c. Act. 14.17 that though they had not his Word yet they might grope after God the Apostle alledgeth a proofe out of one of their owne Poets that taught them you are Gods generation if you bee of Gods generation you must have reason and understanding that you may in your selves finde out the knowledge of God This specially appeares in mans body because the body of man is called a little world upon any part whereof if a man looke hee may finde God so that a man by naturall 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 knowne naturally Answ 1. The Answer stands in three things First because there never was any Nation Citie or Family without religion and a kinde of worship 2. Because that men by this naturall 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 beene many Nations that knew not God by Revelation but there never was any Nation Citie or Family without some kinde of worship From whence we inferr that they have some naturall 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 then they would not have a God they worshipped the works of their owne hands and this shewes they have some naturall knowledge Secondly God hath still kept his Church in some eminent place whither they moved by this naturall instinct might flie to bee more fully instructed in the knowledge of the true God as Esay speaks Come and let us goe up to the house of God for hee will teach us his wayes Indeed we know something of him by nature but we know nothing as wee ought to know as it appears further by the Apostle S. Paul Thirdly Because all men might be without excuse so the Apostle affirmes Rom. 1.20 that the invisible things of God as his eternall power and Godhead were seene in his works that they might bee 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 c. they might have no excuse and for this cause it was that they had such naturall knowledge And this is the first thing Use 1. Is there then such light naturally in the heart of man this drawes us to this good meditation Oh what an excellent knowledge was that in which wee were first created Wee may gather this from the light that is left in us even as the bignesse of Hercules his bodie was gathered by his foot and as a man may see the bignesse of a Lion by his claw or by looking upon the ruines of a great house may see what a Palace it sometimes was so when we looke upon the ruines of nature wee may see in what an excellent estate we were at the first For conclusion then Let us take notice of our losse that it may bee a provocation to make us recover our selves seeing that wee had such a knowledge that we knew God perfectly wee may endeavour to know him so againe or as men that have had great estates and are fallen to decay are carefull to recover themselves and neglect no meanes whereby they may recover their losse so wee looking upon our selves may see our losse and labour to recover it Use 2. Then ought wee continually to see God in the heavens and in the earth that by these visible things wee may come to see the invisible God as the eternall 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 wee 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 hee thou art beautifull therefore hast thou made them beautifull 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 wee may finde out God Hee is a good Clerk that can read in these books and shall bee drawn to see the wisdome power and justice of God but as the Prophet Isa 5.11 12. complaines that no man considers the works of the Lord they have the Pipe and Lute in their Feasts So wee 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 marvell that they are so ignorant because they will not goe out of themselves Quest How is God knowne 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 knowne to us above nature is the Word whereof David speaking Psalm 19 7. saith The Testimonies of the Lord are sure enlightning the eyes revealing the object enabling the organ He hath given his Lawes and his Statutes unto Israel hee hath not dealt so with every Nation and Christ saith that No man hath seene God at any time but the onely begotten Sonne of God and hee to whom hee will reveale him John 1.17 So Saint Paul Act. 17.23 speaks to the Athenians him doe I declare unto you whom you ignorantly worship The second way that hee reveales himselfe 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 oyntment 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 himselfe 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 partiall Thirdly because the knowledge of the Word is not effectuall without the Spirit For the first God hath revealed himselfe 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 daies respite and then being asked he desired two dayes more and then being
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 workes by creatures 250 E Essence of God proved to be one 66. which distinguishes the true from false Gods 65. Confutes Hereticks and directs faith 68. 69. Comforts in praier 69 Election and grace immutable 137 Election may be knowne 175 Election how made sure 177 Election is of a few 174. 182 Evill 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 faile 99. Strengthned 144 Feare God 119. 220 Faith directed 265 G There is a God proved by reason 50. 51. c. God is but one 56. 57. 88 God what he is 61 Vses to be made of the Deiety 55. 58. c. Goodnesse of God what 148 Goodnesse of God proved 150 Goodnesse in God absolute 151 Goodnesse communicated to the creaturs 152 Vses to be made of Gods goodnesse 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 thankfulnesse 187 Grace is not universall 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 Vses to be made of Gods Hatred 229 Gods people Hated in the world and why 245 Heresies confuted 68. of Marcion 155 Humility the ground of it 136 Humbled sinners finde mercy 198 Holy Ghost what 291. Is God 292. 