost? but the complaint of the Prophet may be taken up, Will a man spoil his gods? but you have spoiled me; you have rob God of his due, and yet you say, you love God; but alas you deceive your own hearts, while you err! etc. Thirdly true love is seen, in being ready to suffer for God. 1. john 3.16. Herein is love, because he hath laid down his life for us: therefore we ought to lay down our lives for our brethren, for their salvation, rather than that any should fall away, and perish; if for our brethren, much more should a man do it for God: the conclusion is thus much; if a man will not suffer the loss of any outward thing for God; how will he suffer the loss of his life? etc. Cyprian saith, we should not prefer any thing before Christ; because he preferred nothing before us; but hath laid down his life for us: how do we love Christ again, when we cannot endure a scoff, and a mock for him, when he endured death for us? etc. what will such a man do, when he shall come to loss of goods? and if he cannot do this, what will he do when he shall come to the loss of life? 2. Sam. 16.17. When Hushi the Archite that was the inward friend of David, out of policy went back from David, Absolom comes to him with this argument, Is this thy kindness to thy friend? so may we say, is this your love to God? come a little danger, come a little trouble, than you are offended; is this your love to God? whosoever thou art, thou deceivest thy own heart: therefore he that will manifest his love to God, must have a care to give him obedience in his general, and special calling, etc. and so much for the Attribute of love. OF THE GRACE OF GOD. CHAP. XVI. EPHE. 2.8. For by grace etc. THE next question is, concerning the Grace of God; there are three Attributes which are the Attributes of God's goodness; which are love, mercy, and grace; now grace, and mercy, are all one; yet the several handling of these, will afford a great deal of comfort: and therefore to speak, of the grace of God, I have made choice of this text, wherein, I have taken liberty, not to show you the coherence, etc. Now of this graee, the Scripture speaks two ways: Grace as it is in the favourite, or as it is in the favourer; and here we are to understand it, grace in him that shows grace; that we may know what this grace is, we must consider it two ways; it is either general, or special, called saving grace, which is that, we are to speak of, and so the question is this: Quest. What is the grace of God, or of the divine Essence? Ans. It is a communicable Attribute, whereby he specially favours some; in this some, though unworthy of themselves, bringing them to salvation; here in this description, are divers parts, we shall explain them as briefly as we can: The first is this: grace, or the saving grace of God, contains 2. things; the one as the cause, the other as the effects; the first is the free favour of God, to the Elect; the second, the gifts of grace, or means of salvation, which do flow out of this: to show each of these; first, grace signifies the free favour of God: We are saved by grace, Rom. 3. we are justified freely by grace etc. Secondly, grace is taken for those gifts of grace that are bestowed upon men, Act. 11.23. when they had seen the grace of God: that is, when they had seen the gifts; for so the Apostle speaks, Ephes. 4.17. Every one have received grace, according to the measure in Christ; and so the Apostle, 1. Pet. 4.10. Let every man that hath received grace, as faithful disposers, etc. This grace we speak of, is to be understood of the former, and not the later, because it is the grace in God, and not that grace which is from God, in man; again we say, it is a communicable Attribute, the reason is, not because this grace is communicated to any man, (that is to say) that it is in man in the same manner as it is in God, but because there is something in man, in a proportion like this, therefore we call it a communicable Attribute: the next thing is this, we say, it is that whereby he loves some in his son, we do not say all; it is not universal grace, it is universal of all sorts of men, but not of every particular man, and therefore we say he loves some: Rom. 3.24. We are justified freely by grace, but this grace is not without faith, therefore in the 28. verse he saith, We conclude that a man is justified by faith: now this faith is the faith of the elect: Tit. 1. again he loves some in his son, that is manifest by, Ephe. 1.6. We are elected to the glory of his grace in Christ: again, unworthy in themselves: 2. Tim. 1.9. It is said we are called with an holy calling, not according to our works, but according to his purpose and grace: again he loves them freely; or else grace should be no grace: as Saint Austin saith, grace is no grace, if it be not every way free; and therefore it hath the name of grace, because it is given freely unto man: again, he loved some in his son, bringing them to salvation, or eternal life: Rom. 6.23. Eternal life is the gift of God; we are saved freely by grace: faith is the instrument, Tit. 2.11. The grace of God that bringeth salvation unto all men hath appeared: therefore that, that brings a man to salvation, is grace: so we have seen the several parts of this description opened. Quest. Why is saving grace attributed to God? Answ. Because it is no created gift in the soul of man, but the uncreated grace of God, who favoureth and accepteth, according to his own will, and pleasure: To explain this, it is no created thing in man: Tit. 2.11. The grace of God which brings salvation to all men. What grace? The Apostle explanes, in the third Chapter and 4. verse, that when that bountifulness, and that love of God to man, did appear; what? to save man by works? he answers no, not by works of righteousness, which we have done, but by grace we are saved: yet further, it is manifest, when the Apostle Paul speaks after this manner, 2. Tim. 1.9. We are called with a holy calling, not according to works, but according to his purpose and grace, which God hath before the world was; was it before the world? then it could not be in man: that in Rom. 3.24.28 We are justified by grace; if that be too little, he saith we are justified freely by grace; not for the grace that is in us, because that is but the effect of grace in God; if it were for any such thing, it were not free, but it is free, etc. We see then, we are saved by grace, and this must be grace in God, through faith: therefore it is not for the grace of faith, but of grace besides faith, not of ourselves; if for grace in ourselves, than the Apostle would have said so; but he saith, not of ourselves that no man might boast: the Pharisee, boasted of himself, and his goodness, but he was not justified; there is nothing in man to boast of, therefore it is manifest, that it is an uncreated grace, by which we are saved: I shut up this point thus: this grace is subjectively in God, and objectively in man; because the mind of man is enlightened by faith, and finds sweet comfort in God: therefore we call it the uncreated grace in God. Quest. Why say you that he favoureth some unworthy in themselves? Answ. Because that few only are elected, and they freely elected, and this is the grace of election; to prove this: Matt. 20.16. Many are called but few are chosen; A little to press this place, I do not say all, and that calling is but an external calling, not the internal calling; for how many thousands are there that never heard the sound of the Gospel: then if there be many not called outwardly, then are there but few chosen; why? because those that are outwardly called, are but a handful, in comparison of the world, and yet but few of them chosen: yet further, the very word election shows there is a chuseing; for to elect, is to choose some out of many, you have election in your companies, of Masters and Wardens; now all are not Masters: but election is the choice of some out of many to that place, Rom. 9.22. where the Apostle speaks of vessels of honour, and dishonour; there he shows there is not election of all; nay further, some are not prepared for glory, etc. and take also that same place, 1 Peter. 2.8. they stumble at Christ for which thing they were ordained, therefore not elected, and therefore election, is but of few; Again, election is free, Ephes. 1.11. according to grace, for Christ was freely chosen to be the Son of God: (according to his humanity) to be the head of the Church, to be the honoured of men and Angels; Augustine infers upon this, every faithful man that will truly understand election and reprobation, let him look upon Christ and he shall see himself; he was freely chosen to be the Son of God, and therefore freely chosen, not for foreseen works, but by grace: for so the Apostle calls it Rom. 11. if election be by grace, and but to a few, than the saving grace is but to a few. Quest. But why say you he brings them to salvation? Answ. Because that grace is the beginning both of salvation, and all means tending to salvation: but this question shall be handled more at large hereafter. Use 1. The first use: If this be the saveing grace of God, etc. than whosoever hath been once truly assured that he is Gods, that he is in the estate of election, its possible he may be always assured of it; if a man be but once in all his life persuaded that he is in the estate of grace, he may attain to the same assurance of his salvation after, because this grace is in God: There is a greater certainty of faith, then of sense, because faith by the grace of God assures a man of his salvation, and this grace is in God firm, immutable, and unchangeable; besides a man may be certain by faith, though not by sense; one place for many, Rom. 4.16. It is by faith, that it might be of grace; to the end that the promise might be sure to all the seed; mark how the Apostle teaches us to reason; undoubtedly, the promise is sure: why? because it is by grace, and grace is sure; and if the promise be sure, my faith is sure; so that here is the comfort, here is the certainty of our faith, in a flat opposition to works; then if our doubting hearts tell us that we are not the Lords, we are to presume upon the grace of God: And if this be presumption as Augustin saith; I will presume: And therefore here is our comfort, and stay, against all troubles whatsoever they be: Again, it is said that this grace, it is his Son: what of this? not that he will make his promise more firm in itself, but to make our faith more firm in apprehending it: why? because the ground of this assurance is, that God cannot, nor will not, cease to favour his Son; so neither will he cease to favour, those that he loves in his Son: but as the favour of God, did never leave Christ, till he had brought him to glory, so undoubtedly, he will never leave those that he loves in Christ; for if he dealt thus with his natural body, he will deal thus with his mystical body; certainly he will bring the mystical body, where he hath brought the natural body; for Christ hath prayed, Father, I will that they should be where I am; certainly if he hath brought Christ to that glory, he will bring his mystical body to it: why? because he hath taken possession of it, in our nature; and therefore, out of that love that God bears to them that are in Christ, he will do it: and as Tertullian saith, that our nature, hath taken possession of heaven already; therefore he that denies thee, that art a member of Christ that thou shalt be in heaven, he denies Christ to be in heaven; But every man that would be prataker of the glory, must labour to make his election sure, because there are but some that shall be partakers of this comfort: let every man labour to see whether he be elected, and called; that so he may know whether he be in the state of salvation. And these be the degrees, as the Apostle lays them down in Rom. 8. Calling, sanctification, and so proceeding in that order, that the Apostle lays down there: every man must labour to have the feeling of his calling, his sanctification, his justification, etc. that the guilt of sin is taken away, etc. Thus every man should labour to make his calling and election sure, so he may be certain of his salvation, even then when God takes away his feeling of it: whosoever he is that doth labour to have these tokens, he hath this comfort in this life, that he is the Lords; and in the life to come he shall have glory and happiness for ever. CHAP. XV. EPHES. 28. By Grace, ye are saved through faith. THe last part of the description of Grace is, bringing men to salvation. To explain this, we propound two Questions; the answering and opening of which, will explain the point: The first question is this: Quest. Why is it further added in the description of grace, bringing men to salvation? Answ. Because Grace is the chiefest motive, and the first beginning of salvation, and all the means that tend thereunto. Quest. 2. What are the means that bring men to salvation? Answ. They are either external, as the preaching of the Gospel, and sending Christ to suffer; or internal, as vocation, justification, sanctification, etc. So that grace, which is the chiefest motive, and first beginning of salvation, and the means tending to it, do show, that our salvation is of faith; because the beginning of salvation is without ourselves; in God, showing mercy, wherein we are mere patients, howsoever we come to assent. And that this is the first and chiefest principle, and first beginning of salvation, we confirm: Why? because it is the foundation of election, 2 Tim. 2.19. The foundation of God is sure; the Lord knows who are his: there is election, and the foundation, is the grace of God. Election is of grace, you heard it proved before; and the Apostle Paul saith, Rom. 11. that it is the free grace of God. Again, the grace of God, is the first and chiefest principal cause, of the means by which we are brought to salvation: the means you heard were of two sorts, external, and internal; external, were the preaching of the Word, and the sending Christ to suffer: the former of these, is merely of grace, Rom. 1.5. We have received grace, and Apostleship etc. that is, as if he should say, that all the means of salvation, are of grace: and so the Apostle saith, I am the least of all the Saints, yet have found grace. Secondly, sending his Son to suffer, is merely of grace, 1 john 3.15, 16. God so loved the world, etc. and the Apostle affirms manifestly, Ephes. 1.17. So that the external means are merely of grace. The internal means also are of grace: and the first of these is vocation, and this is of grace, 2 Tim. 1.9. We are called with a holy calling, according to his purpose, and grace: So that we see, that this is of grace: and indeed, whom did ever the Lord call, that was not at the same time worthy of condemnation? This we see the Apostle Paul makes clear, that before his calling he walked so, that no man could say, black was his eye; yet for all his civil, honest life, he confesseth of himself, that he was worthy of condemnation; and Saint Austin hath a Meditation upon this, he cast him down a persecuting Saul, and raised him up a Paul. I add to this, that this calling of God is to little purpose, unless that man assent: but to have power to assent, is not of man, but of God, Ephes. 2.13. God works in a moment upon our will, which is unwilling at the first; and therefore of grace. The second means to bring us to salvation, is Justification; and that is merely of grace: so you have heard, that justification is of grace, Rom. 3.2, 4. We are justified freely by grace, not of ourselves, not of works, but of grace: Why? because there were no works before justification: for then men begin to do good works, when they are justified. If justification be by works, than they must go before justification; but they follow after it, as Saint Augustin saith, works come after we are justified; for (saith he) an evil tree cannot bring forth good fruit; etc. The third means is sanctification; and that is of the free grace of God: and this is manifest, Tit. 3.4. We are saved by grace, not of our works, but through the renewing of the holy Ghost: we are saved by sanctification; How comes that? by the work of the spirit, Ephes. 5.25. God loves his Church, and out of that love comes their sanctification, that he might sanctify; he washes it, so that it appears: this also is of grace. Graces in man, are but the gifts of grace, and the fruits of the spirit: this appears, Ephe. 2.9, 10. We are God's work manship, created unto good works. So also Eze. 36.37. he promises, that he will send his spirit upon, etc. The fourth means is perseverance: and this is a special means to keep us to enter into salvation; and this also is of grace, jer. 32.40. I will put my fear in their hearts, and they shall never departed from me. So there we see, that all the means tending to salvation, are of grace: the whole mass of our corruptions deserves to be condemned; and whosoever is called out of it, is called freely of grace: so that salvation, and all the means tending thereunto, are of grace. And thus we have explained, and proved the Question; and so now you have the whole explication of this description of grace. Use 1. The Uses are, first, against those of the Church of Rome, that teach a double grace: there is grace (say they) that God freely gives. Secondly, grace that makes us gracious to God. Bellarmine saith, This is not the grace of God, which is in himself, but a created grace in man; as faith, love, and hope: this is false: for we have showed, the grace of God, which brings us to salvation, is that which is seated in God, and not in man: this is apparent in I know not how many places. The Apostle when he speaks of grace, makes opposition between it and works: Why so? that he might exclude all works, both external, and internal, and whatsoever may be termed by the name of works. So that we see that the Papists do err; for in all the Epistles of Saint Paul, if he had meant inherent graces, he would have named them: but he saith, we are saved by grace, as speaking of one, but never doth he speak, in all the Scripture, that we are saved by graces, but by grace. I conclude, It is a senseless thing to say, that a created grace in us, should deserve supernatural glory; and to say, a defiled grace (for so it is as it comes from us) should deserve undefiled glory: therefore we see the foulness of these things. Use 2. The second Use, is against the Pelagians: They tell us, first, that God created all to glory, when they had fallen from God by sin, he elected them all to glory again; and he sent his Son to redeem them all; and hath given to all sufficient, nay, efficient graee, whereby all may be saved: and there be some of us which too much bend this way, which some of you love well: this by the way. All these are false, and full of blasphemy. First, That God created all to glory at first, is false: for they make election follow after creation: God did not create all to glory: Why? the Scripture is manifest, Rom. 9.22. there are vessels of honour, prepared for glory, and vessels of dishonour, prepared for destruction. First, the Apostle speaks there of things uncreated: it was not upon a second thought, that God ordained some to honour, and others to dishonour. Again, this position of theirs; is against the power of God, against the wisdom, and immutability of God. What? did God create all to be saved? why then are they not saved? Is God frustrate of his end? it must be, either because he cannot, or because he will not; and to say either of these, is not fare from blasphemy. The Lord never willed any thing absolutely, but he did accomplish it: if he did in the creation of man appoint all to glory, why are they not all saved? There is a damnable Book which hath been written of late, showing that all shall be saved. For the conclusion of this: If God created all to glory, Why is this man glorified, and not that? Is it from the will of man? or from the will of God? who puts the difference? It must be man: but of this, when we come to it: but now we see the Apostle Paul saith, he hath prepared some to honour, and others to dishonour: and therefore it is needless for me to stand longer upon this. The next thing that they hold, is, that there is a universal election: Concerning this, it is false: Why? you heard the reason before: but we will add a little more now. Certainly, there can be no universal election; for where all are chosen, there can be no election: election is the choosing of some out of many; if so, than all cannot be chosen. Again, if God did choose all, Why then are not all saved? If there be an election of all, than the election of God doth determine nothing: who then? men, and so men are made the cause of their own glory: and there be some (which mean well) say, that God hath elected all to salvation, if they will believe, where the election of God is made conditional; depending upon the will of man. In this case who is it that determines election? none but man, and therefore they say, God's election stands thus: I believe, therefore I am elected; thus they teach, if any man will believe, God hath elected him, he is elected; this is to make man determine, his own election: Besides, if God's election be conditional; than it shows, that God before the foundation of the world, could determine no thing: hath God elected all? why, are not all saved? hath men frustrated God of his election? is the devil strong enough, to pluck any man out of God's hands? therefore etc. Again, is election universal; then we conclude, there is a universal reprobation: but to say so, they account it odious; but there cannot be universal election, unless there also be universal reprobation: there are many things that might be said concerning this point, but it is so absurd, that I will not stand any longer upon it. They further say, that Christ hath redeemed all by his satisfaction: I answer to this, that it is as impious as before: we would offend no man, but those that are of that mind, do too much help forward the Arminian heresy: indeed the Scripture saith, that Christ hath redeemed all; but the Scripture tells us again, that it is all sorts, not every particular man; but let us hear them reason: Redemption, say they, appertains to the Church: now the Church is Catholic; we answer, are all men, (that is every singular man) that are in the Church, saved? no, yet salvation belongs to the Church, and in it some Kings, and Princes, and of all manner and sorts of men, are saved, as the Apostle saith, some, not many mighty etc. Again, Christ's death (saith some) is sufficient for all, but all do not receive it: These being Divines, I am very loath to oppose them: sufficient for all, because they say, Christ's death was infinite: saving their judgements, I cannot see it, this is that I say: to say that Christ's death is sufficient, either in the intent of God, for all men, or that he sent his son to die for all men, and that Christ in their person did die, and gave himself for them: I hold to be false, therefore I would have them speak more sparingly of this; that it was never the intent of God, I make it manifest, it cannot stand with the wisdom of God, to send his son to die for those whom he had determined should perish; he had made a decree of reprobation, and so to destruction: Rom. 9.22. when God had ordained some to destruction, would he send his son to die for them? 1. Pet. 2.8. It is said that Christ was set, A stone to stumble at, and a rock of offence etc. and the Apostle saith, they were ordained of old, to this condemnation; and is it likely that God would send his son to die for them? this cannot stand with common reason: Again, to say that Christ had an intent to save all, by giving himself to death, is absurd, in as much as he knew who were to perish: would Christ give himself to death, for those that were to perish? this stands not with the wisdom of Christ. Christ knew the children of perdition; Christ knew that judas was the son of perdition: if these than were children of perdition, Christ never died for them, and therefore he died not for all: john 6. I have chosen you 12. and one of you is a devil: Saint Austin well expounds that place; he chose eleven by mercy, and the twelve by judgement; he chose the eleven, that he might be the instrument to pour out the blood of Christ: so that it is apparent, by all this, that Christ died not for all. Finally, that I may not stand upon this, if Christ died for all, why have they not all the benefit of his death? why? you will say, because they will not believe: then if they would believe they might? but whence comes this will? not from man, for none could believe, unless they were ordained to it; but what is this but to make man the cause of his own salvation? I pray you, why was Peter sanctified, and judas wicked? you will say, because Peter believed, and judas did not: but I ask again, who put the difference? not man, I am sure, but God: did Christ redeem all? then how are not all partakers of his redemption? etc. can any man pull them out of his hand? he saith, no man was able to pull them out of his hand: he saith, he had lost none: if the Father had elected them, and the Son redeemed them, how should they perish? finally, did God redeem all? why then is any man punished eternally? is God unjust? God forbidden: you do speak after the manner of men: if Christ had redeemed all, God could not in justice have punished any: but God doth justly lay torments upon some, casting them into hell; therefore Christ never paid the price for all: Those whom Christ redeemed, he sanctified; the Scriptures is apparent, 1. Cor. 1.13. He hath redeemed them, that he might sanctify them: whereupon I argue, that Christ hath redeemed no more, than he hath sanctified; now how many millions have been in the world, that were never sanctified? but those that Christ died for, those he sanctified; certainly, let Divines say what they will, that the death of Christ was sufficient in the value, etc. we are sure that it is not sufficient, in the intent, and purpose of God. As for example, a great Prince dies, and gives a great legacy to redeem Captives, not all but some, thus and thus qualified: now if a man should come to the Prison, and tell them this news; this would be a great comfort for the Captives indeed, but yet only to some, (so and so qualified) not to all: certainly the Scripture tells us, that Christ gave himself for his sheep, and for his friends; unless thou be some one of these, Christ never gave himself for thee: Augustine saith, this is the property of redemption; in those that are in the Church, the strong man is cast out of them, and they are made the children of grace: and therefore it is an idle thing, that some go up and down and say, that Christ died for all; if they will but believe that Christ died for them: Brethren these things that I have delivered; I have thought of, therefore beware of such men, they make way for them that say every man may be saved, and such are the Pelagians etc. Use 3. To ourselves, the comfort was, you heard, grounded upon that of the Apostle, that it must be of grace etc. So that here is certainty of salvation; if God should leave a man in dissertion all his life time, yet the promise is sure, there is his comfort grounded upon the grace of God. Use 4. This should be a provocation of thankfulness to every man, that hath at any time had an assurance of salvation, to himself; by his calling, by his justification, and sanctification: why? because God hath put a difference between him, and others: if the glory of this appertain to God, than it must not be placed upon our wills, but on his free grace: this is that the Apostle Paul saith, Ephe. 1.6. To the glory of his grace hath he chosen us. Beloved, if it be to the glory, and praise of his grace it must be free, or else grace is no grace; as you heard, that men might not boast, but might glorify God: therefore do not insult over other men, but pity men, that have not the same measure of saving grace, and give God the glory, and all too little for him: Saint Chrysostom saith, blessed be God, that when we could not be saved by works, provided, we should be saved by grace: blessed be God, that hath made a separation between us, and others; we ought to be thankful. Saint Austin hath this question, why are some saved? why are not all saved? because God is a just Judge to the one, and a merciful Father to the other: all this is to the praise of the glory of his grace: be not therefore unthankful; but let him be thankful that hath, for he hath cause to acknowledge this, that he hath left others in their condemnation, and hath made choice of him; therefore whosoever hath the feeling of these things tending to salvation, etc. let him bless God, that hath begun them, he will perfect them etc. OF THE MERCY OF GOD. CHAP. XVII. PSAL. 145.8.9. The Lord is gracious and full of compassion; slow to anger; and of great mercy: the Lord is good to all, etc. THE last Attribute of the divine Essence, that we spoke of, was the Grace of God: the next Attribute is Mercy, of which we must say as we said of Grace, that it is all one with the love of God, but yet the divers handling of it apart, from the other, administers unto us good instruction: now to speak of this, and follow the same order we have done, the words commend unto us, the mercy of God; and therefore according to our order, the first question is: Quest. What is the mercy of God, or of the divine Essence? Answ. It is a communicable Attribute, whereby he freely, and willingly helpeth, succoureth, and assisteth his creatures in all their misery; though some, especially more than others: To open every part of God's mercy, it is attributed to God; not as it is in man, but as other affections, according, and after the manner of men, are given to God, so also is this; that which is imperfect, and joined with error in man, is not so, when we attribute it to God: the mercy that we attribute to God, is the same in substance, though freed from the corruption that is in man: The Stoics do define mercy after this manner; they say it is a grief of heart, arising from other men's evils, which we think, or apprehend, they unjustly suffer; but in this manner it cannot be Attributed to God; yet freed from the imperfection, and passion, and then it may; for he being the chiefest good, and goodness itself, can have nothing in him, but that which is good, and most perfect: in man, mercy is with imperfection, and error; and so we may not Attribute it to God: but first we must free it from imperfection; for the proof of this, that God is merciful; we need not stand long, Exo. 20.2. He will show mercy to thousands. Psal. 103.8. The Lord is merciful and gracious. Lamen. 