295. proceeds from the Father and the Sonne 293. 297. dwels in the elect 298. Incorporates into Christ ibid. I Immensity of God what and how proved 102. 103. c. Immensity of God should restraine from sin 107 Immutability of God what how many fold 96 Immutability of Gods number proved 97 Immutability proves God the true God 98 What uses to be made of it 98. c. Immutability not opposed to freedome 128 Objections against Gods Immutability answered 132 Ignorance of God the greatest folly 4. kinds of it ibid. Iustice of God what 200 Iustice why given to God 202 Object of Iustice 203 It is Iustice to reward the godly 204 It is Iustice to free some from sin and leaue others 207 It is Iustice to lay the punishment of the elect on Christ 208 There is a day of Iudgement proved 209 Acknowledge God to be Iust 205 Iudgements remooved in anger 223 Impossible things of two sorts 249. 252 K Knowledge of God chiefest wisedome 1. 2. 3 Knowledge of God is naturall 7. 8. c. 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 againe signes of Love 167 Love in God naturall 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. generall and speciall 190. 196 Mercy is naturall eternall free 191 Mercy is more to some then others 192 Mercy shewen to the elect in three things 193 Vses to be made of Gods Mercy 194. c. Macedonians confuted 300 N Nature cannot finde God 61 P Pictures of God unlawfull 74 Perfection of God what 77 Perfection of God proved 78. c. Perfection of God different from that of creatures 79 Perfection of God wherein it consistes 84 Please God 82 Vses of Gods Perfection 80. c. Promises whether alwaies 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 workes 263 Purity not to be scorned 303 Purity begun shall be perfected 304 R Redemption not Vniversall 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. c. Vses to be made of it 88. c. God a Spirit proved 71 c. God must be worshipped in Spirit 75 Swearing condemned 113 Syncerity commanded 119 Security awakened 143. 210 Scriptures reveale 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. plaine reveald by the Spirit 37 Canonicall 40. and 45. Sufficient 45. and 49 Sat han why he tels truth 14 Sabellians confuted 256 Son eternall with the Father 269. 270. 287 T Truth of God what 138 Truth but one 139 Object of Truth 141. Vses of it 143 Be True as God is 146 Traditions to be abhorred 21. 47 Threatnings how to be understood 132 Thankefulnesse 156. 187 Trinity knowne by the word 257. by faith 256 V Vbiquitaries confuted 106 Vnworthinesse 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. Vses of it 135. c. Wisdome of God what 115. How proved 116 Vses of Gods wisdome 118 Women bound to know God 5 Wicked men punished 229 Workes 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 inferiours p. 106. l. last but two from externall 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 sonne 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 c. 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. â— fine blot out which ibid Iob 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
A STOCK OF DIVINE KNOVVLEDGE Being a lively description of the Divine Nature OR The Divine Essence Attributes and Trinity particularly explaned and profitably applied The first shewing us what God is the second what we ought to be By the late learned and laborious Preacher and worthy instrument of Gods glory RICHARD STOCK Sometimes Rector of Alhallowes Breadstreet in London This is life Eternall to know thee and Iesus 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 Ivie Lane at the signe of the Gun 1641. TO THE WORTHILY HONORED THE RELIGIOVS and vertuous Lady the Lady ANNE YELVERTON Wife to the right Worshipfull Sir CHRISTOPHER YELVERTON of Easton Maudet in the County of Northampton Knight Grace and Peace THE whole counsell of God concerning mans salvation is comprised by the Apostle in these two (a) Acts 20.21 cúm 27. Repentance towards God and Faith towards our Lord Iesus Christ The whole duty of man is contained in Davids 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 minde The whole matter of condemnation is (c) 2 Thess 1.8 Ignorance of God and disobedience to the Gospell of our Lord Iesus Christ This last is the naturall condition of all mankinde (d) Titus 3.3 wee were foolish and disobedient deceived serving divers lusts c. He that thinkes himselfe the wisest is (e) Job 11.12 Acuti ad vana hebetes ad aeterua Amb. hex l. 5. borne like the wilde Asse colt it may bee quick-sighted in vain and earthly things in matters spirituall (f) 1 Cor. 2.14 neither receiving the things of God nor able to know them in this point worse then the Divels (g) James 2.19 for they beleeve and tremble and like the senselesse stones or (h) Psal 49.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. adm ad gen the beasts that perish Every man is a childe of disobedience a servant to divers lusts stuffed with rebellion against God in this point (i) Joh. 8.44 like the Divels and worse then the senselesse creatures of which the Psalmist (k) Psal 119 91 Non intelligere belluinū 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 beleevers were children of wrath by nature as well as others no lesse then Pagans and unbeleevers The freeing of men from this estate is the work of the Spirit the Spirit of (m) Eph. 1.17 wisedome and revelation of wisedome 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 holinesse (p) 1 Thess 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. hom 1. to sanctifie throughout the whole soule the whole spirit and body It is the end of the Scriptures they were written (q) Psal 19.7 to give wisedome to the simple and to convert the soule It is the end of the Ministery 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 turne men from darknesse to light and from Satan to the living God Contrariwise to hold men in the estate of Darknesse and to drowne them in perdition and destruction through either ignorance or disobedience or both is the whole businesse and employment of the Divill the Prince of darknesse he alwayes compasseth the earth (t) 1 Pet. 5.8 like a roaring Lion seeking whom he may devoure Madam it is a wofull spectable to behold how exceedingly this Prince of darknesse prevailes how many eyes the (u) 2 Cor. 4.3 4 God of this world hath blinded that the glorious light of the Gospell cannot shine unto them how many (w) Gal. 3.1 fooles 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 naturall bruit beasts (z) Jer. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. Hom. 2. neither knowing him nor asking nor inquiring after him Others worse then these (a) Job 21.14 rejecting knowledge and saying unto God Depart from us wee desire not the knowledge of thy wayes shutting their eyes against the light stopping their eares against the word and despising the meanes 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 tearmes them when they thinke they know God are farther from and harder to bee taught true knowledge then they that know nothing at all Many say (b) Tit. 1.6 Ignat. ad Magnesios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexan. they know God and by their workes deny him being corrupt and abominable divorcing what God requires should bee joyned together obedience from knowledge adulterate and false money that have the imprease of God in their understandings and the image of the Divel in their hearts like Toads that have a pretious stone in their beads and in their whole bodies nothing but poyson 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 immortall soules a more then ordinary solicitude of joyning these two together Repentance to their Faith Obedience to their Knowledge which if seene in one like Castor and Pollux appearing at once doe promise a prosperous navigation if they bee separated each from other they menace a ship-wracke 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 unrighteousnesse They that thinke to serve him and know him not are liable to the Samaritans condemnation (d) Joh. 4.22 Yee worship yee know not what and equally guilty with the superstitious Athenians (e) Acts 17.23 who erected an altar to the unknowne God Both these misse salvation the one for want of knowledge the other for want of obedience both these fall into the pit the one blind-fold and not seeing it the other seeing it and desperately leaping into it If wee desire to attaine salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. hom 13. and escape hell saith Chrysostome we must bee adorned both with the
to anger and of great mercy c. Chap. 18. Of the Iustice of God Pag. 199. Deut. 32.4 He is a righteous Lord and all his waies 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 Kingdome is the Lords and he is the governour amongst the Nations Chap. 22. Of the Power of God Pag. 246. Job 9.19 If I speake of strength loe he is strong Chap 23. Of the Persons in the Trinity Pag. 256. John 5.7 There are three which beare 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 c. Chap. 26. Of God the Sonne Pag. 279. Heb. 1.5 Thou art my Son this day have I begotten thee c. Chap. 27. Of God the holy Ghost Pag. 291. John 15.26 The spirit of truth which proceedeth from the Father he shall c. OF GOD AND HIS ATTRIBUTES CHAP. I. JER 9.23 24. Thus saith the Lord Let not the wise-man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. QUESTION WHerein consisteth the chiefest wisdome of man Answer In the true knowledge of the true God The first thing observable in this Text is this That the chiefest wisdome of every man consisteth in the true knowledge of the true God For out of it I reason thus That is mans chiefest wisdome in which hee ought more to rejoyce then in all worldly wisdome or worldly strength or all earthly riches in which most men have their chiefest rejoycing But every man is bound to glory more in the knowledge of God then in worldly wisdome c. Therefore c. This is confirmed Jer. 31.33 34. I will make a covenant with the house of Israel and this is the summe of the covenant They shall all know mee from the least of them to the greatest In which place is shewed what is the chiefest end of mans 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 wisdome of man consist in this Reason 1. Because without the knowledge of God a man cannot know himselfe The knowledge of a man in things naturall is an excellent knowledge yet it is nothing without the knowledge of himselfe 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 himselfe hee is like to a man that makes a building without a foundation but without the knowledge of God no man can know himselfe because of that wicked pride that is naturally in man that when hee lookes upon himselfe hee thinkes himselfe so holy just pure c. that hee thinks injustice to bee justice impurity to be purity c. but if once he comes to see the face of God then hee sees his owne justice to be injustice and his owne purity to be impurity and his owne righteousnesse to be folly therefore it is the principall 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 hee hath made us The worship of God is commanded in the first Table and the principall 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 himselfe 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 layes downe to Solomon first Know thou the God of thy Father and then serve him with a perfect heart and with a willing minde 1 Chron. 