3.2. It is the Lords mercy that we are not consumed. In the next place, mercy of the divine Essence is a communicable attribute, because men have a kind of mercy in proportion, answerable to it. The next follows: I say, it is that by which he doth freely secure his creatures, freely. It is manifest, I will have mercy, etc. Rom. 9.18. he doth it willingly and freely. Psal. 100.5. The Lord is gored, and his mercy endures for ever, etc. Again, his mercy, as it is in the latin word, is Misericordia; which is compounded of two words, miseria and cordis, and then Saint Augustine will have it thus; the misery of a man conceived by others, moveth mercy in the heart of others. Again, he is merciful to some more than others; there is a double mercy, a general, and a special: A general mercy, is that by which God is willing, and doth help all his creatures; besides experience, the Word manifests the same, Psal. 104.27. All things wait upon thee: and 147. Psalm. Thou feedest them, and thou givest them food; yea, the Ravens that cry, etc. Luke 6.15. Be you merciful, as your heavenly Father; how is that? it hangs upon the 35. verse, for he is kind unto the unkind, and to the evil. The special mercy is that which is showed more specially to some; it is not only a temporal mercy, but also a spiritual: for he shows mercy more specially to some, to those that are his own, not only in temporal, but also in spiritual things: as it is manifest, Exod. 20.6. show mercy to thousands: as a father pittyeth his son, so doth the Lord them that fear him, Psal 103.13. Heb. 12.7. God offers himself, as a father. So 1 Tim. 1.13. I was a blasphemer, etc. but I found mercy. Rom. 9.18. I will have mercy, etc. And so I have briefly explained the meaning of this description. Quest. Why is mercy thus attributed to God? Answ. Because mercy in him is natural and eternal. First, it is natural, 2 Cor. 1.3. he is called the father of mercy; and Saint Bernard saith, Why the father of mercy? because it is himself: it is his nature to show mercy, and this mercy is eternal; for as God is eternal, and hath no beginning, and no ending, so is his mercy, Psal. 107. Praise the Lord, for he is good, and his mercy endures, etc. It was not first in man, and then in God; but first in God, and then in man; and so communicated to man, as other graces: he is the father of mercy; therefore it is first in himself, and men are persuaded to imitate him, as you heard in Luke 6. be ye merciful, as your heavenly father is merciful: here is the difference, mercy in God, is the will of God; mercy in man, is in the will of man, but joined with passion, and grief; in which particular it differs from the mercy of God. Quest. Why is it added, that he willingly, and freely assisteth all his creatures in their miseries? Answ. The answer is this, because his mercy proceeds from his goodness; his goodness causeth love, and love causeth mercy. To open this: Mercy is not goodness in him that obtaineth mercy, but in him that showeth mercy: man hath need of mercy, but he deserves none, Psal. 107. Praise the Lord, for he is good, and his mercy, etc. God is rich in mercy, Ephes. 2.4, 5. Why? because he hath freely loved us: wheresoever there is love in any, either men or beast, there is always pity; for such as their love is, such is their pity: then undoubtedly, as there is love in God to all his creatures, so his mercy is to all his creatures: but his special love to man, Tit. 3.4, 5. When the bountifulness, and goodness of God's love to man appeared, etc. So that goodness breeds love; love, mercy: and this goes back again; for mercy argues love, and love goodness. The love that is in God is double; one is natural, the other is voluntary. The natural love is between the Trinity, the Father loving the Son, the Son the Father, and the Spirit loving them both: so that these cannot but love after this sort: God cannot but love himself; and there is a voluntary love, which God may change if he will; but for that he hath bound himself by promise, he will not change it: and this is that with which he loves his creatures. Quest. Why conclude you, that he doth specially show mercy to some, rather than to other? Answ. Because mercy is from his free love: he loves some more than others, therefore he shows mercy to some more than others: it is very natural to God to show mercy; and where we love most, there we labour to show most mercy: therefore we are delighted to help our children, and friends in their misery. God loves all his creatures, yea, he loves the wicked, but yet specially his own: he is merciful to the wicked, but he is much more merciful to his own. To express this: He is merciful to the wicked, but in one thing; but he is merciful to the godly in many things; he shows mercy to the wicked in their punishments, but he shows mercy to the godly, both in their punishments, and sins: we do confess indeed he doth show mercy to the wicked in their sins, in being patiented towards them, Rom. 9.32. He is merciful to them in suffering them to enjoy many outward blessings, that they are unworthy of; nay, he is merciful to them, when he layeth any evil upon them; he never lays so much as they deserve (as good Divines think) no not in hell: so that he is merciful to them. To his own he shows mercy, both in their punishments and sins: in their punishments, Hab. 3.2. the Lord in wrath remembreth mercy, Lam. 3.21. Though he afflict for a while, yet he will not forsake for ever: so that same Heb. 12.7. If we endure chastising, he offers himself as a father: he deals mercifully with his own, as a father to his children, Psal. 103.13. There is a special mercy that the Lord shows to his own, in respect of their sins: in respect of the guilt of sin, the infirmity of sin, and the punishment of sin. First, in respect of the guilt of sin, he is merciful in pardoning of it. In respect of the corruption of sin, in the purging of it. in respect of the punishment of sin, in proportioning of it. That God is merciful in all these, is proved, Psal. 103. He pardons iniquity, heals infirmity, deals not with us after our sins: as fare as the heaven is above the earth, so great is his mercy toward them that fear him: wherein stands the greatness of his mercy? in taking away the guilt, power, and punishment of sin, Isai 43.25. I am he that forgiveth sins. So Micah 7.8. Who hath a God like to our God? who forgiveth sin, and passeth by the iniquity of the remnant. This is such a God, as there is none like him. And thus we see there is a special mercy to the godly, which the Lord shows to them, both in their punishments, and sins. Use 1. The first Use teacheth us, with what confidence, with what assurance men may comfort themselves in their miseries, seeking unto God. They go to him that is the father of mercies, the fountain of mercies: if any man have any mercy, it springs from this fountain; so that then we may with great assurance fly to God for mercy: may the poor fly to the rich? may any man fly when he is in misery to another for secure? may a child fly to his father? then undoubtedly we may fly to God: if there be such refreshing water to be had from men, what is there then in the fountain of mercy? if a child come to his father complaining of his miseries, and make known his wants, he presently pities him, and by a natural instinct shows mercy to his child: shall not the Lord do it much more? and therefore we need not go doubtingly, as the heathen King did, that knew not whether God would be merciful or no, jonah 3.9. (who can tell, saith he, whether God will repent) but being better informed, and better knowing God, may go with assurance, because we know that God is merciful. No man that is a cold will go doubtingly to the fire, saying, it may be the fire will warm me, but he knows it will: so no man doubts whether the sun will heat, because it is the nature of fire to warm, and the sun to heat; so men need not to go to God doubtingly, because it is the nature of God to show mercy. Indeed there may be some things, that may put obstackles, between us, and the fire, and so may keep away the heat; and so some sins, may stand between us, and God's mercy; but if these be not, we may go to God with assurance: who is he that hath felt the mercy of God? and hath had the experience of God's mercy? that will not still depend upon it? he that finds the benefit of the fire, he needs not go doubtingly to the fire; he that hath the experience of God's mercy, every day he may go with assurance to be heard: the servants of Aram, 1. King. 20.31. We heard that the Kings of Israel were merciful Kings: but we need not say so; but every one that hath conscience to walk with God, may say, we know that God is merciful: for the conclusion, every one ought to labour, that he may be fitted for mercy; let him lay no obstacles in the way; that same is true, that Saint Chrysostom saith, upon 33. Ezek. 11. If we die, we may blame ourselves; we cannot say but God hath showed us the way, and means, to avoid destruction. Use 2. The second use: doth God show special mercy to some, and those his elect? then by this a man may know, whether he appertains to God, or no; because if he have the special mercy of God, it is that which he bestows upon none but his elect. Quest. But some will ask, wherein consists the special mercy of God, to his? Answ. To this I answer; many ways God shows special mercy: First, in this, that when a man deserves to be condemned, the Lord sends temporal afflictions that he might prevent his condemnation: and this is a special mercy, that God will by a temporal evil, deliver men from an eternal: 1 Cor. 11.32. When we are chastised, we are chastised in this world, that we might not be condemned in the world to come: as Saint Ambrose speaks; if God lay his hand upon his, it is not the execution of his revenge, but the working of forgiveness of sins, therefore it is a special mercy; we will leave the examination of this, to every man's conscience. Secondly, it is a special mercy of God, in that he lays no more upon them then they are able to bear: This is manifest 1 Cor. 13. God is faithful, that will lay no more upon you, than you are able to bear: Psal. 103.14. He considers whereof we are made; a special mercy that God shows unto his, to remember their infirmities; so that of the Apostle Paul, 2 Cor. 1.5. As the suffering of Christ abounded, so our comfort abounded through Christ; where he would not lay greater afflictions, upon them, than they were able to bear, but yet such afflictions, as they should be able to endure, and that either by lesning their afflictions, or else by strengthening them in them, and so this also is a special mercy of God. Thirdly, it is a special mercy of God, that he makes afflictions a means to purge and to break off sin: Thus the Lord dealt with his Church, Hose. 2.6. I hedge up the way with thorns, that when they were resolved to go on in sin, yet he would keep them from it; so the Apostle obtained this mercy, in 2 Cor. 12. he received the messenger of Satan to buffet him, a prick in the flesh, a special mercy of God, that he gave him a sharp affliction, to keep him from being lift up: Prov. 13.13. The blewnes of the wound serves to purge folly; afflictions are like fire to the golden Ore, or the Iron, which purgeth the dros from the gold, and the rust from the Iron; afflictions are like the wind, which separate the chaff from the Corn; or like the pruning knife that cuts off the unprofitable branches, by afflictions, as St. Bernard saith, their corruptions are lessened; so that by this we may see the special mercy of God. Fourthly, God exerciseth his special mercy, when he seems to be most angry, as Parents do when they forbidden their children, sometimes their Table, sometime laying Rods upon them, and yet they are in that good unto them; so it is with God, not only when we know him kind unto us, but then also when he seems angry with us: Afflictions are made profitable when God gives grace to profit by them; this is a special mercy, because a man cannot do it by nature; as Physic will not profit a man, except he have nature to work upon it, no more will afflictions without the grace of God: afflictions are ordained of God to profit his, but afflictions of themselves profit not, but when they bring humility, as in the Prodigal Son; this is a special favour, when they breed holiness in men, this is a special mercy; holiness is of two sorts; there is either external holiness, or internal; this is inward sanctification; externallis without, wheresoever afflictions works: The Apostle, Heb. 12. shows that God offers himself as a father; what to do? to make us partakers of his holiness; not that afflictions can do this, but God by an especial mercy doth make them do it; as Christ himself though he were the Son, yet learned he obedience; so every one that learns obedience by afflictions, hath obtained a special mercy from God: this is a special mercy of God to prevent sin, to purge sin, and to cover sin; doth any man find God merciful in pardoning of sin, in covering sin, and purging sin? he may by that be assured of the especial mercy of God. Use 3. The third use: is any man miserable, are his miseries great, are they spiritual, are they temporal? undoubtedly, if he be humbled in the sense of them, and see himself unworthy of any mercy, he may still be assured of mercy; though there be spiritual evils, yet if a man see himself wretched, and miserable, the more heavy he finds his iniquity to be, the more hope of mercy there is for him: the Lords mercy is over all his works, therefore is he much more merciful to such: If a man hath a feeling of his miseries, and unworthiness, than he may use this argument for mercy; my miseries are great; even as David did, Psal. 25. O Lord be merciful to me! and pardon my iniquity, for it is great; and the more miserable men are in their own sense, the fit objects they are for God to show mercy unto: Thus it was with the Publican, and so with the Prodigal; therefore never doubt though thy iniquities be never so great, there is a sea of mercy in God. Bernard, well observes the difference, between Justice and mercy; Justice requires that there should be desert, but mercy looks upon them that are miserable: and saith the father, true mercy doth affect misery; mercy doth not stand upon inquisition, but it is glad to find occasion of exercising itself: Thus every man in the midst of his misery, knows where to find mercy; he shall know he hath obtained mercy when God doth purge sin, etc. then all his infirmities shall be passed over, God will never see them, and he shall have peace of conscience in this life, and happiness hereafter. OF THE JUSTICE OF GOD. CHAP. XVIII. DEU. 32.4. He is a righteous Lord, and all his ways are judgement. THE three last Attributes, we have spoken of, were love, grace, and mercy, which all proceeded from his goodness; which have in the several handling of them, afforded great comfort, to wounded and distressed consciences; and there be three more that follow, all proceeding from the same fountain, that is from God's goodness; namely, justice, anger, and hatred; and these serve, for the awakning, and rousing up of secure men out of their impenitency: of these three, we may say as of the former, in substance they are but one; but yet being severally handled, afford very great variety of instruction, and other comforts; and the first of these, is the justice of God; and for the ground, we are to speak of these two ways, that I have read; All his ways are just. To handle this as the former: first we will see what justice is, and so the first question is this: Quest. What is the justice of God, or of the divine Essence? Ans. It is a communicable Attribute, whereby he executeth his law upon reasonable creatures; rewarding the obedience of the godly; and punishing the disobedience of the ungodly: This description being laid down, we make it manifest after this manner; Justice, or righteousness is Attributed to God, in several respects, it is Attributed to him: First, as God. Secondly, as he is a free Lord. Thirdly, as a father. Lastly, as a Judge. For the three first, they all fall under the heads of other Attributes; therefore I pass them over, as not pertaining to this: but the justice of God as he is a Judge, as he is a just Judge; that is manifest by this text, All his ways are judgement, whatsoever he doth is just: Psal. 119.117. Just art thou Oh Lord! and just are thy judgements: therefore the Scriptures teacheth us, that he gives to every man according to his works, as Rom. 2.6. and infinite the like; showing, that this appertains to him: Again, we say it is a communicable Attribute, because there is the like to be found in man, though not so perfect as in God; yet there is a justice in man, and should be in every man, to give to every man his own: The next thing we say, it is that, whereby he executes his laws; we call it the execution of the law, not the effecting the law in reasonable creatures, respecting the prescription; but the execution of the law upon reasonable creatures, in respect of the censure: The former of these is the work of grace, (as you have heard) a sanctified obedience: The latter is the work of his justice; execution is the judgement of the law; and in this respect, the law is called judgement, Psal. 119. and in many other places, in respect of the censure, or penalty, that follows the breach of the law; besides we say that all God's works are in judgement; as Salvian in another case speaks, that it may be manifest that it was justice, and not power, that that did so; this is justice that doth it, and not power; we add to this, the rewarding of the obedience of the godly, and punishing the disobedience of the ungodly: so the Scripture is manifest, Psal. 9.10. Thou wilt judge the people with equity Dan 4.34. Nebucadnezer saith, that all the ways of God are judgement: this is that the Apostle speaks of, 2 Tim. 4.8. From henceforth is laid up for me a crown of righteousness, which God, the righteous judge shall give me: And God is faithful and just, Heb. 6 12. that will not forget your works, and labour of love, that you have showed towards his saints: that is, will not forget to recompense; and therefore it is said, Rev. 22.12. Behold I come, and my reward is with me: And the Lord judgeth righteously without respect of person, Deu. 10.17. 1. Pet. 1.17. If you call him father that without respect of persons judgeth righteously, then pass the time of your dwelling here with fear: both are joined 2 Thes. 1.6. It is a just thing with God to recompense tribulation to them that trouble you, and to give you rest: Finally, David in 18. Psal, 21. saith, Thou hast dealt righteously with me, and 25. verse, with every man. So that I have opened every part of this description. Quest. Why is it thus Attributed to God? Answ. Because he is most willing to give every man his due; and whatsoever he doth, he cannot do unjustly: To examine, and explain this; I say, it is to give every man his due; the Lawyers define justice, to be a constant, or perpetual will, giving every man his due: if this be justice this may well be given to God; for who gives to every man his right, more than he, the Scriptures are apparent; for he gives to every man his own, according to his works, that he doth this, experience teacheth, and he doth it freely; he doth it not upon oath, he is not sworn to it, he is a free Lord; and out of his love to justice he doth it: it is not with him as with others, that may do justice, and have no love to it, therefore it is fitly applied to him: it is added further; whatsoever he doth, is just, he cannot do unjustly; because the Lord is a free Lord; his will is the rule of justice: he is not a Lord sworn to laws, as Princes coming to their kingdoms are sworn, etc. but a free Lord. God cannot go beyond law, his own will is his law, and the rule of justice; whatsoever he wills, he wills it by his own Essence; therefore whatsoever he wills is just etc. Will he justify the thief upon the cross, and condemn others? will he call Peter, and condemn judas? will he love jacob and hate Esau? he doth it justly, Rom. 9 (there is no rule for his will, but his will, which is the rule of justice:) howsoever man seethe no reason, that justice should be just: Salvian saith, we cannot say that justice is unjust: Gods will is the rule of justice, and therefore it cannot be unjust; though man cannot be the reason of the justice. Quest. Why say you that he executes his law upon reasonable creatures? Answ. Because such only are capable of law; therefore the sentence appertains only to them, either of reward, or punishment: we manifest this, they only are subject to the law, because the law was given to reasonable creatures, and none else: In the first beginning, it was written in their hearts, Rom. 2.15. before it was written in tables of stone, it was written in their hearts; in whose? in the hearts of the Gentiles. After, when it was written in tables of stone, to whom was it given? to reasonable creatures; and therefore they are bound to the obedience of it: so that the execution of the law, belongs to them; as the Apostle saith, whatsoever the Lord spoke, he spoke it to those that were under the law; unreasonable creatures naturally have no judgement, therefore they are not subject to the law: Saint Bernard saith, true it is, that God's justice sometimes takes hold of the unreasonable creatures, but it is not for themselves, nor any sin they have committed; but for their sins to whom they belong, and for whom they were created, and that have the use of them, Gen. 3.17. that judgement, cursed shall be the earth; but for what? for it's own sake? no, but for man's; as when God blessed the creatures, he blessed them for man's sake; so when he curses them, he curses them for man's sake; therefore we say, it is executed upon reasonable creatures. Quest. Why say you, that by justice he rewards the obedience of the godly, and punishes the disobedience of the wicked? Answ. Because he is bound, to the one by promise, and to the other by due desert: we will open this; I say, he is bound to the one by promise; for the righteousness, and conversation of any man whatsoever, never deserved any thing at the hand of God; because that good which they do, is none of their own: 2 Cor. 3.5. We are not sufficient of ourselves to think a good thought. Is there then a good will? no the Apostle saith, God works in us the will and the deed, Philip. 