28.9 Reas 3. Because without this a man cannot be partaker of true happinesse Christ saith John 17.3 This is life eternall to know thee the onely true God that is to say There is no way to attaine 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 Hee is an unhappy man that knowes all things and is ignorant of the knowledge of God but saith he hee that knowes thee and is not vaine in his conversation but labours to worship thee hee is the happy man but every man else is worse then a Toade 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 staffe and knowes not the Creator of it is an unhappy man but another man that hath a tree and cannot tell the height of it nor knowes the number of the branches of it yet knowes thee the Creator of it hee is the happy man if hee bee never so poore nay if hee be as poore as Job hee 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 shewes That the chiefest folly of men is their ignorance of God whether it be a necessary ignorance in them to whom God hath denyed the meanes of knowledge or a negligent ignorance in them who have the meanes and doe not apply themselves to them or a wilfull ignorance in them who pull themselves from the meanes whether they bee Ideots that know nothing or men of understanding and learning that know other things yet are fooles 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 poore 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 alwayes the wisest men True if ignorant of God and see not that true wisdome stands in this I may say as the Wise-man saith Why is there a price in the hand of a foole to get wisdome and hee hath no heart to it Pro. 17.16 Why is there such understanding in other things and men have no heart to seeke after this Certainely the holy Ghost calls them fools for Solomon in Eccles 4.13 faith hee preferrs a young and wise child before an old and foolish King that will not be instructed So I say a poore man if wise
eternall life and they are they which testifie of me WEE 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 bee sought in the written Word of God the old and new Testament Seeing God hath revealed himselfe in his Word and that there is a sufficient knowledge to be found in it though not effectuall without the Spirit I think this seems reasonable that before we speak of God himself wee speak somthing of the holy Scriptures the fountain of knowledge in which God hath revealed himselfe to the world that we may know with what warrant we may ground our faith upon them Therefore it is necessary that wee know first what this Word is and then what Author it hath Answer is made that this saving knowledge is to bee 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 testifie of me this is further confirmed Isa 8.20 To the Law to the Testimonies if question arise concerning God where shall wee finde answer To the Law and to the Testimonies goe 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 wisdome 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 betweene it and the word they heard from heaven in the holy mount to which wee ought to take heed as to a light shining c. 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 c. what need one be raised from the dead So then these testimonies shew 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 bee sought in the old and new Testament Answ First because this is the perfect rule conteining all things to be known and beleeved Secondly because it is a certaine and a sure rule Thirdly it is an infallible rule that neither deceives nor can bee deceived To explaine 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 no lesse imperfect because it is of it selfe an absolute and full rule The Apostle saith 2 Tim. 3.16 The word is given by inspiration to instruct rebuke c. It is able to make the man of God perfect c. It is full for all purposes for instruction correction c. 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 knowne rule That which is the rule of salvation must be a certaine knowne rule if it be unknowne it is no rule to those that shall bee saved The Word sometime from Adam to Moses was wholly unwritten yet then no doubt but God revealed himselfe to the faithfull But when the Church was growne up to bee a Nation and mixed with unfaithfull and faithfull God that hee might make a certaine rule by Moses writ his Word And that the Word was written for this end it appeares Luke 1.3 4. These things have I written unto thee most noble Theophilus that thou mightest bee certaine of these things there goes a report of Christ what he did and what hee suffered these things have I written that thou mightest be certaine and therefore our Saviour Christ being asked the question in the Gospel what was to be done to inherit eternall life hee answers How readest thou Luk. 10.26 Wilt thou be certaine 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 bee deceived nor deceive for if it could doe either it were not infallible but that the Word of God is such that it cannot deceive nor bee deceived I manifest it thus because God and his Word are one Truth therefore it cannot deceive John 17.17 Sanctifie them with thy Truth thy Word is Truth As light is not the cause of darknesse 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 bee so here are overthrowne 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 speake of it because I see the carelesnesse of this age If there bee any amongst us that desire the knowledge of God