2.13 as Saint Austin speaks: my God whatsoever I have is thy donation, thou givest all: and in many other places; whatsoever he be, that numbers his merits, he hath nothing; if he have nothing what then can help him? Again, whatsoever he hath is stained: how then shall that which is stained, tainted, and defiled like a menstruous cloth, merit any thing at the hands of God? therefore if God reward any man's righteousness, he doth it not out of merit, yet out of justice: because he is bound to them by promise, Matt. 10.41, 42. He that receives a disciple, in the name of a disciple, shall have a disciples reward: he that gives him a cup of cold water, shall not lose his reward: whilst God promises so great a reward to so little a work, it shows it is of promise, and not of merit: and hence it is that the Apostle Saint Paul appeals to justice, 2 Tim. 4.8. I have fought the good fight, etc. from hence is laid up for me a crown of righteousness, which God the righteous judge shall give me. It is a crown given, not merited; yet an act of righteousness to give it, because promised. God hath made himself a debtor, (saith Saint Austin) not by receiving any thing from man, but by making promises to man; and promise, we know, is due debt; therefore we say that he is bound to the one by promise, to the other he stands bound by due desert. But it may be objected, Why should the sins of men deserve, and not their good works? Because that which is good, is neither their own, nor perfect, and is therefore recompensed in much mercy, according to promise. That which is evil, is their own, flowing from their own corruption, and absolutely evil, and therefore punished according to desert in justice. Saint Gregory saith, our good things are not purely good, but our evil things are purely evil; and therefore God when he comes to judge, he judges one by mercy, respecting his promise; and the other by justice, duly rewarding them. And thus we have seen this description opened. Use 1. The first Use teacheth us, that though the works of God seem to us, at any time unjust, yet we must acknowledge them just. Though flesh and blood cannot see the reason of them, flesh and blood must be silent, and say, it is justice that hath done it. Saint Austin saith, the reason of man is after one way, and the justice of God after another. All the works of God past, present, and to come, are done in justice; all his ways are judgement: therefore though we can see no cause why he should do them, we must lay our hands upon our mouths: For instance; did God cast Adam out of Paradise for eating fruit? and did he bring a curse upon all his posterity? though we can give a reason, or though we could not give a reason for it, yet it is just, for God hath done it. You will say, What? for so small a thing, to bring a curse upon him, and all his posterity? though humane sense can see no reason, yet it is just; so, that that God did, in destroying Corah, Dathan, and Abiram and all their families, wives and children, if we could see no reason for it, yet it were just. Again, did the Lord elect some to salvation? and doth he reprobate others? can we give no reason for it? justice hath done it: doth he harden some, and show mercy to others? all is justly done. In all these, though the reason be hid from us, yet we may not deny that which is apparent: though we cannot see why it should be done, yet God hath done it, and we must rest satisfied, that it is just: hath God made vessels of honour, and dishonour? the Apostle teacheth us, in these cases to answer objections with this, Rom. 11.33. Oh the greatness, and riches of the wisdom and knowledge of God, etc. how secret are his judgements, and his ways past finding out; it is enough for us to stand amazed at them, not to inquire into them. Secondly, if any ask further, Why did he so? the answer is, Rom 9.14. that there is no unrighteousness with God. These two things Saint Austin used to answer to the Pelagians: I have this answer (saith the Father,) Oh the deepness both of the wisdom and mercy of God, & c! and if you will be wrangling yet; I answer further, Rom. 9.14. There is no unrighteousness with God: and if you will know any more, seek you other teachers; but beware you do not find presumptuous men, that will take upon them to search God's counsel: happily, here may be other Objections, as this: Quest. Is it just (seeing all men are concluded under sin) that God should free some men from sin, and leave other men in sin: how should this stand with God's justice? Answ. To this I answer: If God did free some men from punishment, without satisfaction; then he could not be just, but when he frees none, but those for whom he is fully satisfied, his justice is not impaired. It is true indeed, that no man satisfies for himself, nor could find out a means of satisfaction, but it was Grace, not injustice, for God, out of the greatness of his mercy and wisdom, to find out a means to satisfy his justice, which they that had sinned could never have thought of: It was free for him to send his Son to redeem some; therefore the Apostle saith, that our forgiveness, is of mercy; but john saith of justice, 1 john 4.9. God is faithful and just, to forgive us our sins: the reason is from the 7. verse, Because the blood of jesus Christ his son, hath cleansed us from all sin: and so he doth it for justice, and not without mercy. It is true, his election was free in respect of man: Justification was free in respect of man, but it was grace that found out a means to save some; and yet, because he would have his justice satisfied, he sent his Son, that he might die for them he would save. Quest. Happily some will say, this seems to he injustice, that God should punish his wicked servants, and also punish them upon the back of his dutiful Son? Answ. To this I answer, with Saint chrysostom; true it is, that to the righteousness of man's justice it seems he doth injustice, that for wicked servants doth give to death a good Son; but saith the Father, this is the admirable piety, that the greatness of his justice exceeded man's reason; though this justice hath a show of injustice to man: that God should lay the sins of others upon him; yet was it just, because their sins were accounted his; he was the mediator, the head and husband of his Church; and therefore for God to require their sins of him, was no injustice. Their sins were made his, 1 Cor. 5.21. He that knew no sin was made sin for us: a sacrifice for sin. Not to stand upon this, our sins are all laid upon his score: here mercy and justice kiss each other; mercy in this, that he found out a means to satisfy justice in this, that he would have satisfaction. And this he laid upon Christ, because he willingly, and freely took our sins upon him. Use 2. This doth manifest, that there is a judgement of the last day, wherein God will judge the world; and so answers that objection against the justice of God, which sometimes stumbled David, Psa. 73. jerem 12.2, 3. that the godly have their ways hedged with thorns, and are in much affliction; but what is the estate of the wicked? Now they have the Pipe, and the Harp, and are in a prosperous and flourishing estate, etc. Well, amongst many other things that may be answered, there is a day wherein he will judge them, though now sometimes the Lord defers their punishment, yet he is not unjust, as one saith well; that that is deferred, is not taken away, forbearance is no quittance; God will justly reward both the good and wicked, in a fit opportunity. Quest. Why doth he defer the punishment of the wicked? Answ. Because by this means he would draw them to goodness, or make his forbearance a greater means of their condemnation. And so he defers to recompense his own, because he would try their faith, and constancy, and goodness; so that by this means they are more established in goodness, whereas other men perish; ease slayeth the foolish: there are many secret sins, that lie in good men, that God oftentimes by these means makes them to find out. Of the wicked, saith Saint Austin, some are punished in this life, and that but a few, because he reserves them for an eternal punishment. So than it is manifest, there must be a day wherein God will judge the world; and though the Lord spares the wicked, it is no good to them, nor mercy; and it is not against justice to spare them, that he might, when he comes, makes his justice more apparent afterwards: so that there must needs be a judgement to come. Use 3. Is God just? this is to awaken the secure and drowsy professor, and also the careful Christian; though he must go through evil reproofs and slanders, yet God is just: howsoever he can call for nothing at his justice, by merit & desert, yet by promise he may: let him lay hold upon the promises, and they should stay and strengthen his heart. On the other side, justice should make all carnal men to remember that they must come to give an account. God should be unjust, if he should not recompense the ways and works of every man: therefore these men should be awakened out of that security wherein they are: do not thou think that thou hast lost thy good works, and thy practice of godliness shall go unrewarded; God is just in his promise: on the other side, if thou hast done wicked works (though God doth not come presently to punish them) presume not of impunity; if God be God, certainly those sins which thou hast committed when thou wast a youth, when thou wast a servant, when thou wast a master, shall not go unpunished; for God is just. When the act is ceased and gone, it may be thou thinkest thy sin is gone; it is not so, the act is ceased, the guilt remains still, and God will call every work to judgement; every work, good and bad: therefore labour that thou never forget it, unless thou do undo it by repentance: this should make every man careful and watchful over his ways, as Saint Bernard saith; God hath two feet, Mercy and Justice; there be two signs of these feet in the heart of man, fear and hope; fear, because God is just; hope, because God is merciful: sometimes the heart is fearful, then there is the image of his justice; and sometimes there is hope, and then there is the image of his mercy: kiss not one alone, and embrace not one alone; embrace not mercy without justice, lest thou grow secure; nor justice without mercy, lest thou despair: keep both these together, and they shall keep thee in the fear and love of God. We conclude then, that this is an encouragement to the godly, and a discouragement to the wicked, 2 Cor. 10.11. We must all appear before the judgement seat of Christ: we therefore, saith the Apostle, knowing the terrors of the Lord, persuade men: that is, seeing God is just, we labour to awaken men, we entreat men, we encourage men in good, we dissuade men from sin, etc. therefore brethren, knowing that God will bring every thing to judgement, let us break off our sins: seeing he hath appointed a time, wherein he will judge the world; he commands every man every where to repent, that they may take away the matter of his justice. Again, what manner of men ought we to be, in all holy and godly conversation; in as much as we know, that our labour is not in vain in the Lord: let us not be weary in well doing. In one word, let us not go on in sin, for though we get the pleasure of it, yet remember what follows after, God is just, and the wages of sin is death: it will be bitterness in the end. Let us not be discouraged from the ways of God, from proceeding on in goodness: let us withstand the provocations of sin, then shall we have peace here, and hereafter the benefit of the justice of God, according to his merciful promise, to reward our well-doing in the life to come for ever. OF THE ANGER OF GOD. CHAP. XIX. ISAI 64.5. Behold, thou art wrath, for we have sinned. IN the former words, as you have heard, we have spoken of the Justice of God; the next Attribute is the Anger of God: for the ground of which, we have made choice of these words; Behold, thou art wrath, for we have sinned: and of this in the same order as before: and so the first Question to be propounded, is: Quest. What is the anger of God, or of the Divine Essence? Answ. It is a communicable Attribute, whereby he being angry with his creatures (sinning) justly willeth, threatneth, and executeth punishment upon them; this is the description of God's anger, and the opening of it is after this manner. First, anger, as it is in man, a passion, is not, nor may be attributed to God; for we say it doth not become a wise man to be angry, much less the wise God, but is attributed to God as the former: that is, as anger is mixed with corruption, it may not be attributed to God, yet generally taken, it may. There be two things to be considered in anger, as it is in man; First, called the matter. Secondly, the form: for the matter of anger, I say, it is a passion naturally inflaming the blood with desire of revenge; and causes a man to go out of himself: in which respect, it can be no way given to God, because he is so simple pure, that no impurity can be given to him; now this proceeds from the sensual part, and so it is both in man, and beast, and cannot be attributed to God. Secondly, as it proceeds from man's will, joined with detestation of evil, and desire to punish evil; so it may be attributed to God: and of this the Prophet speaks, in this place: behold thou art angry, for we have sinned. I say, that God is angry with sin; it is in this place manifest, that all God's anger, is against sin: so Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness etc. where we see, that God is angry with sin: and the Apostle Paul, Col. 3.5. recounts up several sins, as fornication, wantonness, covetousness, etc. and for such sins, the wrath of God comes upon the children of disobedience; and in the 5. Ephe. when he had reckoned up divers sins, in the 6. verse he comes and says, Let no man deceive you with vain words; for these things the wrath of God comes upon the children of disobedience. The next thing is this, whereby he is angry with his creatures, justly willing, and decreeing punishment; it is just if he will it, because his will is the rule of justice, and he wills not punishment out of passion, as a man doth; it comes not from the sensual appetite, as it doth from man, but it proceeds from Gods will averse from the creature, sinning: and this willing, or decreeing punishment, is called the anger of God: and so anger is put for the decree of anger: so it is taken, he is a God of anger, keeping wrath for his adversaries. The next we say, he doth not only decree, but denounce judgement, & so anger in the Scriptures, is put for threatening of anger: as Psal. 6.1. Lord rebuke me not in thine anger, neither chasten me, etc. that is, do not lay upon me, that thou hast threatened in thy law; where anger is not put for the decree, nor the execution, but for the denouncing: so Matth. 3.11. and so Isai. 11.9. I will not execute my fierce wrath; that is, I will not execute my wrath, as I have declared it: Again, it is said, he executes punishment on the wicked; he declares it not only, but executeth it: so anger is put for the execution of anger; Matth. 3.7. Who hath forewarned you to fly from the wrath to come: that is, from the punishment, that the anger of God hath decreed: so likewise in other places, 1 Thes. 1. last verse, He hath delivered us from wrath to come. Rom. 5.9. We are saved from wrath: So that this showeth, that anger, is put for the execution of anger. Next we say, that he doth declare, and execute punishment; punishment is two fold; it is temporal, and it is eternal: The punishments in this life, are upon men's persons, estates, goods, etc. as is threatened, Deut. 28. eternal punishments, are they which are prepared for the devil and his Angels, and those that are seduced by him. The next thing is said, he executes his law upon all offenders: offenders, are of two sorts; Elect, and Reprobate; some children, others servants; and of these, to the one, he hath decreed temporal punishment only: and to the other, he decrees, declares, pronounces, executes, both temporal, and eternal punishments: his own, are free from the eternal, but the other are not free from temporal: but he lays upon the wicked, some temporal punishments, as a revenge against impenitency; yet these satisfy not his justice, and therefore are followed with everlasting torments, in hell fire, when God takes of wicked men, and Angels, a full and just revenge, because they have not satisfied his justice: chastisements, God lays upon his own, but not everlasting torments: because his justice is satisfied for them, by his son; and therefore it is said, Psal. 139. that he is not angry for ever, neither deals he with us according to our sins. Isai. 27.8. He deals with them in measure, in the branches, but with the wicked in the root; he deals with his own, as the Husbandman deals with his fruit trees, which he doth prune, and cut off the unprofitable branches, etc. On the other side, when he deals with the wicked, he deals with them in the root, stocking them up; but not to stand long; God sometimes inflicts punishments upon his own children, and they may be bitter, and sharp, as the Apostle saith, Heb. 12.1. No afflictions for the present, are pleasant: but this he doth, that they may not be condemned with the world: and he deals patiently with the wicked; and this he doth, because they are vessels of wrath prepared for destruction: and thus I have opened this description. Quest. Why is anger Attributed to God, or to the divine Essence? Answ. Because that God is good and gracious. We will explain this, after this manner: that which is good, must be angry because it is good: it is natural to goodness, to be opposite to evil; as it is natural to evil, to be opposite to good: experience teacheth us, that the worse any man is, the more he is offended, with that which is good; and no man can be good, unless he be offended with evil; and the more good a man is, the more he is offended with sin; therefore God being goodness itself, must needs have anger against sin. Secondly, God is gracious: now these two, anger, and graciousness in God are opposite one to another; the grace of God is only to some, not to all; his anger is to others: all are not under favour, therefore there must needs be anger in God; all by nature corrupted are under anger: so it is, Ephe. 2.3. So we are by nature the children of wrath. They who are reconciled, are the children of mercy: they that are not reconciled, are children of anger: therefore God being good and gracious, anger is proper to him. Quest. Why say you, by this anger, he wills, denounces, threatens, and executes punishments? Ans. The answer is, because he is most wise, most mereifull, slow to anger, most just, not making the wicked innocent; to explain these: First, he decrees, and therefore most wise, this comes from the wisdom of God; that he doth, he doth it not upon passion, but upon deliberation; especially when he comes to matter of anger: this appears, for God speaks of himself to Abraham, Gen. 18.21. I am come down to see whether Sodom be so wicked etc. before I do execute, I will see; not that God knew it not, but to show how slow he is to anger: in like case, jer. 44.21. Doth not the Lord remember and consider, before he comes to execute his anger: when he hath decreed it, he doth not presently execute it, but he doth denounce it: why? because he is most merciful, slow to wrath, and therefore he doth denounce: Isai. 34.7. He is a God that will not punish, but upon necessity; he would willingly be always showing good, and when he is angry, he is compelled and provoked to it; and because he would not willingly punish, therefore he denounces punishment; he speaks often, before he will do it once, that if it might be, he might be prevenred by repentance. Lastly, after threatening, he proceeds to execution, not with delight; (God delights not in the death of a sinner, he afflicts not willingly) but compassion. As Titus the Emperor, before he sacked the City of Jerusalem, wept over it, pitying them he should destroy it; so doth God, when threaten prevail not, and by them, men are not reclaimed, than he comes to execution; because he is just; that he may not make the wicked innocent: how is that? by sparing to execute his justice on them: for so I remember David said to Solomon, that he should not make the wicked innocent: how is that? thou shalt not, saith he, let them go with peace to the grave: though I did not execute judgement upon them, yet thou shalt do it: as Savian saith of Sodom, that God shown mercy, in that he was long before he did execute; and justice, and wrath, in that he did execute at last. Quest. Why is this wrath Attributed, to execute punishment upon offenders? Answ. Because he punishes impartially, he respects no person; we will explain this: it is true, it is the person he punishes, but he punishes him for sin; who ever sins, him he punishes: he spares not his own, but punishes them, sometimes more sharply than others; this shows that he is impartial, in that he punisheth them, not only when they be unrepentants, but when they be repentants, though not in themselves, yet in their surety; that is Christ: so that he accepts no man's person: repentance takes not away punishment, but doth so much prevail with God, that he lays it upon Christ; he was beaten for our transgressions: and though sometimes he punishes one, and the same sin differently, more in one then in another, it is not for the person, but to show himself impartial; namely when circumstances make the sin greater; then he lays the punishment greater, as Levit. 24.9. If the Priest's daughter committed fornication, she should be burnt, in as much as the circumstances made her sin the greater; and thus, you see the ground of this. Use 1. The first use is: This teaches us, that anger it not simply evil, when the Scripture forbids it; it doth not simply forbidden it: why? because it is attributed to God, and nothing that is simply evil can be attributed to God; Saint Bernard saith, simple affections are in us by nature; being corrupted by our fall they are become sinful, whereas by creation, they are naturally good; but they are morally good in God, so anger applied to God, is morally good: Anger is so fare from being ill, that a man cannot without it avoid evil, nor walk in the practice of godliness as he ought. Anger preserves the works of virtue: A man of anger is like to a Soldier that hath put on his armour ready at the command of the Captain; Anger is the hand of reason, the Soldier of reason, to fight for God against sin; anger is the sinews of the soul; it makes a man zealous against sin, and he that hath not this is in small measure godly, he is no way profitable, for anger helps a man against every iniquity; hereupon the father uses a similitude: anger is like to the Shepherd's dog: how is that? thus, he barks at every stranger, but is quiet with his master's friends, and fauns upon them: so is anger in the heart of man, let sin come, anger sets upon it, etc. Anger truly sanctified is that which will oppose any corruption that shall be offered: In these respects and many such, anger is very profitable: Anger saith one, is like the edge of a knife, and God hath put it into the hand of man; what use is there of a knife? to cut off all unprofitable branches; so of anger, etc. thus much of this use. Use 2. The next use is this, it should teach men to fear the wrath of God; men ought to fear sin, because they ought to fear the anger of God: If men sin, certainly God will be angry; look what sin God hath revealed his wrath from heaven against, that sin fear; for instance, God hath revealed his wrath from heaven against such as contemn the word, and sacraments: 2 Chron. 36.36. They mocked his messengers, and despised his Prophets, etc. then his wrath came, and there was no remedy: So Matth. 11.22.24. Woe unto Capernaum, it shall be easier for Sodom, and Gomorrah then for thee: 1 Cor. 11. for this cause many are sick, etc. God hath revealed his wrath against the injurers, against Sodom, etc. but especially against impenitency; that is, when men notwithstanding they hear the word of God denounced against sin, yet they bless themselves: Deutr. 29.29. he saith my wrath and Jealousy shall burn against that man. Read the Scriptures, and every where you shall find some monuments of the wrath of God; consider, and when you are tempted to sin, lay the wrath of God against that sin. Art thou a despiser of God's word, art thou an abuser of his servants, or a profaner of his sabbaths, and fearest not thou the wrath of God, that he should break out against these sins? this shows that thou art shut up in impenitency; therefore the wrath of God and his Jealousy shall burn against thee. For the conclusion, know, that he is the same God that he was; there is the same justice, the same wrath, and he will certainly punish the same sins, out of the same justice; art thou a desperate man? this should make thee fear; God must smite thee, else he were unjust. If any man desire to get the fear of God, what an excellent help hath he from hence? let him consider God is the Lord of fury: This one truth riveted upon the heart of man, will purge out all uncleanness, and wicked works, that he shall not dare to move a member to sin, nor give approbation to the least motions of iniquity injected to his heart, though he cannot prevent the arising of them: for the expectation of the punishment will keep him off, etc. as for instance, jeroboam stretched forth his hand against the messenger of God, but being smitten he spareth him: so many stretch their tongues, and speak against the ministers; if this consideration were in their hearts it would keep them from this wickedness, and they should escape the wrath to come. Use 3. Is God a God of anger against men for sin? doth any man lie under this anger, and desires to be freed from it? let him labour to pacify this anger of God; than you will ask me, but how is this anger pacified? I answer, by taking away that with which he is provoked: Take away fuel from the fire, and it will be soon extinguished; take away that which provokes God, which is sin, and anger will quickly cease: jere. 18.7.8. The Lord saith, If I threaten evil against a nation, and that nation repent, I will also repent: Take away the matter, and God's anger will be taken away; If Acham and his excommunicate thing be stoned, and burnt, the anger of the Lord ceases against Israel; If jonah be cast into the Sea, the storm ceases; If the Ninivites turn from their sin, the Lord will turn from their punishment; therefore if any man would be freed from the anger of God, than he must take away sin; The anger of God is like the Parent's anger; Parents take delight in doing good and are never angry, but when they are provoked: so it is with God, it is his nature to delight in doing good, he is not angry but when he is provoked unto it: This is that the holy Ghost speaks, Isai. 27. Anger is not in me; but how shall this agree with that place before spoken of? God is the God of anger: Nah. 1.2. I answer, Lam. 3.33. The Lord afflicts no man willingly: mercy is natural to God, but to be angry, and wrath, is a forced motion: so that if we cease that which provokes, he will stay his anger: they take a wrong course that think of any thing to appease God, but the removing of sin: the holy Ghost complains, Isai. 22.8. That when he threatened judgement to come upon them, they began to think of their Armour, and their Fortresses, and their strong Walls, but never thought of the matter that provoked the Lord: and whereas they should have betaken themselves to fasting, etc. they betake themselves to feasting; this iniquity (saith he) shall not be taken away from them until they die: when Asa, 2 King. was sick, he never sought to the Lord, that was not the way he took for his recovery, but to the Physician; and Israel to King jareb, Hos. 5. but he could not heal him. There are some that seek to God, yet they nevertake away sin, therefore they cannot have Gods anger taken away; or if God do take away his anger from them, it is in greater anger: many men bless God that he hath eased them of a plague, when yet they have not left their sin; I say to such, it is a greater judgement for thee to have the plague removed: these men that when they are under a judgement, cry for ease, but remove not the cause of their pain, which is sin; are like to the patiented, that goes to the Chirurgeon for ease, and there is yet in the wound, a little bone, or splinter which he will not let the Chirurgeon take out, without the taking out of which there can be no ease. The conclusion is this; would any man have the anger of God taken away from him? he must search to find the cause of this anger, he must search to find the plague in his own heart, 1 King. 8. thus saith jeremiah, Lamen. 3. why is living man sorrowful? man suffereth for his sin; let us search and try our ways and turn unto the Lord: take away that which provokes the Lord, and labour to be angry with thy sin, and God will cease to be angry with thee. OF THE HATRED OF GOD. CHAP. XX. PSAL. 6.6. Thou hatest all the workers of iniquity. THE next thing is, the Hatred of God: and to hold the same course we have held before: our first Question is this: Quest. What is the hatred of God? Answ. The answer is thus much; the hatred of God is a communicable Attribute, whereby he freely decrees not to show mercy, but to deny to most the grace of election, destinating them to destruction, exactly punishing them when they are wicked, and so hating all iniquity. This description hath a great deal of matter in it, therefore we will explain it. Hatred, say some, is not to be attributed to God; we do not contend against them, if they understand hatred to be a passion of the mind, which is seldom without corruption; but when they take hatred, as the Scriptures speak of it; then, as God loves that which is good, so he hates that which is nought and evil: for as God is said to love, so he is said to hate. Again, I say it is a communicable attribute, because that there is the like in man: next, it is that by which he freely decrees not to show mercy to the wicked, to deny to them the grace of election. To open this: hatred, in the Scriptures doth many times signify to refuse, to give and to deny favours; to put behind, and make less account of one than another, as our Saviour Christ saith, Luke 14 26. He that hateth not his father and his mother, etc. that is, he that doth not deny his father, by putting him behind him, and neglecting him, when he commands any thing, and God another: God saw that Leah was hated, that is, was not so dear loved as Rahel: so this hatred of God is to neglect to show favour, and to deny the grace of election to the wicked: this is apparent, Rom. 9.13. I have hated Esau, and loved jacob: this is not put down but with opposition: I have loved jacob, and hated Esau: that is to say, I have not decreed nor offered this grace and favour of election to Esau, which I have allowed to jacob: it is that which is further manifest in the 18. verse of the same chapter, I will have mercy on whom I will, and whom I will I harden, etc. This God doth freely from his own will; his will is the solitary cause of denying the grace of election: the cause why he chose jacob, and hated Esau, was nothing but his will: it is manifest, Rom. 9.11.12. before they had done good or evil, God said, that the elder should serve the younger, that it might be of grace: if you ask the Apostle a proof of this, he alleges a place out of Exodus: if any man should wrangle with God, and say, God is unjust, that he should love one, and hate another; the Apostle answers, There is no unrighteousness with God, ver. 14. and for this he gives a proof, Exod. 23.19. I will have mercy on whom I will have mercy, and whom I will, etc. As God doth absolutely love whom he will, so he doth absolutely hate whom he will; he denies the grace of election to the most: there are but a few that have favour; Mat. 20.16. Many are called. The next thing is, that he destinates them to destruction, as the punishment of sin. jude 4. men were before of old ordained to this condemnation: He hath prepared Tophet of old, Esa. 30. ult. not that God doth delight in the torment of the creature, or created any thing that he might destroy it; but out of his hatred to sin, and love of justice, did decree, and prepare to punish all, and only such as should live and die in sin, without repentance. That negative act of reprobation, or preterition finds all men alike, in the same condition; this positive act of predamnation, respects men as sinners, without repentance. That first act is grounded only on the absolute will of God, I will have mercy on whom I will, etc. and whom I will I harden: but this latter act is an act not so much of power as of justice, and always hath respect to sin. The third thing, That he actually punishes them when they are wicked: It is manifest, that they that be born in sin, and live in sin, knowing it to be sin, be enemies to God, and to the grace of God; and them he actually hates when they are wicked. This is apparent; Thou hatest all those that work wickedness; and that hatred carries the punishment, as appears by the next words of my Text; and thou destroyest all those that tell lies: and therefore he doth not hate them, as they are men, and his creatures, but as they are wicked. Bernard saith, man could not endure after Gods making, but he would be better; therefore he was cast out of Paradise, Godhating all iniquity in whomsoever it was, elect or reprobate, Psal. 45.7. Thou lovest righteousness, and hatest iniquity: and this I might show unto you, that there is no sin almost, but I can bring you a plain text of God's hatred of it; sometimes hating idolatry, sometimes hating blood, sometimes false weights, sometimes contempt of his Word, sometimes wicked thoughts; all which show, that he hates iniquity: two ways he manifests he hates it; in some, because he destroys them for it: in others, because he took it away by justice, in his own Son. And thus much for this description. Quest. How justly can God decree and destinate men to hatred and destruction absolutely? Answ. The answer is thus: Because he is the creator of all, the Lord over all; by either of which, he may decree what he please concerning his creatures. We manifest this: first, that he is the creator of all, no man makes question; then if he made all as he would, and to what end he would, (deformed in body, or destitute of good, Esai 64.8. We are the clay, and thou art the potter, we are all the works of thy hands,) may not he the Potter, of one and the same lump, make one vessel to honour, and another to dishonour. If he may make a vessel as he will, than he may do with it what he will, Rom 9.20, 21. when he had spoken of man's reprobation, there may be some that would question with him, and say; How is this just? he answers, What are thou oh man! that disputest with God? shall the thing form, say to him that form it, Why madest thou me so? So vers. 20. The potter hath power over the clay, and hath not the Lord much more power over us? Secondly, He is an absolute Lord over us, What follows then? he may therefore for the manifestation of the greatness of his mercy, appoint some to glory, and some to destruction. Why? because he is absolute Lord: mark the place in which the Apostle speaks of the Potter, What if God willing to show his wrath, to make his power known, endure with much patience, the vessels of wrath, prepared to destruction; that he may magnify his wrath upon the one, and his grace upon the other? So also in 2 Tim. 2.20. in a great man's house there are vessels to dishonour, and some to honour; the absolute Lord may appoint what he will: the Lord is absolute Lord of his house, he may appoint some to honour, and others to dishonour. To conclude this with a speech of Saint Augustine, against our universalists; they plead that Augustine is all for them, he uses a pretty speech; the first man came into the world without original sin, and was made of a pure mass; God might then appoint some to destruction, and who dares come to God, and say, Why hast thou done so? shall they of like condition come and reason with God, Why didst thou choose him, and refuse me? there is the like in him as there is in me, Why hast thou done so? the answer shall be this; Hath not the Potter power over the clay, to choose one vessel to honour, and another to dishonour. So that we see that God may justly deny the grace of election? Quest. Why is it said, that God actually hates and punishes men, when they are wicked? Answ. Because he is just, he may actually hate them when they are wicked: he decrees it before, but then he actually hates them: we manifest it after this manner; Whatsoever he decrees, he executes not till he have cause, because he is just. Of the former, namely that God should decree, Augustine saith, there are causes secret to man, but there is no unjust cause. Of the latter, that he actually hates them, the cause is manifest, they are actually wicked. Quest. The last thing: Why say you, that he hates all iniquity? Answ. Because he is good and righteous, and loving; therefore he cannot choose but hate sin: nothing is more proper to love, then to hate that which is an enemy to that which is beloved: nothing more proper to God, then to hate sin, as Saint Augustine, it is apparent thou lovest righteousness, and hatest iniquity. So that you see, I have opened this description: out of which there may be made many Uses. Use 1. This teacheth us, first, what to believe and profess in those great and controverted points, concerning universal grace, election, reprobation, redemption, etc. in which we must be wise to sobriety, that we dash not into errors: God (as hath been said) did love some above others, with a special love, for whom he hath prepared grace and glory: those whom he did not love with this special love, he passed over, and for them he prepared neither grace nor glory: and thus fare we go without straits; for it is granted by all, that God may deny that grace and glory, which he gives to others, and pass them over; because to some grace and glory are his own free gift, and he may do what he will with his own. But say some, God cannot justly destinate men to destruction, before they are wicked; to do so, would be tyranny, etc. To this we answer; it is high presumption, for dust and ashes to limit the sovereignty and absolute dominion of the almighty, yea so much as to question, what God may do; woe unto him that strives with his maker, saith the Lord by Isaiah: Who hath enjoined him his way, saith Elihu? if, as the Potter out of the same lump, makes one vessel to honour, and another to dishonour, who shall charge him with injustice? Is God tied to any? who hath given to the Lord, to make him a debtor? Injustice is the violation of a right; there is no injustice, where there is nothing due: indeed if God had destinated a creature to torment, being innocent; this had not been an act of justice, but of sovereignty; yet was it not an act of injustice, because of sovereignty. But this problematical question is to us needless; there is no cause of flying to the absolute dominion, and royal power of God, to answer this objection. To the Law and to the Testimony, God hath sufficiently declared and justified the equality of his own ways; let us with meekness and humility of spirit, seek and submit to the revealed truth: God hath prepared grace, and glory, for some that were not worthy of it: admire the richness, and freeness of his grace, and goodness, he hath not done the like for all; sit down in silence, he hath done thee no wrong: but he hath prepared some for destruction; no, man prepares himself for destruction by his sin: Thy destruction is of thyself, oh Israel! God only prepares destruction for the sinner, he hath prepared Tophet of old; and what injustice is there in this? God made his creature holy, and able to stand; his creature left to himself, forsakes his holiness, and sins: God decrees to punish him for this sin, and doth punish him; Are not the ways of God equal? thus God cannot justly be charged with man's perdition. Object. But he is the cause of all his sin, if this doctrine of reprobation be true. Answ. God forbidden; he that prohibits and punishes sin, doth not procure and cause it; let no man say, (saith the Apostle Saint james) When he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Every good gift, and every perfect gift is from above, and cometh from the father of lights, etc. Neither doth the contrary follow from the doctrine that hath been taught: God doth deny his grace to some, but he doth not infuse corruption or sin, into any; and therefore cannot be charged, as the author of sin: the denial of grace is the antecedent of sin, but not the cause: between the antecedent and the consequent, there is no casuality: the Sun not giving his light, there follows darkness on the earth, yet is the sun the cause of light, not of darkness: God withholding his grace, and spirit, from his creature there follows sin, and wickedness in the creature: yet is God the cause of the grace, and holiness, of the creature, not of sin and wickedness, which is in it: I stand not long on these things, it is my purpose to teach, not to dispute, and these absurdities heaped upon this doctrine, arise as directly and in as full force against the opinion of the objectors; let them see how to salve themselves, and the same plaster, will serve us, as well as them. Again, they say, it is injustice, to hate where there is no sin; hatred signifies; First, to love one less than another (as hath been showed.) Secondly, to decree. Thirdly, to denounce. Fourthly, to execute punishment. In the first sense, it is no injustice, to hate without respect to sin; we may, (and why then may not God) prefer one thing before another, both being of the same goodness? and in this act, the thing preferred is loved, the other hated: In the three last exceptions, there is no injustice; for God doth not decree, or denounce, or execute punishment, save only against sinners, and for sin: Take it in a similitude; if a free Prince, of two beggars, advances the one to riches, and honour, and deserts the other, and suffers him in his beggary, there is no injustice in it: If Pharaoh restore his Butler and hang up his Baker, both having offended, there is no injustice in it: If God set a special affection, on some of his creatures which he denies to others: why should any repine? is thy eye evil, because I am good? No say they, but God should not be made the author of man's sin, and misery: there was something in man that did provoke God to pass him over, and for which he did appoint him to wrath. I answer, is this the thing you desire? agree then on this, that God is the cause of man's grace, and glory; that there was nothing in man, that did move God, to choose him, and predestinate him to life: how like you this? This doctrine will not down with these disputers, they as much mislike, that Gods will should be taught the cause of grace, as of sin, and would have a man the framer of his own fortune: a man's election grounded on his faith, as his reprobation on his infidelity: we know who answered the Apostles, who made thee to differ from thy brother? with, Ego discrevi meipsum, I made myself to differ from my brother: this is aimed at, though they blush openly to profess it; it is but a pretence to cover this that they stand upon so much, that by this absolute decree, God is made the author of sin, or misery: we only say with the Scripture, that God to manifest the power of his wisdom, justice, grace, mercy, and other Attributes, chose some to life, and passed over other some: If it be demanded, why he chose those whom he chose, and not the other whom he passed over? The answer is, because it pleased him: there was no excellency in Peter above judas, which should incline God to elect Peter, when he passed over judas; nor wickedness in judas, which was not in Peter, which might provoke God to pass over or reprobate judas, when he chose Peter: according to that of the Apostle, Rom. 9.11. For the children not being yet borne etc. we say, that they whom God passed over, sinned and continued in sin, and for sin, were decreed to be punished with everlasting torments; and though sin be not the cause of reprobation, yet is there no man damned, or decreed to be damned, but for sin: Oh! but it seems contrary to the goodness of God, thus to hate, or pass over any: I answer, God is good, and doth good, and the whole earth is full of his goodness: but it must be considered, that the goodness of God, doth not bind him to communicate to every creature, all that goodness of which the creature is capable, and he can bestow without impeachment of his justice: who dare deny, but God might have established the Apostate Angels, that kept not their first estate, that they should not have fallen? he did it not, was this contrary to goodness? God dispenses not amongst men equally, riches, honours, friends, etc. is it contrary to his goodness; it is sufficient, that there is no creature, (much less no man,) which is not abundantly satisfied with the fruits of God's goodness, in some kind or other; it is not to be expected, that this goodness, should in the same kind, and measure, be extended unto all: God is a most free agent, is not bound to any; that we have any thing, it is his bounty; we have no cause to complain, we have no more, but be thankful, we have so much: it is Gods great goodness to some, that he hath looked on them in a low estate, and passed by them in time of love, and drawn them to himself, and prepared for them grace, and glory; and that he hath not done, so much for all, is no detraction from his goodness. But why should God pass over anger? Why dost thou dispute with God? He hath done it because he would, Rom. 9 He hath done it for himself. Prov. 16.4. In a great house some vessels, etc. 2 Tim. 2. And why should they repine at this? I demand this of them? If God hath decreed all beasts of the earth, to slaughter, for the nourishment of men, without injury to the beasts; Why may he not decree men to destruction, for his own glory, without injury to man? is not God the absolute Lord, as well of men as of beasts? might not he who made thee a man, have made thee a beast? shall he lose his right of disposing of thee, because he hath made thee a man? is not? aught not, man to be as much subject to his glory, as the beasts are to man's pleasure, or nourishment? I conclude, we learn by the right understanding of this divine Attribute, to keep ourselves from being entangled in the erroneous doctrine of Pelagianism, the very destruction of all true religion, and piety, of all sound comfort, and peace, as I might show at large; but of this use at this time so fare. CHAP. XXI. PSAL. 22.28. For the Kingdom is the Lords, he is the governor amongst the Nations. FRom the goodness of God, I have showed on the one side his love, his grace, his mercy; and on the other side, his justice, his anger, his hatred: all of which, are backed, and assisted by his power; and therefore in the next place, the next Attribute we are to speak of, is the power of God; and before we come to that, we are to add a use or two more, to the doctrine that was delivered of the hatred of God; the use is thus much. Use. Seeing Gods hatred is that by which he hath denied the grace of election, etc. then every man should labour to search, and know, whether he be under the hatred of God, or the love of God? the most are (as we have showed) hated, and this grace of election is given to few: it is therefore good for a man, to look about him, whether he be not one of the most that are hated: if in the Gospel where Christ tells his disciples, that one of them was a devil, they fell all to searching themselves; How much more when twelve for one, is a devil, ought we to search ourselves? when so many are reprobated; it is reason every man should search to know whether he be beloved, or hated. But some will say unto me, Sir, it cannot be known, and then how vain is that search? for who hath known the counsels of the Lord? To this I answer directly, no man knows the counsel of the Lord; and for any thing I know, that is true, that some stand so much on, that every man is bound to believe, that he himself is chosen, rather than rejected; yet a man may know, whether he be in the estate of election or no: how is that? if a man be not in the estate of grace, but in the estate of infidelity, if he be in the hardness of his heart, and in the blindness of his mind, and be in a benumbed conscience, to make no care of sin, and to conclude with wicked men, if I be elected, I shall be saved, do what I will; but if I be reprobated, I shall be damned, let me live never so holy; that man is not yet in the estate of election: when a man hears his sin reproved, and is not bettered by it, but spurns against the reprover, and the reproof; this is a fearful sign of reprobation: I say, let every man examine himself; because if this be the night that God shall take thee way, (if thou be in infidelity and the more thou hearest, the worse thou art,) what shall become of thee? therefore look to thyself, lest thou die, as the most do; and so in the estate with the most. I shut up this; if any man find softness of heart, so that he sorrows, because he cannot sorrow; if a man find in himself, hatred of sin, love of righteousness, poverty of spirit, purity of heart, etc. that man may assure himself, that he is not in the estate of reprobation; and he is to magnify God, and to work out his own salvation with fear and trembling. Use 3. A third Use is this, If God hath showed this mercy to any, and given them this favour, they have cause to rejoice herein, not only in respect of the greatness of it, but because they are but few, to whom it is given: Haman rejoiced because he was bid to the Queen's feast, and none but he: how exceedingly should men value this mercy; that whereas there are but few to whom God shows this mercy, they should be of that number: Saint Augustine speaking of this man that shall be saved, and of those that perish, saith, they are by nature both miserable alike. Therefore if whilst this man abides in his misery, God be more merciful to thee that art saved; be not high minded, but fear, and glorify God, and pity others, and be thankful to God, for thyself: doth God actually punish none, but when they are wicked? then let no man, when he is punished, accuse God, but blame himself; for God punisheth no man, but for his own sins. In condemnation there are two things, the decree, and the execution: of the decree, is no cause, but the will of God: the execution is always for sin; he never punisheth any but for sin. Object. But some will say unto me, If God have decreed it, a man cannot choose but sin: and as he saith, Rom. 9 what shall a man do? Answ. The answer is with the Apostle, Rom. 9.19. who hath resisted his will? if his will be not resisted, why doth he complain? I answer, God's foreknowledge is no cause of the evil; for what if he did foresee it, and foreknow it; that was no cause of it: Augustine, concerning that objection of Pharaoh, that he could not be converted by the miracles of Moses, because God did foresee he would not; answers, that God did foresee this; but (saith he) the foreknowledge of God, did not compel him to be wicked, but he was wicked voluntarily. To shut up this; God doth not infuse any evil into men, but denying them grace, they of their own nature, necessarily fall into sin, and therefore are justly condemned, and no man can accuse him, as ignorant foolish men do; no cause shall be laid upon God, but as the Prophet Hosea hath it, None hath deceived thee, thy destruction is of thyself, O Israel! but thy salvation is of me. And so much shall suffice for the Hatred of God. To explain the power of God; the Grecians to express it, use these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that the Latins call Domini, or potestatem, and this potentiam, that is to say Dominion, or right, and power, or might. In the first place, we will stand upon dominion or right, and therefore we have chosen this Text: and the Question is this: Quest. What is the Dominion of God, or of the Divine Essence? Answ. It is a communicable Attribute, whereby he is first and chief absolute, and most free Lord over all, and over some more specially than others. To open this: This power is given to God, that it might be known, that whatsoever God doth by his might and strength, he hath right to do it: he doth it not as tyrants, but as a just Lord. I say, this is a communicable Attribute, because there is the shadow of it in man. This power is attributed to God, as 2 Chron. 20.26. Oh Lord God of our Fathers! art not thou the God of all power? etc. in this case we may see that which is applied to Christ, 1 Tim. 16.15. he is called the King of Kings, and Lord of Lords, Revel. 17.14. The next thing, we say he is chief; for he receives not his dominion from any other, but of him others have that power that they have: therefore Solomon saith, Pro 8.15. By me King's reign. Again, he is free Lord, as the Apostle, Rom. 9.15. He will have mercy on whom he will have mercy, and in the 18. vers. he will harden whom he will: and in the 20. vers. who art thou that wilt call him to judgement? yet further, over some more than others, for 1 Tim. 4.17. as he is the Saviour of all, but especially of those that believe: so he is Lord of all, but especially of his redeemed, Psal. 2.8. Ask of me, and I will give thee the heathen, etc. if he give them to his Son, he was Lord over them himself; especially over those that are of the Church. And this is the explication of the first Question. Quest. Why is such a Dominion attributed to God? Answ. Because he is creator and possessor of all: first, he is creator, Gen. 1. That the creation of all was from him, the Apostle Peter hath it, 1 Pet. 4.17. He is the faithful creator: thereupon the name Ichovah is given to him; he that hath a being of himself, and gives being to the creatures; the creator hath still power over the creatures. As creator, so possessor, Gen. 14.22. when he made all things, he kept a right unto himself; and though he had given the earth to the children of men, yet the right of possession he keeps to himself: therefore dominion may well be attributed to him. Quest. Why is it said that he is first and chief Lord? Answ. For that his power is eternal, Christ teaches to acknowledge it in his prayer, Mat. 6.13. thine is the kingdom, power and glory, for ever and ever: therefore this power is eternal, it hath neither beginning, succession, nor ending. If any say unto me, How should that be, that this power should be eternal, seeing the things that were created, were created in time? Answ. It is true, he created things in time, but his power was before time; God is nothing, but one essence, and this power was eternal, like himself; and therefore the first and chief Lord. Quest. Why say you, that he is the most absolute, and free Lord? Answ. Because he may use all that he hath made at his own pleasure, without let of any other; for the salvation of his own, and the destruction of the wicked: for this is to be absolute Lord, when one hath a power over all things to do as he pleaseth, & hath no superior either to call him to account, or hinder him. God is of such power, he may do what he list, without control, or hindering. This appears first in man, for whom he made all creatures, he may do what he will with him; he might make them, as he made them, no man can call him to account. First, for the body, he may make the body perfect, or imperfect, crooked or strait, and who shall say, Why madest thou me so? for his estate, he may make some poor, and some rich; so for his soul, he may elect whom he will, and call whom he will, and justify whom he will; he may show to some the way to salvation, and others not; and who shall call him to account for it? and so for gifts, they are distributed according to his will. Finally, in all other creatures; he sets the Sun in the firmament, and gives him his course, to run, and he can bid it stand still: and so for fire, and water; he makes water save his own people, and drown his enemies: he can make the fire to consume Sodom, and to save his own children. Quest. Why do you say, that he hath power over some more than others? Answ. Because he hath power over some by right of redemption, and spiritual marriage: he hath a power over all by right of creation, but special power over some by right of redemption, because he hath redeemed some by the blood of his Son, 1 Cor. 6.9. you are not your own, you are bought with a prace: and the Apostle Peter showeth what price, 1 Pet. 1.18. we are not redeemed with silver and gold, but with the precious blood of the Lamb: and in the Revelation, it is said, thou hast redeemed us from among all kingdoms and Nations. There is another spiritual right, and that is by spiritual marriage, jer. 51.22. we read it although I was a husband to them, or as junius reads it, should I continue to be a husband to them: when therefore he hath thus redeemed them by the blood of his Son, and married them to himself, he hath a special right to some more then to others. Now to come to the Uses of this. Use 1. The first is this: there is not, nor can be any injustice in God, to dispose as he will of his creature: will he make his creature fair or deformed? will he make his creature with one eye? will he make his creature to want a limb? will he make this man a King, and that man a slave? no injustice in God; Why? he is the Lord over all: it is not injustice, for he is Lord over all. I wonder at the wrangling wits of some, calling God to an account, why he should make one man fair, & another deformed? and why he should choose one man, and refuse another, and make some rich, and others poor? Why should any man call God to account for these? seeing he is absolute Lord: we conclude with that, 2 Pet. 3.17. Seeing you know these things, take heed brethren that you be not plucked away, with the error of the wicked, by these whispering spirits, which go up and down. And so I end this Use. Use 2. This teaches us, that if any man will have all creatures to do him good, he must labour to have God on his side, who can command all those creatures: As the Centurion saith, Luke 7.18. I command whom I will; God can much more say to every thing, do this, and it doth it: therefore every man should pray to God, to have him on his side; for instance, jacob is afraid of Esau, and had cause to fear, for he was told, that Esau came against him with 400. men; yet he remembered that God is the absolute Lord, Gen. 32.11. he betakes himself to prayer; Oh deliver me from the hands of my brother: yet in the next chapter, Esau comes and fauns upon jacob: God had so changed his heart: therefore every man after this sort, is to fly unto God by prayer, for he is absolute Lord. If men will have help, as jacob had, they must use means as jacob did, and seek unto God by prayer. The heart of the King is in the hand of the Lord; as a boat upon the waters is easily turned with an oar, so God can turn the heart of Kings at his pleasure: when jehoram, 2 Kings 3.7. and jehosophat were friends, than my horses as thy horses, etc. so we may say, if a man be at peace with God, than all the creatures of God are for him, Pro. 16.15. If a man's ways please the Lord, he will make his enemies to be at peace with him: then this teaches every man to be at peace with God, and make him his friend: men would have every thing to be good for them, nay, they think, the things that they enjoy are good for them, but they are deceived; it is a great anger of God, when he suffers men to go on and prosper, and doth not show his anger, when a man walks not in his ways: all shall work for the good of those that love God, and are called according to his purpose; but all shall work for the evil of those that go on in sin, and bless themselves in their flourishing estate. Obje. But some may say, who hath more enemies, than those who are in league with God? Christ himself saith, In the world, you shall have affliction: how is this true? Answ. I answer, they want their love, and have their hatred; but it is when their hatred is better than their love; if their love were better for them, they should have it; but God sees their love would be evil to them, therefore they are without it: Saint Augustin explanes that place, in 25. Gen. The elder shall serve the younger; it may carry this kind of allusion, that wicked men should serve the godly; persecutors, saith he, are servants to the godly; how? in the same manner as sire is servant to the metals, as the Oven and the mill are servants to the Corn; now then, the fire is servant to the metals, to purge out the dross; and the Oven, and the Mill, is servant to the Corn, to grind, and bake them, etc. So the wicked is servant to the godly, because he purges, and makes him fit for God: so that all these things, by God's power, are made for their good; If God be absolute, etc. this teaches every man, that they must labour to serve him; every one, in what condition soever, be they never so much above others, be they high, or low, for he is Lord, therefore they ought to fear him, and serve him: Saint Bernard saith, power appertains to him, that is Lord and master; doth it so? then especially it belongs to God: Mal. 1.6. If I be a master, where is my fear? So to every one, if he be Lord of all, where then is his service? none can say, he is not subject to him; when the Lord did deliver his law, Exod. 20.2. It was thus, with a preface, I am the Lord thy God, therefore keep my laws, whatsoever I command thee; this is that which every man should perform unto him, and say with himself, God is my Lord, and I his servant, therefore I must endeavour still, to do him service; every one ought to perform this unto him, and to obey him in all things: Psal. 119.6. I had respect unto all thy commandments; as the Apostle james saith; he that saith to thee, thou shalt not commit adultery, saith also, thou shalt not steal, etc. Salvian saith, no servant when he is commanded, may choose in what he will obey, if he will acknowledge his master; he that doth what he list, he doth not his masters will, but his own: he that will obey God, must not do what he list, but what God will have him, because he is absolute Lord: and this is that duty that is required of us; to give him obedience in all his commandments; and this shall comfort us, that we have obeyed and served him here, and we shall have glory, and happiness hereafter. OF THE POWER OF GOD. CHAP. XXII. JOHN 9.19. If I speak of strength, lo he is strong. THE power of God, which as you have heard, was two fold; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than is authority, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is power, and might; of the former we have spoken, of the latter we are to speak, concerning the power of God. The next question is: Quest. What is the power of God, or of the Divine Essence? Answ. It is a communicable Attribute, whereby he is able to do all things what he will, and many things that he will not: this must be unfolded; the thing that is described is power; the Master of Reason: Philosophy tells us, there is a double power; one passive, and another active: passive, by which a thing is able to suffer some change, in substance, or accident; when we speak of God, we may not think of this power, because God is Immutable without change; jam. 1. he therefore having perfection, cannot change, nor suffer in substance, or in accidents, which he hath not, and therefore he cannot die, nor deny himself; and this doth establish his power, as after I will show: Active power, we confess is to be given to God, not that God hath accidents in his Essence, but we speak after man's capacity; and hereof this place is meant: So, Exod. 34.6. in the description of God, he is said to be strong; So in the fourth verse, of the ninth chapter of job, that we have read for this time, he is wise in heart, and mighty in strength: the former part of this chapter, is but a description of the power of God: and Christ hath taught us, Mat 6.13. thine is the power, that is, this active power that we have described, we say, that it is a communicable Attribute: for the reason we have before spoken of; The next, that he is able to do all things whatsoever he will; hereupon he is said to be omnipotent, whatsoever he will, whatsoever he please that he can do; this power admits another distinction, it is either active, or absolute; active is that by which he hath, and do whatsoever he will, Psal. 115.3. Look what it pleaseth him, that hath he done in heaven, also in the earth. And so also, Ephe. 1.11. He works all things, according to the counsel of his own will: and by his actual power, he works, sometimes immediately, and sometimes mediately; immediately by his word, and beck; and so he doth what he will, without the concurrence of the creature: mediately, when he uses the ministry of the creatures, for the working of what he will: and this active power of his, is as large as his will, and is limited by his will; he can do whatsoever he will, and what he will not, that he doth not: hereupon is that Saint Cyprian speaks, Gods will is to do, if he will, it is his deed: Tertullian makes a difference between the will of God, and the power of God, (if there be any) God's power is more large than his will. The next, he can do, what he doth not; and what he will not, he hath power to do it: this is called absolute power, by which he can do all things: heerupon is that which Christ hath, Mat. 19.26. Luke 1.37. There is nothing impossible to the Lord. Ephe. 3.20. job 4.2. I know thou const do all things: This power is not limited by his will, he is able to do more than he will; and whatsoever he hath done, he could do it better, after a sort if he would, Matth. 26.33. I could pray unto my father, and he would give me more than twelve legions of Angels: And yet Christ, would neither pray for them, nor the father give them. Matth. 3.9. He can raise up children of stones, that which he never did, yet thus the Scriptures shows, that his power, is beyond his will; Ephe. 1.3. Who is able to do exceeding abundantly, above all that we are able to ask, or think: who would call it into question, but that God, if he would, could have made many, and also other worlds? nay, as many men more as there are: Saint Augustine saith, that he could, and can do many things, that he will not do; so that this is manifest, that he cannot only do all things, that he will, but also what he will not, etc. but yet we must observe, that some things, sometimes are said to be impossible, and it is not absurd; neither can any offend in saying, that there are some things, impossible for God to do, even by his absolute power: first, there are some things impossible to be done in themselves, and their own nature; of which number, are those things, that imply a contradiction; the affirming, and denying of the same thing, in the same time, in the same respect, is called a contradiction; for instance, to affirm that Peter, lives and breathes, at one and the same time, and yet to say, Peter doth not live, and breath; to say, it is light, and to deny it is light; to say the world was created, and not created, these are contradictions; then we apply this, God cannot make contradictions true; he cannot make the world, and then make it never to have been; when he hath created it, he may destroy it, but yet it had a being. etc. Secondly, we say that there are some things impossible, not because they are impossible to be done, but for God to do them; the evil of sin is impossible for the creator to do; but for the creature, it is possible; to cat, to sleep, to walk it is impossible for God to do: to the like purpose, the Apostle 2 Tim. 2.13. saith, God that cannot deny himself. 1 Titus 2. God cannot lie: man can lie, man can deny himself: Hab. 1.15. Thou art of pure eyes, etc. that is, thou canst not see sin, go unpunished; men may, but God cannot: these things are possible to the weakness, and to the infirmities of man, but they are not possible to God: and thus I have explained this description, of the power of God. Quest. Why is power Attributed to God, or the Divine Essence? Answ. Because he can make, mar, and destroy. Secondly, he can bring light, out of darkness; good, out of evil. Thirdly, he gives to every creature, what power soever it hath; therefore do we justly attribute power to God: to explain these; first, he makes, and destroys with his word, which the greatest power in the world cannot do, for that must use the power of others; but God if he speak the word, it shall be done, it is out of his wisdom, and goodness, to man and not out of any necessity to himself, that he useth the help of the creature in working; for whatsoever he doth will, he can do it with his beck; therefore it must necessarily follow, that power must be attributed to him. The next reason is, power is attributed to him, because he can bring light, out of darkness; good, out of evil: he hath taught men indeed that art, that they can make good out of natural evil; but out of moral evil, they cannot; none have this power, to bring good out of sin, but He: Saint Angustine saith, that what is done besides his will, is not done against his will, in that he suffered it to be done, and he never suffers against his will: and that he would never suffer evil to be done, but that out of his omnipotency, he would make good come out of that evil; so it cometh to pass, that though a thing, be done contrary to the will of God, yet the will of God is done in it; as judas in the betraying of his master; the act as he did it, was contrary to God's will, yet it is said, that he did nothing, but it was afore determined, by the will, and counsel of God; therefore power is to be attributed to God. The last reason, there is no power that any creature hath, but they have it from him; great is the power, that is given to creatures, to Angels, to men, job 40. When job spoke to God etc. The Lord saith unto him, hath man the strength of these creatures, the Behemoth, and Leviatham, that scorn the Armies, where had they it? I have given them it, saith God; the power that Angels have, we read that one Angel slew an hundred fourscore and five thousand of the enemies of God, in one night; then what power is he of, that gives such power to one of one kind of creatures? therefore power is justly attributed to God. Quest. Why do you say that God is absolute, to do whatsoever he will? Answ. The answer is, because his power is infinite: for seeing God is infinite, his power must be infinite; for indeed the power of God, is nothing else but the Essence of God, and the Essence of God is infinite: God's power is infinite in three respects: infinite in nature, in effect, and intention: infinite in nature, because it is God's Essence; for as an infinite power cannot possibly be in an infinite subject, so an infinite subject cannot possibly be without infinite power: infinite in effects, the power of every thing is measured by the effects: for instance, the Sun is more powerful than all the other stars, because it doth produce more effects in the things below, than all the stars; and if the sun could produce infinite effects, it should be infinite: now God is infinite in his Essence, because he can do infinite things; etc. as in creating, he could have created more worlds; indeed his power is in the operation limited by his will, but he hath a greater power in himself, infinite in effects: Thirdly, infinite in intention, the Schoolmen tell us, that God's favour is infinite, extensively, and intensivesy; extensively, because it can extend itself to infinite effects: intensively, because it could be more powerful in every work, then actual it is: and thus God is able to do above all we are able to think. Quest. Why is it said, that God is able to do whatsoever is absolutely possible? Answ. Because some things are absolutely impossible to be done, as things that are repugnant to the perfect wisdom, and purity, and goodness of God's nature; and yet it is not want of power, not to be able to do these: for instance, as we said before, he cannot do the works of a natural body, he cannot eat, nor drink, sleep, etc. why? because these things are repugnant to the perfection of his nature; for these are works of weakness, and of a natural body, and not works of an infinite Essence; he cannot change, because he is infinite, and eternal; he cannot die because he is life itself: it is the greatest power, not to be able to do these things: Saint Augustine saith, the power of God is not diminished, when we say he cannot die, nor deny himself; the reason is, because if he could do these things, he should be of less power, for these come from weakness, not from power; and the power of God appears in doing whatsoever he will, not in doing that he will not, or that cannot be done for the infirmity thereof; God therefore is able to do, whatsoever is absolutely possible: we may explain this further: God cannot do this, or that: why? because it is contrary to his truth, to make a man an Ass at the same time, is contrary to truth; to make a body circumscribed, and not circumscribed, is to make that which is faulty, true; these things are impossible for him: if any man shall say, if God be omnipotent, let him make these things that he hath made, not to be made; this is to say, (saith Saint Augustine) let God not be true: and this is that the Apostle saith, 2 Tim. 2.13. God is faithful; the father there tells us, that whatsoever is contrary to the nature either of God, or the creature, that is absolutely impossible to be done by divine power; for it were weakness to do such things, he cannot lie, etc. because it is contrary to his nature: Saint Austin saith, God cannot do unjust things, because he is the chiefest justice; so also the sun cannot make darkness, because it is light itself: Saint Ambrose saith, what is impossible for him to do, that can do all things; but that which he is not willing to do? all things then that can stand with the nature of God, he can do? whatsoever is repugnant to his nature, that he cannot do; not only because it is no power to do them, but the greatest power that can be, is never to be able to do them. This Doctrine thus conceived, will make a man able to defend the power of God, against all the idle objections that flesh and blood can make against it: there is nothing that can be brought, but it is easily answered, by some one part of this description that I havedelivered: if you look to be grounded in these things, ye shall be able to inform both yourselves and others. Use 1. Here is great matter of comfort to the godly: what a comfort is this, that they being once in the estate of grace, such as God hath especially favoured, actually calling them and assuring them of his mercy, they cannot fall away from that estate? say the old Pelagians and new Arminians what they will; their calling, their grace is of the power of God, and God is able to keep them. God is able to do whatsoever he will: I say, he can do it, if he will; and he will do it, for he hath called them, and given them grace without themselves: and promiseth by jeremiah 52.40. that he will marry them to himself, with an everlasting covenant, that he will never turn away from them to do them good. But how shall this be made good? Here is the assurance; He is able to do whatsoever he will, and none can ever fail, whom God will uphold. Indeed, if God will change his will, and lose his power, a man that is called might fall away; but who shall make him to fail? Bernard saith, that God hath two hands, one latitude, and the other fortitude; the one is rich in mercy, the other ability in power: by the one hand, he gives bountifully, and by the other, he powerfully defends whatsoever he hath given. He that thinks such a man may fall away, he cuts off, as it were, one of God's arms: 2 Tim. 1.12. I know whom I have believed: we have believed on him that is omnipotent: whilst we have his word and power, we are sure; not that we should presume and grow desperate, but that we should work out our salvation with fear and trembling; and labour to see how weak we are in ourselves: and yet when we look up to the power of God, should triumph and rejoice. Is God thus? This teaches us to labour to fear this great God: Who will not fear thee, oh King of Nations? jer. 1.10. are you stronger than God? who art thou then that darest provoke God to his face, and please thyself in sin? if he were a weak God, that thou mightest make thy party good with him, it were somewhat; but when he is a spiritual God, of such might and power to avenge himself; how should this work fear in thee? two evils draw men into sin, and are occasions of much evil; presuming on God's mercy, and fearing man's power; these two saith Saint Austin, are a cause of much evil: many perish by presuming, others by fearing the power of men, because they can kill the body; how shall men be able to prevent these? in few words, to resist these poisoned darts, consider of the power of God; when thou considerest he is merciful and gracious, think withal, that he is powerful and just, that by presuming thou sinne not against him: if he were a God of patience without power, than a man might do what he list: again, if a man take this God to be omnipotent, than he will not fear him that can kill the body: when these stand not together, the power of men and the power of God, then fear the great power of God, which is able to take thee body and soul, and throw thee to hell. And thus much for this Attribute. OF THE TRINITY. CHAP. XXIII. JOHN 5.7. There are three which bear record in heaven; the Father, the Word, and the Spirit, and these three are one. THE knowledge of God, as was propounded, was to be sought in his written Word, which taught us not only that there is a God, and that there is but one only God, but also what that God is: the description of whom, out of the Scriptures you have heard, that he is one Essence, most perfect, distinguished into three persons, etc. to the perfection of God, belongs all the Attributes, as you have heard: of all the proper attributes of God, we have spoken at large; there be other attributes, which the learned call Metaphorical; there are but few of them, but may well be reduced under these. We are now to go on with the last thing of our description; that is, that God is distinguished into three persons: for the ground of handling the Trinity we have made choice of this Text, that there are three that bear record in heaven: This mystery is only to be found in the word of God, and so only known of the Church of God, which hath the true word of God, and the Church hath endeavoured to speak as plain as it can in such a mystery. I remember a speech of Saint Augustine, who wrote a book of the Trinity: of this great and excellent point, we must speak with modesty, and fear, we ought to hear with great attention; for where unity of the Trinity is to be showed, saith the Father, men err most dangerously, and nothing is enquired with more difficulty, nor found with more profit: so that we must have great care to endeavour to understand it: so fare as it is revealed, God hath revealed it, and it is sinful, and damnable negligence not to seek after that which is revealed by God: but let us labour for humility, that we look not into this mystery further than is needful. The weakness of man can look on the beams of the Sun, but not on the body of the Sun; so man in this case, if he look too fare, may lose his eyes. The men of Bethshemesh, 1 Sam. 4.6. had the hand of God upon them, when they looked into the Ark of God: will it not therefore follow, that we must be sober in this, seeing God hath really manifested his anger against them in that manner? Hence comes the blasphemy of Heretics, because they have looked into this mystery further than is meet; therefore we will labour with fear to keep ourselves within the bounds of modesty and sobriety: much time may be spent in explaining of words, as of unity, and trinity, and Essence, etc. but I think that our time shall be more profitablely spent, if we apply ourselves rather to the matter, then to explain words: once take this for a truth, and as a thing granted, and as a ground that will hold; That as it was with Adam before the fall, he gave names to every beast, so in this case, the Church may give names and use expressions of her own, to declare this great mystery, without just offence to any; and therefore now to come to the matter. This is a great and principle thing to bespoken of. That there are three persons, and that they are three distinct persons: for the opening of this mystery the better, we must first describe what a person is, and then show why they are such. Quest. What is a person? Answ. The answer is, It is a substance subsisting of itself, undivideable, incommunicable, living, understanding, and willing: of which description, to open every word briefly, because it is but an introduction to that which follows: First, it is a substance subsisting; I do not say that it is a substance barely, but subsisting with such a property, and in such a manner, that it cannot be another than it is; for instance, Peter & Paul are two persons, they are both substances subsisting; but Peter is in such a manner Peter, as he cannot be Paul; and I say, after this manner a person is a substance subsisting. Secondly, by itself; so it is not an attribute, nor part of another thing. An accident subsisteth by another thing, for it is not a substance in itself, but in another; every accident is in some substance, as white and black. Again, it is not part of another, for that which is part of another, doth not subsist in itself, but in the whole of which it is part; for instance, the matter whereof a man is made in the womb of a woman, so long as it is part of the woman, is no person, till it have in it a soul, and then ceaseth to be a part: and so the humanity of Christ hath subsistence in the second person of the Trinity, and is no person of itself, because it hath no subsistence of itself. Thirdly, Individual, that is a particular; it is one in number. Fourthly, Incommunicable, it is not Communicable, as the Essence is: as the nature of things is communicable to all that are of that kind, the nature of man is communicable to all men, the nature of Angels is communicable to all Angels; so the Essence, and nature of the divinity, is communicable to all the persons, but the persons are not so amongst themselves; therefore we say it is incommunicable. Fiftly, we say it is living, for that which is without life cannot be a person; a Book or a Board cannot be a person, neither is every thing that hath life a person, and therefore I add understanding, and willing; that is so living, that it understands and wills; thus a Beast, and Trees have life, but they want understanding and reason, therefore they cannot be a person; so now you have the description of a person. Quest. How many such persons be there in the Deity? Answ. Three; the Father, the Son, and the holy Ghost: we must prove that these three be substances, etc. It is manifest, first in general, the Father is a substance, subsisting by himself, individuable, incommunicable, so is the Son, and so is the holy Ghost: therefore there are three persons in the Trinity: Gen. 11.7. Let us go down and confound their language: let us go is more than one, and God doth not speak to the Angels by way of consultation, let us, but of command, go you; and in the eight verse, it is said, the Lord confounds their Language: Isai. 6.3. Holy, holy, holy, Lord, etc. three holies is spoken of three persons, applied to one that is called the Lord, that is one Essence; that this is meant of three persons, is aparent; it is granted by all, that the Father is one, and then the Son is another: john 12.34.40. The Testimony of the Prophet is alleged, and there used as applied to Christ; thus saith the Evangelist, Esai spoke of him when he saw his glory, therefore the Son is a person, the same is also for the holy Ghost: Act. 28.25.26. Well saith the holy Ghost, etc. that which is spoken of the Father in the old Testament, the holy Ghost applies to the Son, and to himself in the new, therefore there are three substances, etc. my text is a manifest proof of this; there are three which, etc. they are not three names, nor three properties, nor three several words; they are three, that is, three substances or persons; three that are several, that we may manifest this a little more, and that particularly. There was never any Heretic that denied the Father to be God; concerning the son, these testimonies: Gen. 32.24. jacob wrestled with a man, this same man that jacob wrestled withal, was God; so saith, Hosea 12.3. that jacob wrestled with God: the text in Gen. saith it was man; the other text saith it was God; but how appears this, that it was the Son, because that the Father never appeared in any shape? Again, 1 john 1. In the beginning was the word, here he is called the word; to this may be aded: john 8.28. Before Abraham was, I am, a person severed from the Father: john 17.5. Now Ftaher Glorify me with that glory which I had with thee, before the world was; A person speaking to the Father, severed from the Father: Thirdly the holy Ghost is a person: john 14.16. I will pray the Father, and he shall send you another comforter, here is plainly seen, the Father, Son, and holy Ghost: he speaks not of comfort, but a comforter: 2 Cor. 13.13. the Apostle prays, The Grace of our Lord jesus Christ, etc. therefore not only to God the Father, but also to God the Son, of whom grace is desired, and to the holy Ghost, is prayer made; so that by these Scriptures appears there are three persons, living, understanding, etc. Quest. What reason is there, that there are such three persons in the Trinity? Answ. First, they are all God. Secondly, they all created the world. Thirdly, because that men in baptism, are dedicated unto them all, and make a covenant with them all, as well as with one: we manifest it thus: first, that they are all God; to say nothing of the Father, for that is confessed of all: it appears that the Son is God, Rom. 9.5. speaking of the Son, He is God over all, blessed for ever: so also Heb. 1. O God thy throne endures for ever! of the holy Ghost, that one shall suffice: Acts 5.3.4.5. The Apostle Peter challenges Annanias, and Saphira, that they had not liedunto men, but unto God; and then he tells them, that they had lied against the holy Ghost; so then, the holy Ghost also is God. Secondly, because they all created the world, it appears, Gen. 1.1. In the beginning, God created the world, that the father did create the world, will be confessed of all: that the Son created the world, Col. 1.16. the Apostle speaking of the same, saith, By him were all things created, whether things visible; so john 1.3. By him was created, whatsoever was made, and without him, was nothing made, that was made: so Heb. 1.10. Thou Lord hast laid the foundations of the world: That the holy Ghost did create, appears, Psal. 33.6. By thy word were the heavens made, and all the host of them by the breath of his mouth: so Gen. 1.2. The spirit moved upon the waters. What is that? as the Hen doth upon her eggs, to hatch them, so the holy Ghost preserves them: etc. in the 26. verse, he saith, Let us make man in our Image; not in the image of Angels, but in the Image of God: now then, if these did create the world, and give it a substantial being, they must needs have a substantial being in themselves. Thirdly, because in baptism, men are dedicated unto them all, and make a covenant with them all: they cannot be dedicated to them, that have no being: Matth. 28.21. Go, etc. baptising them in the name of the father, of the son, and boly Ghost: and therefore these three must needs subsist by themselves; and therefore they must have all understanding, and actions, and are all persons &c. more particularly we manifest it, of these that be in question, the son and spirit: if the father be granted of all, to be God, and a person: why is the Son set apart by some? but is proved to be God, and a distinct person, by excellent reasons. First, because the Son did descend, and take the nature of man. Secondly, because he is of the same Essence with the Father. Thirdly, because he ever was, and shall be the mediator of his Church. To explain these; a mere name, a property, or quality, as heretics say he is, cannot descend: john 3.13. Who is he that ascended, but he also that descended? the second person did descend, the humanity did not; What did he when he was descended? he took the nature of man, john 1.14. The word was made flesh; that is, it took flesh to it: for mark, Heb. 2.14.16. Because that the children were partakers of flesh & blood, therefore he did partake, etc. in the 16. verse, He did not take the nature of Angels, but he took the seed of Abraham: therefore before he was made flesh, he was a person, even before he did descend: the reason, that he is a person distinct from the Father, is because he is, and ever was, and shall be, Mediator of the Church, and the Angel of the Covenant, even before he was made man: we prove it; as soon as man sinned, God was offended; and then man could not be saved, without a Mediator; therefore he was the mediator; yet so still, that before his incarnation, he was a person. 1 Cor. 10.9. Let us not tempt Christ, as some of them tempted him; where he calls us to remembrance, that then Christ was in the wilderness with them, etc. so that he was a mediator before his incarnation: job 13.8. jesus Christ yesterday and to day, and the same for ever; therefore mediator, and then there is but one mediator, and that is the man Christ, he is called the Angel of the Covenant: Mal. 3. and therefore he must needs be a person: and thus I have in particular confirmed this, concerning the Son. Now for the holy Ghost, he is also proved to be a person: first, because that he did often appear in a visible shape. Secondly, because there are effects attributed to him, which cannot be attributed to any thing, but to a person. The first of these, thus: Mat. 3. at the baptising of Christ, he descended upon him, in the shape of a Dove: and in the second of Acts, He appeared in cloven tongues upon the Apostles: and therefore is not a property, or quality, as heretics teach. Secondly, because that to the holy Ghost there are given such effects, such appellations, which cannot be given to any, but such a substance: for there is given unto him, to know secret things, that are to come. Secondly, to determine controversies, to give gifts to men, to pray, to be prayed unto, all actions of a person, and of a divine person. First, that he knows secrets: 1 Cor. 2 11. The spirit knows the secret things of God: therefore he must needs be a person: he did know, and foresee things, that should be: how appears that? 1 Tim. 3.2. The spirit speaketh evidently &c. that is, the holy Ghost foretells, what shall be in the latter times. Secondly, he decrees, and determines, Acts 15.28. It seemed good to the holy Ghost, and to us: therefore it follows that he is a person. Thirdly, gifts are attributed to him; Gal. 5.22.23. The fruits of the spirit, are joy, peace, long suffering, gentleness, etc. 1 Cor. 12.8. By the same spirit to one is given, the word of knowledge, and these are disposed of, according to his will: and therefore no property, nor quality, but a person, etc. Again, he helps men to pray, and prays for men: Rom. 8. We cannot pray as we ought, but the spirit helpeth our infirmities, he makes sighs, and groans. 1 Cor. 13. The fellowship of the holy Ghost be with you; he that makes prayers for us, helps men to pray, and is prayed unto; he cannot be a name, and property, etc. as heretics say, but a person. And so I have showed you, the holy Ghost is a person: I remember one thing now, which I should have given before; a reason that I gave, why the Son is a person; is, because that he was of the same nature with the Father, because he is the Son, a son begotten of his father; not a created son, but a begotten son: Col. 1.15. The first begotten etc. Pal. 2.7. Thou art my son this day have I begotten thee: showing an everlasting begetting; as the Son is everlastingly begotten, so the Father everlastingly begets, so that the Son, must be a person distinct from the Father, in Divinity, and also in Humanity, he is the Son of God; as God, he is the Son of God, begotten of his Father, and so of the same nature with the Father, and not a name, but a person: as man he is the son of God, God the Son, is joined unto the humanity, and therefore Christ saith, I go to my Father, and your Father; my Father by nature, your Father by adoption: therefore he must be a several, and distinct person. Use 1. This teacheth us, to confute all Heretics, as the Sabellian, who will have but one person, in the Divinity; and for divers respects called Father, Son, and holy Ghost, having no several being, that the Son hath not the same Essence, with the Father; nor the holy Ghost, the same Essence with them both: but by this ground you are taught to abhor these, and the like Heresy. Use 2. It teaches those, that have heard this doctrine, by faith, to conceive three persons, as they are delivered unto us: this surpasses the reason of men, and Angels, therefore every man ought to labour to know this by faith; and not to rely on sense, and reason, but on the word of God: Saint Bernard saith, I shall speak this boldly, that which I do not understand, I believe, that which I cannot conceive, yet I believe never the less: and so ought every one of us, to labour to believe, though we cannot tell how it should be: there is great necessity of believing this truth, no salvation can be, except a man do hold this Trinity: therefore every man ought to labour to believe, he must walk by faith, and not by sense: it is impossible that the shallow conceit of man should be able to find these mysteries, if God had not revealed them, it were as possible to empty the Ocean with a spoon, as to find them out: because they are matters of faith, and not of sense; hold fast that which God hath revealed: no man may go further than God hath revealed, so far he must go: further is dangerous curuosity: Deut. 22.29. Secret things belong to God, but things revealed to us, etc. that which is manifest, saith Saint Austin, is ours, because we cannot see that which is hid; therefore labour to conceive, so far as God hath revealed: and yet notwithstanding, if any man ask, how it may appear, that there are three in one? Saint Austin hath a pretty similitude, to express there are three: the Spring, and River, and a portion taken out of these, are three distinct, etc. but if any man should ask, what is the Spring? water: what is the River? water: what is the portion taken out? water: come to a Well saith he, & fill three cups with water: we can say, they are three, but we cannot say, that they are three several waters; these mysteries being hard, aught to be studied, and prayed for: Saint Augustine saith, give me that I love, what is that? when I set myself to know thee, I beseech thee, give me a heart, that I may know thee, even these great mysteries of salvation: thus every man ought to pray, etc. CHAP. XXIV. JOHN 5.7. There are three which bear record in heaven; the Father, the Word, and the Spirit. Quest. HOw are these persons distinguished? or how are these three distinguished? Answ. The answer is, they are three, not divided, but distinguished, truly, and really: not essentially, but personally, and that by their order, properties, and works I say, they are distinguished, not divided; there is a double distinction of persons, one is called an essential distinction, than the persons are so distinguished as they are divided, and there is a personal, but not essential distinction; then one person is not severed from another, because the Essence is not severed. Three persons of men essentially distinguished, are three men; but the persons of the Trinity distinguished only personally, are not three Gods, but one. The former three persons are three men, because their essences may be divided, although not in the general, yet in the special; the latter three persons, are not three Gods, because their essence cannot be divided. Three men have all one nature, all one humanity, in the general, but they have not all one nature in the special; for the nature of one is not the nature of another: now in this, the reason is manifest, because that their essence is finite, and divisible; but here, there are three persons, and cannot be three Gods, because their essence is infinite and indivisible: so that in the Trinity, there is, as a Father speaks, alius & alius, not aliud & aliud; that is, there is but one substance, yet many persons. As the Father is another person, but not another thing from the Son, and the holy Ghost another from them both: and this is manifestly proved after this manner: Three must needs be a personal distinction, they are three witnesses, (and a witness cannot change his habit, as Heretics say,) yet so as they are but one, john 1.1. In the beginning was the Word, and the Word was with God, and the Word was God: the last of these manifests that the Essence is not distinguished, but the persons; for the Word was God: That there is such a distinction, Psal. 110.1. The Lord said unto my Lord; there the person speaking, and the person spoken unto, are distinguished: the Lord said to Satan, The Lord rebuke thee; where in the first place is the Son, the Lord rebuke thee, he means the Father, john 5.32. there is another that beareth witness of me: and in john 8.18. I bear witness of myself: john 14.10. I am with the Father: he doth not say, I am the Father, but I am with the Father: whereupon it must needs be, that there is distinction, between the Father, and Son, and the holy Ghost is distinguished personally from them both, Mat. 3.15. there is a voice from heaven, and the Spirit descended like a Dove, the Father speaking, and the Son is he of whom he speaks, the holy Ghost he that descended, john 14.16.27. I will pray the Father, and he shall send another comforter in my name: whence it follows, that therefore the Father who sends, and the Son who prays, and the holy Ghost who is sent, are three persons really distinguished. This may suffice to show unto us, that there are three distinct person. Quest. But how are they distinguished in their orders? Answ. First, because they are one before and after another, by an unchangeable order; first, second and third, they are not one before another in dignity, but in order, and that is unchangeable; for the first cannot be the second, nor the third; the Father cannot be the second person, nor the Son cannot be the first, nor the third, etc. the reason of this is, because the Father is of himself, not of another, having the foundation of personal existence or substance in himself and of himself; therefore it must needs be, that he must be the first; that is that which some think Christ intended, john 5.26. The Father hath life in himself; that is, first, and originally. Secondly, the Son is of another, and therefore he cannot be the first person, because he hath the foundation of a personal subsistence from the Father; and so he cannot be the third person, because he hath it only from the Father: this is that same in john, As the Father hath life in himself, so hath he given to the Son to have life in himself etc. he receiveth it from the Father. The holy Ghost is neither of the Father alone, nor of the Son alone, but he is of them both; therefore he is the third person receiving the foundation of personal subsistence from the Father and the Son; then this immutable order doth distinguish them. It is true, that the Scripture places the Son before the Father, and the holy Ghost before the Son, 2 Cor. 1.13. The grace of our Lord jesus Christ, and the love of God the Father, etc. 2 Thes. 2.16. jesus Christ our Lord: Revel. 1.4, 5 john wishes salvation to the Churches, first, from the Father, secondly, from the Spirit: this is not to change their order, but because the matter they speak of requires it; and to show that there is none greater or lesser than other. Quest. How are they distinguished by their properties? Answ. They have every one incommunicable properties, by which they are distinguished; the Father begetting the Son, the Son being begotten, and the holy Ghost proceeding; these properties are such as cannot be communicated to others without them, nor amongst themselves; such as they had before there was any beginning of the world; this is as some Divines say, nothing but the proper manner of existing; for they say, the Father is the nature of the Divine Essence, subsisting by the incommunicable property of begetting: The Son is the nature of the divine Essence, subsisting by the incommunicable property of being begotten. The holy Ghost is the nature of the divine Essence, subsisting by his incommunicable property of proceeding. I say, by these relations they were distinguished amongst themselves, before there was any creation. The Father is unbegotten, begetting the Son: The Son is begotten by an unsearchable generation; the holy Ghost is of the Father and the Son, after a wonderful manner, which is called procession. That they are thus distinguished, is gathered out of the Scriptures, thus; because the Scriptures never tell us of any original, or beginning that the Father had, therefore is unbegotten. Again, the Scriptures tell us that there was one begotten, and that was the Son, Psal. 2.7. Thou art my Son, this day have I begotten thee, john 1.14. the only begotten Son, Rom. 8.32. he is called his own Son: than it is manifest, that there is a second which is begotten. Lastly, the Scriptures tell us of one that proceeded from them both; it is manifest, john 15.26. The comforter that I shall send, is the holy Ghost; and thereupon he is called the Spirit of the Father, Mat. 10. and the Spirit of the Son, whom the Father will send in your hearts; why? because he proceeds from them both: observe a little more, these are the particulars of the persons, the Father begets, (I do not say, the Essence begets) the Son is begotten, (I do not say, the Essence is begotten,) this is understood of the person, not of the Essence; why? because they must have the Essence of themselves, or else they cannot be God. These personal actions, which they exercise one to another, are called internal works; and hereupon that ground is, that the Schools hold, that their internal works are divided, that they cannot be communicated; the Father in begetting, the Son in being begotten, and the holy Ghost proceeding. Quest. How are they distinguished by their works? Answ. Their works are creation, redemption, sanctification, and the like, which in the substance are common to them all three, but in manner of working are proper to some one. To explain this, There is a rule, that the works of the Trinity without them, are undivided; these three persons are together, and work together: for there is but one work, they work all together. The Scripture speaks plainly, Gen. 1.26. Let us make man: where we see, there is a common work; the Father faith not to the Son, I will make man, or make you the man, etc. but, let us make, etc. This is that which Christ speaks, john 5.25. The Father works hitherto, and I work: and so john 16.15. All that the Father hath is mine; whatsoever it is that is the Fathers, is mine; the difference is in the order, and manner of working: this is manifest, 1 Cor. 15. Thanks be unto God that hath given us victory, through our Lord jesus Christ: where God gives the victory, but by Christ. The Father's use much one testimony of Paul, to this purpose, Rom. 11.36. Of him, and through him, and for him, are all things, to him be glory for ever, Amen. The Apostle speaks there of works, which we call works a dextra; he nameth three manners of working, and yet he saith, there is but one God, and therefore to him be glory. Now on the other side, as the Essence may not be divided, so the persons are not to be confounded; for he saith, of him, and through him and for him, are all things: the Father works all things of himself, by the Son; and the Son works from the Father, by the holy Ghost: this is the manner of working. And before I come to the Reason, let me add one thing more; a distinction which Martin Luther had: the works of the Trinity are to be considered absolutely as they are God, so they are common to them all; and relatively, that is to say, that every one works according to his personal property, and so one creates, and another redeems, and another sanctifies. The reason is this, for the Father, he is of himself, and therefore works of himself; the Son is not of himself, as a person, but from the Father; and therefore he works from the Father, and the holy Ghost from them both, and is not of himself as a person, and therefore works not of himself, but from them both: thus the ground of their working, is the manner of their subsisting; therefore we give the Father the beginning of the work, and the Son the forwarding and framing, and the holy Ghost, the effecting, etc. So that we see, by this that I have opened; first, what is communicated to them all, wherein they differ, and how they differ (viz.) by order, properties, and manner of working. Use 1. This takes away an imputation, that Heretics have laid upon the Church, that it hath brought in vain appellations, in expressing this misstry; and they tell us that it is forbidden that a woman should speak in the Church; the meaning of which place they say is, that Philosophy which is but a handmaid, should not speak in the Church: Arius, Sabelliens, the great grand heretics denied the deity of the Son, and the holy Ghost; they had this cavil for themselves, we speak no other way, than God speaks, we are cast out of the Church, and excommunicated, because we will not admit these profane voices, of Trinity and Unity; but the Church is not worthy of blame, neither is there any excuse for them; for the Church doth not take up these names out of any affectation of novelty, but as Saint Austin speaks, merely out of a necessity of speech; namely, because, that otherwise, they could not meet with, nor distinguish heretics, that they might be better known when Heretics began to oppose this doctrine; they would say there was one God, and when they saw there was three persons, Father, Son, and holy Ghost; they would say these three were one God, but how? as it is said, Acts 2. the Saints had all one heart, therefore the Church takes these terms, one in Essence, to discover these Heretics; so they will say, that there was a Father, Son, and holy Ghost, but that the Father was sometimes the Son, and sometimes the holy Ghost: so that he was the Father in one respect, and the Son in another: hereupon the Church, upon warrant of the Scriptures, found out these words, that whereas Heretics would speak with the Church, and would not conceive and mean with the Church, they might be severed and known to be Heretics. Use 2. Secondly, here is direction, for every man that will truly and savingly believe, in one, and three; in one Essence, and three distinct persons; not dividing the Essence, nor confounding the persons: he that believes in a God, and not in three persons, hath a fiction of his own brain, which he believes in; he that believes, that there are not three persons distinguished, and one Essence, cannot be saved; for a man cannot be saved, but by true faith: but he that believes not in the trinity, as he hath revealed himself, hath not true faith; every man therefore must labour after this manner to believe: whereupon brethren, we infer the necessity of the knowledge of this mystery; for a man cannot believe, unless he know it, therefore every one ought to bend his ears, and his head to know it: if God had revealed himself in general, it had been enough to know him so; but God hath revealed himself in particular, how he is one, and how he is three: therefore the Church knowing that this is necessary, hath appointed us a time to consider of the premises: dare any man say, that this knowledge of God is not necessary? if this knowledge of God had not been necessary, he would never have taught it; therefore ignorance of this is sin, especially when a man is negligent, upon this supposition, that it is enough to know that there is a God, and no more; therefore every man ought to know this: it is necessary that every man that would be saved must believe, and no believing without a distinct understanding of the Trinity; he shall be in danger of hell fire that doth not labour to know and understand it, when he hath the means; and yet there are, that will not know this distinction, but are content to have an implicit faith; it is the Doctrine of the Church, that a man that believes not this distinction, cannot be saved, 1 john 1.23. he that denies the Son, hath not the Father. Use 3. This instructs every man to worship God aright: how is that? undoubtedly, as he hath revealed himself in unity and trinity, not denying the Essence, nor confounding the persons: he that worships God, and not three persons, worships an idol; and he that worships three persons, and not one God, worships three idols: therefore to avoid all idolatry, a man must be able to distinguish them; how? as a child only by three names; no, it is not enough to know no heresy, but men must know to worship him him aright; therefore every man must labour to conceive of him aright, as he hath revealed himself, and here is the image that every man isalowed unto him, unity and trinity, etc. it is not enough for a man not to conceive erroneously, but he must conceive truly. The worship of God is necessary; for whom? for God: nothing less; it is nothing to God, that thou worship him; it is necessary for man, and it is necessary to worship aright, then necessary as he hath revealed, and this they cannot do unless they know him. Turks, they cannot be saved, because God hath not revealed himself, one in three persons to them: the jews, they cannot be saved, because God hath not revealed one in three persons to them: though God did in the old Testament shadow this out, yet he did it so darkly, that they understood it not. Then every one that is in the Church may be saved? no: they that live in the Church, and do not endeavour to understand as God hath delivered to the Church, cannot be saved, Rom. 10.13. Then every one that calls upon the name of the Lord shall be saved? no: there is nothing more used in the Scriptures, then to put down invocation, for all the worship of God, and so it is taken there: Then every one that worships God aright, shall be saved; yea, but how can a man invocate God, if he know not the advocate and mediator jesus Christ? so, how shall a man perform any worship to God, but a fiction of his own brain, except he know this mystery? therefore, fearful must needs be the condition of such, as are ignorant of this sacred mystery: This should be a provocation to every man, to labour to know these mysteries; you must go and meditate about these things, and beat your heads about them: so that walking in the worship of God here, he will honour you, etc. OF GOD THE FATHER. CHAP. XXV. HEB. 1.6. Thou art my Son, this day, etc. IN the next place it follows, that we speak of every one of the persons in their order: and the first is the Father, this text that I have read, gives ground to speak of him, concerning whom, the first Question principally to be handled is this; namely: Quest, What is the Father? Answ. He is the first person in order, not in time; begetting the Son, creating the world: the thing that is described, is the Father: This word (Father) is applied to God in Scriptures two ways. First, Essentially. Secondly, Personally. Essentially, in the first place; that is, when divine things, are opposed to humane; eternal, to earthly; God to the creature: and Father in this sense, is not applied to the first person in Trinity, but to the whole Essence: and this is that which Christ taught us, Matth. 6. Our Father which art in heaven: Father, there belongs to all. Mal. 2.10. We have all one Father; and in this respect the Son is called Father; Isai. 9.6. Father of eternity: Heb. 2.13. Here I am, and the children that thou hast given me: speaking of Christ, and those that were begotten by his word: and in this respect, the holy Ghost may have the name of Father, given to him: because it is he that begets us again, in which respect it is, that God is called Father, by creation, and Adoption. Secondly, the Father is to be taken personally, and that is with reference to the Son, and not to the creature: and so in this description, Father is to be applied to the fitst person; as appears by that which I have read. The next thing, I say, he is a person; the Essence is common to them all: but the distinction is three fold: by his order, and by his properties, and by his works. First, order, I say, the Father is first in order, not in time; because the Son is coeternal with him, he not before him: john 1.1. In the beginning beginning, (when other things began) there was the word with God. Prov. 8.22. He possessed me, in the beginning of his ways: a place so manifest of the Son of God, as Arrius, the grand enemy could not deny it; where he saith, I was with him before the world was: and thus the Prophet Micha 5.2. hath it, speaking of Christ, His go forth have been of old, from everlasting: there is mention, of two go forth: one in time, and that is, as he was man, his incarnation. Secondly, another from everlasting; and this was his begetting, of God from everlasting and so the Father was not before him, in time: Heb. 9.14. He is called the eternal spirit: a place commonly understood, of the divine nature of Christ: so that by all this it appears, he was before him, in order; not in time. The next thing is his property; begetting his Son, included in the name Father; the Father is unbegotten, and begets the Son; the Son is begotten, because he hath a beginning of his person, from the Father: as Saint Basil observes; the Father hath his foundation within himself; we may believe the reason, because that never any Heretic denied it; now he begat his Son, I shown you it before: Psal. 2.2. Thou art may Son this day etc. and so here, unto which of the Angels, did he say, thou art my Son, this day have I begotten thee? and therefore he is called the only begotten Son: john 1.14. We saw his glory, as the glory of the only begotten Son of God: therefore he is called the first begotten: Col. 1.15. If any ask me, Quest. How begat he him? Ans. I answer, I know not; no tongue can express, no heart can imagine, God hath not revealed it: that he did beget his Son, that is revealed; but the manner how, he hath not revealed: yet this we are sure of; in the negative, we may understand how he was not begotten; every thing that is applied to God, being purged, and freed from corruption, and made perfect, is applied to him; therefore in general, with men, there is imperfection, that the Father should be before the son in time, this is imperfect; that the Father should beget, a son out of himself, is imperfect; this is imperfect, for a father to beget a son by motion, and corruption, this is imperfect: but it is perfection, to beget him without motion: this is imperfection, for a father to beget a son with part of his Essence, but this is perfection to beget him without difference in Essence: here the Father, and the Son, are both at one time; the Father begets him, in himself, not of himself: thus much for the second distinction of the roperty. The third distinction from the work, or manner of working, creating the world; of this we need no further proof: it is enough that we believe in God, the Father almighty, etc. where Father is distinguished by his power: that as his Son hath the work of redemption; the holy Ghost of sanctification; so the Father of creation: then I say, it is manifest, that the Father created the world, begetting his Son in himself, of the same substance with himself, creating the world out of himself, of an unlike substance to himself, being every way divers etc. This shall suffice for the opening of this distinction. Quest. Why is he first in order, and not in time? Answ. Because he is the eternal Father; therefore he must have an eternal son, and spirit, an eternal wisdom, and power. First he is an eternal Father; therefore he must have an eternal Son: for Father, and Son, are relatives, one gives the being, to the other: Husband, and wife, are relatives: Kings, and Subjects, are relatives: Kings give a being to the subjects; so in this, Father, and Son are relatives: no Father, without a Son, and no Son without a Father; and no sooner a father, than a son: if a man be a father, he he must be elder than his son; but God cannot be a Father elder than his Son: therefore as Father, and Son, they are of the same age; as it were the same day, the same hour, as I may so speak, they are coeternal, and therefore both of the same time: Saint Basil saith, how shall not he be from the beginning, that had nothing before him, but himself, from whom he had his beginning? In the next place, because he is an eternal God, and hath an eternal wisdom: no God without his wisdom; deny wisdom, and deny the Son: so Prov. 8. He is called the wisdom of his Father. 23. verse, he saith, I was before his works, before all creatures whatsoever: he and his wisdom, were never separated; therefore it follows, that he must needs be an eternal Son: hereupon is it, that which Solomon calls the wisdom of God: Saint john calls the word of God, in the beginning was the word: therefore he must be an eternal person. Thirdly, the eternal God, must have eternal power, for God without power is nothing: so Luke 1.35. The holy Ghost shall come upon thee, and the power of the most high, shall overshadow thee: where God is not without his power; then we conclude, that seeing he is an eternal Father, he must have an eternal Son, and spirit: and the eternal God, must have eternal wisdom, & power, therefore he is put first in order. Quest. How is he distinguished by begetting? Answ. By communicating his whole Essence from all eternity: the Son is begotten; how? by receiving his whole Essence from his Father: The Father begetting the Son, by communicating his Essence; but how gives he to him, his whole Essence? not by alienation, but by communication: we thus open it; he gave him his whole Essence, because the whole Essence of God, is so simple, that it cannot be divided; if it were divided, it were the overthrowing of the whole Essence; therefore when he communicates, he communicates not a part, but the whole; and when he communicates, he doth it not by alienation, for than it should cease in him that gave it; but it doth not cease so, but by communication it is so given; that abides his still, though he communicates it to the Son; one testimony for many, Collo. 2.9. In him dwelleth the Godhead bodily. For in this Generation, there is no division, nor transmutation, and yet there is a true multiplication of persons, but not of the Essence; that never divides. Qu. The third thing, how is he distinguished by the work of creation? Answ. Not by working, but by the manner of working; because the Father creates by the Son, and by the holy Ghost: the work is common to all, for all create, but the manner is different: you heard the reason before; these cannot be divided; but the Father gins the work, and executes it by them, and the reason is because the Father, hath his beginning of his person himself; and the Son, and the holy Ghost, receive it from the Father; therefore it is the Father creates by them; and is distinguished from them, not in the matter wrought, but in the manner of working: and thus I have opened this Doctrine. Use 1. This teaches us, how we ought to believe concerning the Father: namely, that he is thus distinguished in order not in time: if any man should have a thought, & nourish it, that the Father should be before the Son, or spirit, in time, he doth not only overthrow the Trinity, as much as in him is, but the Deity: S. Ambrose saith, if the Father had beginning before the Son, than he was God first, and Father afterwards, that cannot be; God turn this thought from our hearts, saith he: tell me then, how dost thou believe, that he is the immutable God? if he be so, (how can this stand?) there is a mutation, by this accession of Father, there is a change: how is he without change? if a God first, than a Father: God turn such conceits from us; it may well be with men, he is a man now, and father some years after, for he is subject to change; but bring the nature of God to a change, and thou overthrowest the nature of God; therefore we must beware of this: thus we are to believe, that the eternal Father, is with the Son; and the eternal Son, with the Father: he that will worship God aright, let him join these two together, that the Deity hath joined together; beware you separate none of these. It is true, we are to hold it, after a divine manner; not to judge of it, by a humane generation; as that the Father, must be elder than the Son, we are not to judge after this manner, for this is the ground of errors: again, if the Father beget his Son, than he is divided; we hold no such thing, he did not beget him in time, and if they will follow humane generations, than the Father must have another sex, to beget him upon; and if you will have it, as in humane generations, than the mother must have a womb to carry the Son, nine or ten months: if these be absurdities; why would you tie us to this, contrary to the word? this we are to hold, and to look to that which is revealed; and to go no further: we conclude this use, with a speech of Saint Ambrose: it is impossible saith the father, for me to know, the secrets of this generation; he saith well, for we may not search into these secret, and high mysteries; it is such a thing, that when I think of it, my mind fails me, I know not how to utter it: Phil. 4. the Apostle saith, The peace of God which passeth all understanding. How much more this, the Father begetting the Son? clap thine hand upon thy mouth, and admire at these things! thou knowest he did it, but thou must not search how it was, he did it; let us rest with that which God hath revealed that we may not fall into error. Use 2. Secondly, this commends the great love of God to man; that when he had a Son, a natural Son, begotten in, and of himself, yet he would adopt other sons, to be heirs of the same glory with this Son; this is great love. It is the love in men, that if a man be childless, and have not a son, he adopts a stranger; this is accounted great love, that he will adopt another's son, and make him his own; but when a man hath a son, then to adopt, and then to take an others, it will be accounted exceeding love: many men, when they have a natural son, desire to have no more; some men have many sons, and desires to make the eldest great, the eldest shall have all, and the younger nothing (God made another law, but we forget nature and law too, this by the way:) but if parents love be such, Gods is much more; that when he had a natural Son, he adopted many to be heirs with him, Rom. 8.17. jacob set forth this love to joseph, that when he had twelve sons, yet notwithstanding he loved Ephraim and Manasses, the sons of joseph; he would adopt them, that they should be the heirs of the land of promise; and yet there was some reason; but see, here is greater love in God, when he had but one Son, he was content to adopt enemies to make them sons, that they might be heirs together with him, of the same heavenly inheritance. Object, Some may say, you talk so much of God's love to others, that you lesson his love to Christ; surely the world will say, he loves him not, that he makes other heirs with him. Ans. I answer, the great Emperors of the world cannot make a division of their Empires, but they must lessen them; but such is the riches of God, that this Son shall not have the less for divisions: for as Saint Augustin speaks of the Sun; the Sun (saith he) God hath so created, that it may enlighten many men, and so every man hath abundance of the light of it, and yet the Sun hath nothing the less itself: so God can communicate his celestial glory, and heavenly kingdom to all his sons; he can make them all kings, and sons, and heirs, and fellow heirs with Christ; so that man shall have enough, and he not the less, for there is no dividing. Use 3. Again, this teaches us, Hath he begotten the Son? hath he an only begotten Son? we remember (saith Saint Ambrose) the first begotten, because there was none before him; and the only begotten, because there was none after him; he was his own and only Son, What Use make you of this? This: Consider of the Justice of God, and the great strictness of justice, that he had but one Son, and he voluntarily took our nature upon him, and also took our sins, to stand in our rooms, to answer for our sins; yea, that this natural Son, this only Son entreated his Father, that if it were possible this cup might pass from him: yet notwithstanding, he would have him drink of it for the satisfying for our sins: this would be counted great severity with an earthly King, if his son should transgress, to cut him off; but when he had not committed any thing, to cut him off for others offences, it would be counted great injustice. If so be it was an evidence of strictness of justice, which stories speak of heathen men, that an Emperor, when his son had offended the Law, and both his eyes were to be put out, put out one of his own eyes, and one of his sons, to satisfy the law: 1 Sam. 14.29. Or that of Saul, he that hath done this, shall die, though it be jonathan my son: how then doth this argue a great strictness, and love of justice, seeing there is one, that for our sins, though he was Gods natural Son, was given to death of his Father? What of this? Mark here the love, and justice of God, that he hath showed toward men; who, that he might spare them, would have his justice satisfied by his own Son; and though he entreated him, yet he would not hear him: know hence, and see the severity of God to sinners, and the mercy of God to us: therefore let us make more conscience of sin; let us see the fearful condition of those that reap no benefit of Christ's satisfaction. This serves to strike terror and fear into the hearts of Gods own children; for if they sin, they are subject to the hand of God, till they repent; for if we be wanton and careless, he will not spare his own adopted sons, that spared not his natural Son; therefore labour to know him, and serve him, and we shall have eternal life hereafter. OF GOD THE SON. CHAP. XXVI. HEB. 1.5. Thou art my Son. THE first person is the Father, of whom we have spoken: the second person is the Son, of whom we are now to speak: the ground of both, this text of Scripture will manifest. Quest. What is the Son? Ans. He is the second person in the Deity, begotten of the Father, redeeming the World. To open this description: the Scriptures speak of the sons of God, four ways: First, by Creation; and so are principally men and Angels: whereupon, in the first of job, the Angels are said to be the sons of God: and so Mal. 2.10. men are said to be the sons of God; we have all one Father: so Luke 2.3. Adam is said to be the son of God, and successively all mankind. Secondly, by Regeneration; and so all the elect being begotten anew, are sons, Rom. 8.15, 16. they that have the spirit of God, are his sons, Gal. 3.16. by faith we are all the sons of God, Gal. 4.6. because we are sons, etc. many such testimonies there are, but they are needless to our purpose. Thirdly, by Generation, and so the second person in the deity, is begotten of his Father. Fourthly, by Union, and so only the humanity of Christ, by that union it hath with, and subsistence in the second person, is the Son of God, though naturally the son of Mary. As a woman is said to be such a man's child, when she hath married his son; and as the soul is not naturally begotten, but joined to the body, yet we say the soul and body are but one; so the humane nature of Christ is the Son of God, by way of personal union: now that Son which we speak of, is not by creating, nor recreating, nor uniting, but by generation, of whom we say he is a person, and the second person in order, not in time, as we have showed of the Father; this we add as a difference, that he is a second person of the deity: my reason is, because I would by this prove that he is God; for the Father, none do make question, but for the Son they do, therefore we will manifestly prove, that he is the second person in the deity, cosubstantiall with the Father; we manifest this, john 5.7. There are three that bear witness, of what? namely, that Christ was the Son of God, and the Son of Mary: it shall suffice us therefore; first, his Father witnesseth at his Baptism, and transfiguration; at his Baptism, Mat. 3.7. This is my beloved Son, etc. at his transfiguration, Mat. 17.5. So than it is manifest by the testimony of the Father, that he is the Son of God by generation. Secondly, the Word witnesseth it, that he is the Son himself, john 3.16. God so loved the world that he gave his only begotten Son: not to stand upon this (his only begotten Son,) than he must be a Son by generation: but it is added, whosoever believeth in him shall be saved: never was there any other Son of God, that could deliver any, no, not from temporal destruction, much less from eternal, by believing only in him: but this Son of God doth so; for what saith the Prophet, though these three, Noah, Daniel and job were there, they should save neither son nor daughter, but their own souls; therefore it follows, that this Son must needs be God: add to this, john 11.17. The Father works hitherto, and I work: it is as much to say, I am God: how gather you that? it was a phrase so apparent among the jews, that he would make himself God (by calling himself the Son of God,) that they challenged him with blasphemy, because he said he was the Son of God joh. 10.30. I and the Father am one: there is the unity of the Essence, and distinction of persons: one, how? one in will, and power, and Essence; and therefore it was, that they went about to kill him; he asked them, why will you kill me? they answered him, because thou being a man, makest thyself God: again, john 11.4. concerning the death of Lazarus, this was done to the glorifying of God, and that the Son might be glorified; mark what he saith, that the sickness of Lazarus, and his death, was for the glory of God: how? for the glorifying of God? for the glorifying of the Son of God; intimating unto us, that the Son of God, and God are all one; so that all these serve for the testimony of the Son. Thirdly, the testimony of the holy Ghost, who gave no such testimonies as these, but gave testimony by the Prophets and Apostles, for he spoke by them, as Isaiah 9.6. he shall be called the mighty God; wherein he shown that he was God: it is not said, he shall be made the mighty God: not by office, (so men are:) And though the name god, is given to men, yet the omnipotency of God, jehovah, is given to none but God; and in the same place he is called the Father of eternity, therefore he must needs be God, Gen. 22.1. God appears to Abraham, and that God was Christ; that appears in the second verse, because he commands him to do that which was contrary to the Law, namely, take thy Son, etc. who could command this but God, and not sin? this was not the Father, because that in the 11. verse, he is called the Angel of the Lord, but never was the Father called the angel of any; therefore it must needs be the Son: but was it not a created Angel? no: that appears, because in the 22. verse, he saith, because thou hast not spared thy son for my sake, etc. and therefore it must be the Son of God, and also by reason of that same which is added, it cannot be any other but the Son, because he bids him stay his hand: and finally, in the 16. verse, he swears by himself, that he shall be rewarded, which no created angel could do, and therefore it must needs be the Son, Phil. 2.6. he thought it no robbery to be equal with God; that is, in such estate, that God was: so Col. 2.9. the godhead dwelled bodily in him; that is, the whole deity; and not as some would distinguish his divinity, for than it might have been some qualities, but he saith the deity. The next thing is, his property; he is the begotten Son, it must needs be the Son's property, and this is considered, Psal. 2.17. Thou art my Son, this day have I begotten thee: (This place applied by the Apostle to the resurrection of Christ is not weakened, because by the resurrection his eternal generation was declared, Rom. 1.4. declared to be the Son of God, by the resurrection from the dead:) so you heard john 1.14.33.16. Col. 3.15. he is called the begotten Son of his Father. The Son is unbegotten in respect of his Essence, yet begotten in respect of his person, because he had his personal existence from his Father; begotten (here is to be understood with purging from all impurity) before all time, not in time; not out of the Father, but in the Essence of the Father: he is not begotten by any motion and corruption; he hath not part of the Essence, but the whole Essence, therefore all imperfection being taken away, he may be said to be begotten. Thirdly, by the work of Redemption; redeeming the elect from their bondage wherein they were, from sin and sathan, Rom. 4.9. we are said to be justified by the blood of Christ, Rom. 8 Who shall lay any thing to the charge of Gods chosen? it is Christ that justifies, etc. Ephes. 1.7. We have redemption through his blood, from sathan, Luke 11.21, 22. the strong man is cast out, 1 john 3.8. he came to dissolve the works of the devil, and from death, he was made a curse for us; and therefore the Apostle so triumphs, 1 Cor. 15.5, 6. Oh death! where is thy sting? thanks be unto God, who hath given us the victory through Christ Jesus: and so this description is made plain to you. Quest. Why do you say, that he is the second person in the Deity, and so God? Answ. Because he is equal to God. Secondly, because the name Jehovah, is given unto him. Thirdly, because Essential Attributes, are attributed to him. Fourthly, proper works, and so divine works are given to him: to explain these. First, we say, he is equal to God. john 16.15. All that the Father hath is mine. It is manifest, that there is equality; an adopted son cannot say, that all, that my father hath is mine, he cannot challenge it; but Christ challengeth this to himself: therefore, necessarily it must be, that he is God: Philip. 2.6. He that was in the form of God, thought it no robbery to be equal with God: by form is meant Essential form, whereby he was equal to God, not an accidentually form, as men are said to be partakers of the divine nature; but if he have a form that was equal to God, it must be an Essential form; it appears, the Apostle saith, that he took upon him the form of a servant: what was that? not the shape of man, but the Essential form of a servant: so also he was in the Essential form of God, and therefore equal to God. Col. 2.9. The Godhead dwelled in him bodily. If the son of man, be man, because he hath all the parts of man, because he hath the same kind by generation: Christ then having the same spiritual nature, must necessarily, be equal with God. The second thing, the name Jehovah, is given unto him: a title as we heard before, which is given to none but the true God: so the Psalmist, Psal. 83.18. Thou whose name alone is jehovah. That this is given to Christ appears, jer. 22.5.6. speaking of raising up a branch of David, he saith in the 6. verse, They shall call him jehovah our righteousness: and in 33. Chap. 15.16. verses, He shall be called the Lord our righteousness. A multitude of other places might be noted: in the old Testament, he is called Jehovah; in the new Testament it is said, that they tempted Christ, in the wilderness, 1 Cor. 10.1.6. there it is said, that they tempted the Lord; whence it follows, that the name Jehovah, was given to Christ. Thirdly, Essential Attributes are given to him, as in that place before, all that the Father hath is mine, eternity, omnipotency, etc. john 1.1.2. In the beginning was the word etc. omnipresency, being in every place; Matth. 18.20. Where two or three are gathered together in my name, there I am in the midst of them. Matth. 28.20. I will be with you till the end of the world. john 3.13. Who is he that ascended, but he that descended? Intimating, that while he was upon the earth, he was in heaven, etc. omnisciency, knowing all things: Matth. 12.15. He knows the thoughts of men's hearts john 21.17. Lord thou knowest that I love thee: for thou knowest all things; omnipotency, so it appears, john 5 19 All that the Father doth, the same doth the Son; and all that the Son doth, the same doth the Father. Philip. 3.21. Being strengthened by his mighty power, by which he is able to do all things: so that these things, being given to him, he must be God. Lastly, proper works of God, are given to him, as creation, that is given to him; john 1.3. He created all things that were made. Heb. 1.10. The holy Ghost said, that he created, and so the working of miracles, as to raise up the dead, these were the works of God. Lastly, divine worship is given to him, john 5.23. That all men might honour the Son, as they honour the Father; That which is given to the Father, may be given to the Son; which could not be except he were God: etc. john 4.14. You believe in the Father, believe also in me. Acts 7.50. Lord jesus receive my soul. So the Apostle, The grace of our Lord jesus Christ, be with you. Philip, 2. At the name of jesus every knee shall bow: that is, all should worship him; therefore it necessarily follows, that he is God: etc. and so you have this explained. Quest. Why is he said, to be begotten of the Father? Answ. Because he received the whole Essence by communication, not by alienation; in which there is no motion: Saint Ambrose saith, the Son is begotten without passion, without action; so that he communicates the whole Essence to him. Col. 2.9. In him dwells all the Godhead bodily: Essentially, as a candle receives light without corruption; as the sun that communicates his beams, and hath no dimunition. Quest. But why say you, that he redeems the elect? Answ. Because he only took the nature of man; gave himself as a price to set them free, from death, and hell, and reconciled them to God: from the work of redemption, we exclude not the Father; yet notwithstanding there is a difference, the Father sends his Son, the Son gave himself, the holy Ghost applies it, but the manner of redemption is far different; what is that? he took the nature of man, and so the word was made flesh; and satisfied the justice of God; and thus he only paid the price: Mat. 20.28. He gave himself a ransom. Acts 20.28. He purchased them with his blood. Titus 2.14. He gave himself for them, that they might be a peculiar people unto himself: and therefore he must be a person distinguished: and thus we have run through this description. Use 1. The use is, First, for the matter of confutation: this must inform us, how we ought to believe to salvation, concerning the Son; that we may avoid their heresies, which say, that he is not God by nature, but by office: neither may we think, that because it is said he is begotten, there was a time wherein he was not, for he was from eternity: Saint Basil speaking to them of his time, take heed of this, saith he, when we say that he was begotten: we do not say, that he was after the Father; but show whence he had his person, nor make him inferior in time; but show that he had his person from the Father: take heed therefore of this; though we cannot see this, yet we are to believe it by faith: This generation of Christ, is to be adored by silence, and faith; and not to be enquired into; he was begotten, when there was neither time, nor spectator; neither was there any interpreter to tell us: Why then should the mind of man imagine, and speak of this any more? the Apostle Paul speaking of his generation as man, 1 Tim. 3.16. saith, Great is the mystery of godliness: God manifested in the flesh, this was a mystery; if this was so great a mystery, what is the divine generation? some shadow it after this manner: it is no unreasonable thing, that the begetter, and the begotten, should be both at one, and the same time: the mind begets a reason, the mind is the begetter, and the reason begotten, are both at one and the same time: Saint Austin saith, it is no absurd thing, to say that the begetter, and the begotten, may be together: as there are in a candle lighted, two things; the light, and the fire; if the question be, what is the cause of the light? the answer must be fire: but if we should ask, whether the light, or heat, were first? we could answer, they are both together: if it may be thus in the creature, how much more in the creator? Use 2. This in the next place, commends unto us, the love of Christ; though he was God, and equal to God the Father; though he was the eternal, and infinite God; yet he became our redeemer: the work doth not so much commend his love, as the manner of the working; if comparisons may be here modestly admitted, it seems, there is a greater love, that Christ doth manifest, than the Father, etc. the Father showeth his love in appointing, and sending, and giving; but the Son gives himself for us; the Father's love is apparent, Isai. 45.4.5. I will give men for thee etc. where God shows his love, to the intent (saith the Lord) that I might free thee; I put thee into their hands, yet what are these? these are nothing in comparison of his love, in redeeming his elect; he put his own Son, into his enemy's hands: so we may see, john 3.16. So God loved the world. Rom. 5. God sets forth his love, that when we were enemies, Christ died for us. Yet notwithstanding, see the greatness of the love of Christ in this, he being God, humbleth himself to the lowest degree, that he might redeem his: as first, he took flesh. Secondly, he dies. etc. Now all this, is grounded upon this, that he being God, humbleth himself, (laying aside all his glory) to the death of the cross: What shall I say, what could he have done more? this amplifies the love of Christ, to give himself freely; there was no necessity of nature, or sin compelled him; but merely voluntarily, that he might redeem us: Saint Augustine saith, do you think, that the spears could have pierced him, unless he himself, had suffered it? as he saith, Matth. 26. I could entreat my Father, and he could give me more than twelve legions of Angels: but yet he being the mighty Son of God, lays all aside, and puts on all baseness: what of all this? this should provoke us to thankfulness, (as David in 116. Psal.) to say, What shall I render to Christ for all his benefits? Israel, when they were delivered out of Egypt, and passed the red seas, sung a song, etc. if such a small thing required this; what doth this, that we are delivered from sin, and Satan, require? It is not enough that we sing songs, and speak good words, but let Christ have his end, for which he hath redeemed us: what is his end? Luke 1. That we should serve him in holiness, and righteousness, all the days of our lives: let us give ourselves to his service, and fear: 2 Sam. 19.9. There the people reason after this manner, David hath delivered us out of the hand of our enemies; and shall we be slack? thus we should speak to our hearts; hath Christ delivered us from death, and the thraldom of Satan; and shall we be slack in giving honour to Christ? Ezra 9.13.14. the people reason thus, that being delivered (say they) shall we turn back again, etc. how then should every one speak to his own heart, thou hast tasted of this, and shall I turn bacl again, and transgress against Christ? therefore learn to remember what the Apostle saith, Titus 2.14. He hath redeemed us a people to himself, to be zealous of good works; and thou that condemnest well ordered zeal, thou hast no dram of religion in thee; for no true zeal, no religion: thou criest out of zeal, thou art a slave to Satan still: therefore let every man bring forth righteousness, and deny ungodliness, and live soberly in this presen world, walking, and glorifying God here, that we may be glorified of him hereafter. OF GOD THE HOLY GHOST. CHAP. XXVII. JOHN 15.26. The spirit of truth which proceeds from the faber, he shall &c THE third person of the Trinity is the holy Ghost. Quest. What is the holy Ghost? Answ. He is the third person of the Deity proceeding from the Father, and the Son, sanctifying the elect. The thing that is described, is the spirit, which in the Scriptures signifies many things; it may be reduced to these heads; I will but name them: First, it hath relation to the creature. Secondly, to the creator; as it hath relation to the creature, the word signifies many things, I will but name them: sometimes it signifies power, sometimes the soul of man, sometimes the life of beasts, sometimes Angels, sometimes natural motions in the heart of man; and divers others, which I pass over. In respect of the creator, it hath a double signification; and it is taken, Essentially, and personally: Essentially, and so all the three persons of the Trinity, are said to be a spirit; according to this, we have it, john 4.24. God is a spirit; where the whole Deity is put under the name of spirit. Secondly, it is taken personally in the Deity, concerning whom: spirits may signify two things, either the person, or the gifts; the person itself, it is manifest in this place; the spirit that proceeds from the Father; the gifts and graces of the spirit: 2 Kings 2.19. Let thy spirit be double upon me: So Numb. 7.11. 1 Thes. 5.19. Quench not the spirit; understanding it, of the grace of the spirit: again, I say the third person, I need not stand upon that, to show that it is a person, common to him with the other; all persons are distinct one from another, really, and truly; he is a person distinct three ways: in order, in property, and working; in order he is the third person; in property, he proceeds from the Father, and the Son, in working, sanctifying, the elect: the Father is the first, not in time, not in dignity, but in order: so the Son the second; and so the holy Ghost the third: we add, the third person in the Deity, that we may have occasion to manifest, that he is God as well as the other; that he is God, there may be many testimonies, Samuel 27.23. David the sweet singer of Israel, the Lord God spoke by me, the Lord said; that, that is in the former the Lord, and God; in the next is said to be the spirit: Acts 5.34. Peter said to Ananias, why have you lied to the holy Ghost? and in the fourth verse, You have not lied to men, but unto God: that in 1 Gor. 3.16. You brethren are the temples of God, and the holy Ghost dwelleth in you: temples of God, and temples of the holy Ghost, both one. The next thing, I say, is the third person, proceeding from the Father and the Son: his property is proceeding: he is, as Athanasius Creed hath it, not made, not begotten, but proceeding. That he doth proceed from the Father and the Son, appears, first, by these places, that he is affirmed to be the Spirit of the Father and the Son: not because he was sent, but because he proceeds both from the Father and the Son; and that is this which Saint Augustine observes, when he gave the Spirit, he breathed upon the Apostles, john 20. to signify, that when he gave the spirit, it was proceeding: and this is the same which the Psalmist called the breath of God, Psal. 33.6. by the word of God were the heavens made, and the host of them by the breath of his mouth: and thereupon he is said to be the breath of the Son: also in 1 Thes. 2.8. he shall consume Antichrist with the breath of his mouth: further, that he did proceed from the Father, is manifest by the place which we have read, john 15.26. and that he proceeds from the Son, john 15 16. all that the Father hath is mine: so he saith he shall receive of mine; therefore the procession is from them both: so that when our Saviour Christ saith, that it proceeds from the Father, he doth not exclude himself, but after a special manner of speaking, he sets his name, after the name of his Father: Why? because he hath his person from the Father, and the holy Ghost received it from them both; therefore we may give it to the Father, as the beginning: and this shall suffice to manifest this; therefore we will conclude as Saint Nazianzen doth, How is it that the Son is of the Father, and the holy Ghost is of them both, coming from them both differently? the Son from the Father, as the light from the light; he shines by the manner of begeting; the holy Ghost, he is from the lights, not by manner of generation, but by manner of procession. The third distinction, by which he is different from the other, is the work of Sanctification, Rom. 1.4. therefore the name of life is given to him; it is he that mortifies the old man, and quickens the new man, Rom. 8.7 The law of the Spirit of life, hath freed us from the law of sin, and of death: therefore he is after compared to water, john 3.5. Except a man be borne of water and the holy Ghost: now the nature of water is to cleanse, and to make fruitful, and to revive things that are ready to die: so the Spirit is he that cleanseth us from our filthiness: so in Ezek. 36.21. I will pour clean water upon you, and you shall be cleansed from all your filthiness. What is that? in the 27. verse, I will pour my Spirit upon you: so that the Spirit, you see, is compared to water. In this respect also it is compared to fire, Mat. 3. He shall baptise you with the holy Ghost, and with fire: that doth quicken up the heart, and cheer it, and sanctify it: therefore hence it is in many places, that holiness is called the fruit of the Spirit, Gal. 5.22. the fruits of the spirit are joy, and peace, gentleness, meekness, long-suffering, etc. all these are fruits of the spirit; therefore it follows, that the holy Ghost is he that hath this work of sanctifying the elect. Quest. Why say we, that he is the third person in the deity, and so God? Answ. Because he hath the name of Jehovah. Secondly, Essential Attributes. Thirdly, works proper to God. Fourthly, divine worship; and therefore he is God. First, the name Jehovah is given unto him: that appears by these texts of the old testament, jer. 1.14. Ezek. 1.4. and so in the new testament, is given him the name of Jehovah. Act. 7.51. You stiff necked that resist the spirit of God, as did your fathers, so do you, they resisted him in the Prophets, and you now do follow them, resisting him in the Apostles: one place more, Isai 6.9. that which is said, The Lord saith go and make the heart of this people fat: that same 28. Acts 20. the Apostle Paul saith, The holy Ghost spoke by Esai as the Prophet; and therefore the name Jehovah being a peculiar name, given to none but to him, that is naturally God; the spirit having this name, must needs be God. Secondly, there are given unto him, Essential Attributes: now Essential Attributes, are four principally; eternity, ubiquity, omniscience, omnipotency, all these are given to the spirit: first, he is eternal; for before the beginning, he moved upon the waters, and Heb. 9.14. He is called the eternal spirit. Secondly, omnipresence. Psal. 139. Whither shall I go from thy spirit? the holy Ghost is said to dwell in the Saints; Rom. 8.9. 2 Cor. 1.16. 1 john 2.27. arguing that it is proper to him to be every where. Thirdly, he is omniscient, and knows all things. john 14.26. He shall teach you all things. john 16.13. He shall lead you into all truth. 1 Cor. 2.10.11. He searches the hidden things of God, and no man knows the hidden things of God, but the spirit. Fourthly, omnipotent; because it is he that casts out devils: Matth. 12. The spirit of God casts etc. this cannot be done by any created power, but he must be God that doth it: 1 Cor. 12. It is God that worketh all in all: And in the 11. verse, The spirit worketh all these things; and therefore he must be omnipotent: and so by these four Attributes, we see he is God. Again, he must needs be God, for the proper works of God are given to him: Gen. 1.2. The spirit moved upon the waters, that is preserving them; job 26.13. The spirit of God hath garnished the heavens; So in the 33. job 4 The spirit of the Almighty hath made me: Psal. 33.6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. Fourthly, because divine honour and worship, cannot be without sacrilege given to any person that is not God, but is given to him: Mat. 28.19. Baptising them in the name of the Father, Son, and holy Ghost; And so the Apostle prays, the grace of our Lord Jesus Christ, and the love of God the father, and the Communion of the holy Ghost: Nazianzen hath sufficient to this purpose; he, saith he, whom the Church doth profess to believe in, is God; now the Church doth profess to believe in the holy Ghost, so that by these it necessarily follows that he is God. Quest. How comes he to proceed from the father and the Son? Answ. Because he received from the father and the son the whole Essence, communicated to him by way of procession: that we manifest thus; the Sons begetting of the Father you heard, to be by receiving the whole Essence from him, by way of begetting: so the holy Ghost is said to proceed from the Father, and the Son, because he received the whole Essence from them by way of proceeding; the thing is manifest, that he proceeded from the Father, and the Son; and therefore is not said to be begotten, but to proceed: and as the Scripture hath been strict, and careful, to reserve these relations unconfounded, so the Church hath diligently imitated them, and always says, that the Son is begotten, and the holy Ghost proceeds: and therefore as it is said of the Son, that he is the only begotten Son, of the Father: so it is said in the same place of the spirit, that he proceeds from the Father, and the Son; but how may we understand this, he received the whole Essence? how? he received it without division, he received it without multiplication; because that which is infinite, cannot be multiplied; yet he received it without alienation, because he received so the whole Essence, as it abides still in the Father, and the Son. Quest. How is he said to sanctify the elect? Answ. Because he dwells in the elect, creating faith in them, incorporating them into Christ, applying Christ his death, and resurrection to them. To explain this: First, he dwells in them: first, he is said to sanctify the elect, in that he dwells in them: in this we do not exclude the Father, and the Son, any more than we did in the former; they are all works ad extra, and therefore undivided; yet understand the manner of working: the holy Ghost is said to dwell in the elect, & it is he, that creates faith in their hearts etc. they all sanctify; the Father, and the Son, mediately by the spirit, the spirit immediately by himself: and why? first, he dwells in them, namely, not as by his gifts, but a person, therefore we may say this is his work: the Father not by any phrase of Scripture, is said to dwell in them, though they are said to be the temples of God; he dwells in them not by his gifts only, but by his person; because he is called the spirit of his Son, when he dwells in them: and again, God hath sent the spirit of his Son: Rom. 8. If the spirit that raised Christ from the dead dwells in you: therefore they go together, Rom. 5. God hath shed his love in our hearts: there is love which was the gift, and the spirit which was the person: again, he created faith, that (the Apostle saith, 1 Cor. 12.9.) By the same spirit he gave to one the gift of miracles, and to another the gift of faith: etc. 2 Cor. 4.13. He is called the spirit of faith: faith is that, that doth sanctify as an instrument: Acts 15. After that he had purified their hearts by faith. Next, that he doth incorporate men into Christ: Rom. 8.9. He that hath not the spirit of Christ, he is none of his; intimating, he that hath the spirit of Christ, he is his: john 4.13. Hereby we know that God dwells in us by his spirit: 1 Cor. 12.13. We are all baptised into one body by the spirit, than we are all united into one body, by one spirit: for as Rom. 8 10. If the spirit be in you, the body is dead by reason of sin, but the spirit is alive for righteousness sake: and by this he doth apply unto us the death of Christ, to the death of sin, and the resurrection of Christ, to the life of grace: Rom 6.3.4.5. As many as are baptised into Christ, are baptised into the death of Christ: by baptism, we are also engrafted into the similitude of his resurrection, therefore the spirit sanctifies; & when he dwells in every one of the elect, etc. it is necessarily, and fitly said, that it is he that sanctifies the elect: and thus I have explained this point, so much as I thought fit to communicate unto you. Use 1. This teaches us, that we ought to labour for the knowledge of this, that we may keep ourselves from error: it was a commendable diligence of the ancient Fathers that taught, when the spirit, was taken for the person, and when for the gifts, because heresies have sprung from hence, because they understood the words amiss; therefore, that we may hold the truth, we are to labour to know it; and in this case, although we find not a proper name given to the third person, yet we must acknowledge him distinctly; because we know there is a Father, a Son, and a Spirit. Object. You tell us he is a Spirit. Answ. We answer, so is the Father, and so is the Son, but so the name of Father is common to all; and the Son is said to be the Father, and the holy Ghost also: therefore there is no reason why we should conceive them to be three names given to the same God, in divers respects; but rather conceive, that there was but a common name given to him; because he was the common substantial joy, and love, between the Father, and Son. Use 2. This serves to confirm us in the faith, against all heretics, that deny the holy Ghost; not to stand upon their arguments: the Macedonians stand up as it were to oppose the Deity of the holy Ghost, and say he is not God; and they think they have a colour for it, from the counsel of Nice; in which we say, we believe in the Father, God, and Lord, and in the Son, God, and Lord; but when they come to the holy Ghost, we believe in the holy Ghost; and therefore these heretics say, that he was not God: Saint Basil answering to this objection, from the Nicen counsel, says; they had no reason to explain this concerning the spirit, (as they had done the Father, and Son,) for no man then, made any question of the divinity of the holy Ghost; nay says Nazianzen, this is a sufficient confession of his Deity; for they say a particular thing, assenting by it, that he is God, because they believe in him; and whereas they observe, that the spirit is taken for the gifts of the spirit, true it is; it is so, but it is put for the person also; and therefore though it be taken sometime for the gifts, yet it doth not overthrow that he is a person: as the Arians that could not deny of Christ, that he was a person, said notwithstanding, he was but a made God: so these say of the spirit, that he is not a God by nature; but it is manifest, that he must needs be a God by nature, when he hath the name Jehovah, and the proper works of God attributed to him; yea but say they, if he were a God by office, yet he had a created nature, and so not God from eternity: the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies fighters against the spirit of God; for they say, there was no spirit, till after Christ's glorification; grounded upon john 17.39. The spirit was not given, because that Christ was not yet glorified: and hereupon they added, that blasphemy, the Church in the beginning was content to believe in one God; afterwards the counsel of Nice, must have two persons, and after this the counsel of Constantinople must have three; but to answer their cavil, that he was before all these, appears, john 1.32. I saw the holy Ghost saith john Baptist (at Christ's baptism) john 1.33. Thou seest the holy Ghost to descend, after he was risen: john 20.21. He breathed upon the Apostles, and says, receive the holy Ghost. Object. But they instance, when he ascended up on high, he led captivity captive, and gave gifts unto men, but then he gave the spirit, therefore it means the gifts; not the person of the spirit. Answ. True, he then gave gifts, but what gifts? not the gifts of sanctification, but the gifts of tongues; which is spoken of, in Acts 2. and so notwithstanding this, it is manifest, that he is God from eternity. Use 3. This teaches how we ought, and how we may believe truly in the holy Ghost; namely, to believe in him as God, the third person, proceeding from the Father, and the Son, sanctifying the elect: he that changes any thing of this description, cannot believe in him aright, as he that believes in the holy Ghost as God; yet as begotten, but not proceeding, believes not aright. Object. But some will say unto me, why may we not say, that the holy Ghost is begotten, as well as the Son, when as begetting is, receiving the whole Essence by communication? and what is proceeding, but receiving the whole Essence by communication? and why do we say the Son is begotten, and the holy Ghost proceeds? Answ. To this I answer as Saint chrysostom did, that which is not written, thou oughtest not think, or speak; if thou find it any where written, than thou mayest, if not thou mayest not: amongst many things, Saint Augustine, observes two in this misery; why should not we say, that the holy Ghost is begotten? he answers, because the second person is said to be the Son, yea, the only begotten Son; therefore I dare not go from that to ascribe the begetting to any other; besides it is said, that the holy Ghost proceeds; he goes on to this purpose, if any ask: Quest. How doth begetting, and proceeding differ? Answ. I answer that they, do differ I am sure, but how? I know not: Again, what is the difference to be begotten, and to proceed; I am insufficient, to speak, or express: Nazianzen, presses the point well; tell me, saith he, what is to be begotten, and I will tell thee what is proceeding? and yet if either shall undertake to do this, by searching into it, we may be both mad, and lose our wits; therefore we say the Father is of himself, not from another; the Son is of the Father alone, by way of begetting, the holy Ghost from them both, by way of proceeding: And if this seems strange, saith Nazianzen, take an Image of it: There is Adam, Seth, Evah; Adam not begotten, Seth begotten, Evah proceeding from Adam; there was one begotten, that was Seth, and there was one proceeding that was Evah, and one begetting, that was Adam; in a word, thus we are to believe of the personal Essence of the third person in trinity, the holy Ghost. Use 4. It follows in the description, he sanctifies the elect; therefore this admonishes every profane man, that scoffs at purity, to see and repent of this profaneness, because purity is the work of the holy Ghost; what do you then deride when you mock at purity? tell me whom thou mockest at? even at the holy Ghost. I say, thou scoffer at purity, and holiness, whatsoever thou art, thou scoffest at the spirit of God: Pro. 17. He that mocks the poor, derides him that made him; So I say to thee, that mockest the pure, that are made holy, etc. thou mockest the holy Ghost that made him pure, and thou mayest be said in a sort to commit a sin against the holy Ghost: I say, not that unpardonable sin, but a sin against his personal work of holiness; I am sure, this one thing doth make manifest, that thou art not sealed by the spirit of promise and redemption; even thy mocking at holiness, which is his work; know then for certain, the more base that holiness is in thy sight, the more base thou art in the sight of God's spirit: better had it been for thee, that thou hadst been made the most venomous creature on the face of the earth, then that thou shouldest not be made holy by this sanctifying spirit of God; pray then, if it be possible, the thoughts of thy heart, and the words of thy mouth might be forgiven thee; for thou hast not spoken against holy men only, but the holy spirit of God, as often as thou haft spoken against holiness. Use 5. Here is matter of comfort; Is holiness the work of the spirit, (which is God?) is holiness begun? (as in truth here is but the beginning of it; here is but the earnest, the first fruits?) is it so that thou wrestlest with thy corruptions, thou wouldst, and yet thou canst not be perfect? comfort thyself, it is certain that he will perfect it in his own time, Philip. 1.6. Certainly he that hath begun this good work will perfect it; although we have many weaknesses, as the Apostle cries out, Oh! wretched man that I am, who shall deliver me from the body of this death? etc. when he fights with infidelity, and with lust, and cannot overcome it, yet here is the comfort, I say it again, here is the comfort, he hath given thee that grace by which thou resistest, and by which thou shalt overcome evil; only remember this, he will perfect it: as thou couldst not teach him, how he should begin grace in thee; so thou must not teach him, how or when to perfect it in thee; howsoever in the mean time thou criest out, miserable man that I am! who shall deliver me from the body of sin, if thou hunger and thirst after righteousness, he will perfect it, but thou must continue wrestling, till the change of the body come, and who would not wrestle for so holy a prize? Use 6. Lastly, we note the blasphemy of the Pelagians and Papists, when they tell us of falling away from grace, here is manifestly the contrary: It is the spirits work to make the elect holy, will he be wanting in his own work? away with such blasphemies from us, let us serve the providence of God for our perseverance by attending upon the word and Sacraments here, and he will in part sanctify us here, and will not leave us until he hath perfectly sanctified us throughout, the whole soul and body and spirit, at the day of appearing of the Lord Jesus. And thus much in special of the third person in Trinity, the holy Ghost, as also in general of the description we gave of God in his own nature. A Table of the Contents. A Eternity of God, what. 91. God is Eternal. 92. Therefore lives to reward the good and bad. 93. etc. Afflictions, how signs of God's love. 196. 197 Anger of God, what. 212. 217. In Anger two things. 213 Anger is, and why it may be given to God. 216 Anger is not simply evil. 219 Anger in God incensed by sin. 220 Anger appeased by removing sin. 221 judgements sometimes removed in Anger. 223 Atheism confuted. 55 Atheism ground of humiliation. 56 Ascent to God, is of God. 179 Anthropomorphites confuted. 74 Approbation of man not to be rested in. 118 B Begetting and proceeding how they differ. 302 C Church offices concerning the Scriptures: 43 D Dominion of God what. 239 Dominion why given to God. 240 Creatures have their power of God. 251 Why God works by creatures. 250 E Essence of God proved to be one, 66. which distinguishes the true from false Gods. 65. Confutes Heretics, and directs faith. 68 69. Comforts in prayer. 69 Election and grace immutable. 137 Election may be known. 175 Election how made sure. 177 Election is of a few. 174. 182 Evil things how and why willed of God. 124. 128 F Father what. 269 Father taken Essentially, and Personally. 269 The First person how. 270 Fore knowledge no cause of sin. 239 Faith shall not fail. 99 Strengthened. 144 Fear God. 119. 220 Faith directed. 265 G There is a God proved by reason. 50. 51. etc. God is but one. 56. 57 88 God what he is. 61 Uses to be made of the Deiety. 55. 58. etc. Goodness of God what. 148 Goodness of God proved. 150 Goodness in God absolute. 151 Goodness communicated to the creatures 152 Uses to be made of God's goodness. 153 Grace of God what. 171 The object of Grace. 172 Grace, why ascribed to God. 173 Grace the cause of salvation. 178 Grace may be made sure. 175 Grace ground of thankfulness. 187 Grace is not universal. 229 Godly comforted. 89. 100 210 Godly cannot fall from Grace 254 Generation of the Son to be adored in silence. 287 Against falling from Grace. 305 H Hatred of God what. 224 Hatred what it signifies. 225 Hatred against some is absolute, yet just, 226 Uses to be made of God's Hatred. 229 Gods people Hated in the world, and why. 245 Heresies confuted 68 of Martion. 155 Humility the ground of it. 136 Humbled sinners find mercy. 198 Holy Ghost what. 291. Is God, 292. 295. proceeds from the Father and the Son, 293. 297. dwells in the elect, 298. Incorporates into Christ. ibid. I Immensity of God what and how proved. 102. 103. etc. Immensity of God should restrain from sin. 107 Immutability of God what, how many fold. 96 Immutability of God's number proved. 97 Immutability proves God the true God. 98 What uses to be made of it. 98. etc. Immutability not opposed to freedom. 128 Objections against God's Immutability, answered. 132 Ignorance of God the greatest folly, 4. kinds of it. ibid. justice of God what. 200 justice why given to God. 202 Object of justice. 203 It is justice to reward the godly. 204 It is justice to free some from sin, and leave others. 207 It is justice to lay the punishment of the elect, on Christ. 208 There is a day of judgement proved. 209 Acknowledge God to be Iust. 205 judgements remooved in anger. 223 Impossible things of two sorts. 249. 252 K Knowledge of God chiefest wisdom. 1. 2. 3 Knowledge of God is natural. 7. 8. etc. Knowledge of God by revelation. 12. 13. 14 Knowledge of God in the word, 15. 16. by the spirit. 17 Knowledge of the Trinity necessary to salvation. 266 L Life of God what, and how proved. 109 Life proves God the true God 112 Long life how attained. 113 Love of God what. 158 Love why ascribed to God. 160 Object of the Love of God. 161 God Loves his creatures freely, not equally. 161. 162. 166 He that Loves not, is not of God. 162 Love God again; signs of Love. 167 Love in God natural or voluntary. God an absoltue and free Lord, 241. therefore is not unjust disposing of his creatures. 243 He that hath God hath all things. ibid. He must be served of all. 245 Love of Christ demonstrated. 288 M Merit condemned. 135. 204. 205 Mercy of God what. 189. general and special. 190. 196 Mercy is natural, eternal, free. 191 Mercy is more to some than others. 192 Mercy shown to the elect in three things. 193 Uses to be made of God's Mercy. 194. etc. Macedonians confuted. 300 N Nature cannot find God. 61 P Pictures of God unlawful. 74 Perfection of God what. 77 Perfection of God proved. 78. etc. Perfection of God different from that of creatures. 79 Perfection of God wherein it consists. 84 Please God. 82 Uses of God's Perfection. 80. etc. Promises whether always to be performed. 147 Papists and Pelagians confuted. 180. 181 Punishment of the wicked why deferred. 209 Punishment two fold 214. Impartially inflicted. 218 Power of God what. 247. Active or absolute. 248 Power why given to God. 250 It is infinite. 252 Provoke not God. 255 A Person what. 258. There are three Persons. 260 The Son a Person 263. and the holy Ghost 265 The Persons how distinguished. 258 Persons are distinguished, not divided. 259 Persons one before another, not in dignity, not in time, but in order. 260 Persons distinguished by their properties 261 Persons distinguished by their works 263 Purity not to be scorned. 303 Purity begun shall be perfected. 304 R Redemption not Universal. 183 S Spirit what it signifies. 291 Spirit how distinguished from other Persons. 292. 294 Services of men reach not to God. 80 S mplicity of God what. 85 S mplicity of God proved. 86. etc. Uses to be made of it. 88 etc. God a Spirit proved. 71 etc. God must be worshipped in Spirit. 75 Swearing condemned. 113 Sincerity commanded. 119 Security awakened. 143. 210 Scriptures reveal God 12. 13. to be searched. 15. 21. 26 Scriptures a perfect sure infallible rule. 19 Written for all men, 23. to be translated 25 and applied, 27. 39 The word of God 29. and 36. plain revealed by the Spirit. 37 Canonical 40. and 45. Sufficient. 45. and 49 Sat han why he tells truth. 14 Sabellians confuted. 256 Son eternal with the Father. 269. 270. 287 T Truth of God what. 138 Truth but one. 139 Object of Truth. 141. Uses of it. 143 Be True as God is. 146 Traditions to be abhorred. 21. 47 Threaten how to be understood. 132 Thankfulness 156. 187 Trinity known by the word, 257. by faith. 256 V Ubiquitaries confuted. 106 Unworthiness comforted. 165 W Wicked terrified. 90 Will of God what. 121. is but one. 125 Will of God free, and immutable. 122. 123. 126. 129 Object of Gods Will. 123. 127. Uses of it. 135. etc. Wisdom of God what. 115. How proved. 116 Uses of God's wisdom. 118 Women bound to know God. 5 Wicked men punished. 229 Works of the Trinity undivided. 263 Worship God aright, and how. 267 ERRATA. PAg. 75. lin. 23. condemn us for them. p. 100 l. 3. it may doubt. ibid. l. 24. Insolent against their inferiors. p. 106. l. last but two, from external sinning p 115. l. 17. and 19 prescience, p. 134. l. 11. one saith, p. 140. l. 19 formally. p. 145. l. 4. promise sure. p. 148. l. 25 Good is an accident p. 158. l. 14. blot out (in) p 171. l. 9 in his Son though. p. 176. l. 8. is in his son, p. 185. l. 15. he chose the twelft. p. 196. l. 8. 1 Cor. 10. p. 208. l. 10. 11. blot out. And also punish them. p. 210. l. 6. reports, 212 from the end, blot out the parenthesis. p. 213. l. 12. simply. p. 217. l. 4. d. fine, blot out it. p. 220. l. 14. injurious. p. 224. in the text, Psal. 5. 5. p. 225. l. 9 one thing. p. 226. l. 23. may not he make them, to etc. p. 230. l. 5. deny to some that grace, ibid. l. 16. if he as the potter. p. 239. l. dominion. p. 244. l. 11. horses are thy horses. p. 246. l. 5. ● fine, blot out which. ibid. job 9 19 ibid. l. 4. a fine, that is authority, p. 249. l. 1. blot out that, yet. p. 254. l. 4. a finite subject. ibid. 11. effectings. ibid. l. 20. actually it is. p 253. l. 17. false true. p. 254. l. penult. fall. p. 255. l. 19 Jer. 10. p. 302. l. 15. two mysteries in this.