then wee should labour for the knowledge of his Word Why because wee cannot know God unlesse wee know his Word This is ingratitude against God that hee should vouchsafe his Word and wee not labour to know it this is impiety against our selves that look to bee 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 mans nature is marvellous dark Though the foolish heathen say If a man follow nature hee cannot erre wee know that nature is starke blinde in matters appertaining to God therefore men should labour to know the Word that it might dwell in them in all wisdome Saint Bernard saith This is the portion of the Jewes that they have the letter onely and so the portion of all hereticks and not of Christians Saint Augustine saith Oh unhappy hereticks which regard nothing but the outward sound of the letter having a body without a soule Therefore men that will have a bodie 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 hee would give his spirit of wisdome and revelation and by this meanes they shall be able to search out hidden and secret things that are not
knowledge of the orthodox faith and the integrity of a holy life Happy is hee that findeth wisedome (f) Prov. 3.13 saith Solomon and (g) Job 28.2 S. Iob describeth that wisedome The feare of the Lord that is wisedome and to depart from evill is understanding Blessed are your eyes for they see (h) Mat. 13.16 saith our Saviour Christ and yet not unlesse yee see to do (i) Joh. 13.17 If yee know these things happy are yee if yee do them These graces must be joyned together because severed they bee not graces The grace of knowledge consists not in the naked and perfunctorie theorie and apprehension of divine truths but in conformity to them A man knowes no more truly then hee puts in practise (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 Salv. Hee that saith I know God and keepeth not his commandements is a lyer 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 workes is a dead faith so workes without faith are dead workes the prayers of ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. hom 2. in their owne 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 worke (n) 2 Pet. 1.3 All things that appertain to life and godlinesse are given us through knowledge therefore without knowledge there cannot bee either life or godlinesse or any thing that belongs to them The image of God in which wee were at first created unto which we must bee renewed consists chiefly in knowledge and holinesse not in one of these but in both The glorious Angels who are proposed to us as patternes are understandingly obedient (o) Psal 103.20 they do his commandements hearkening to the voice of his word If wee know God and serve him we are like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes like our patternes perfect pleasing to God if either of these bee wanting the danger is great the blinde and the lame equally an abhomination 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 turne Hee hath given us a minde to know him (p) 1 Joh. 5.20 saith the Apostle Hee hath made us to understand more then the beasts saith Elthu in (q) Job 35.11 Iob that wee might know him which the beasts cannot doe It is an injury to God Non sufficit Deo intellectus nisi fiat in amore ejus voluntas imo nec haec duo sufficiunt nisi memoria c. Amb. de dign hum c. 2. and a debasing of our understanding to lay out those intellectuals which God hath bestowed on us for himselfe on earthly and other things and to yeeld him a bruitish because a blinde obedience He hath given us will and affections and a body to love him to feare him to delight in him to serve him c. It is no lesse injury and unthankefulnesse to God to withdraw these from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 6. and bestow them on our lusts on sinne on Satan on the world on the creatures on vaine things by which for which they were not made I conclude with Chrysostome Let us give all diligence that wee may obtaine a cleare understanding of the true faith and adde unto that a holy life and a shining conversation Amongst all those poynts which are objected to our knowledge there is none more generally necessary and usefull then this of God and Christ of God in Christ This is the first principle and foundation of faith and obedience (r) Heb. 11.6 Hee that commeth unto God must beleeve that he is and that hee is a rewarder of them that diligently seeke him saith the Apostle without this knowledge no grace can bee obtained no salvation can be hoped for upon this depends faith for (s) Psal 9.10 they onely 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 senselesse bruitish stupid these only truly patient and all obedience for (u) Psal 119.34 they onely can keep the commandements to whom he hath given understanding others as they desire not the knowledge of his wayes 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 voyce upon the knowledge of God in Christ dependeth interest in mercy and salvation (y) Psal 36.10 God will draw forth his loving kindnesse to them that know him they that know him not are as farre (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 knowne his wayes 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 hee confesse not his crosse his passion his bloud which he powred forth for the salvation of the world and this be cannot doe without knowledge he cannot obtaine 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 heare it The ground of this speech is that of our Saviour Christ (b) 1 Joh. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. This is life eternall to know thee the onely true God and him whom thou hast sent Iesus Christ because this knowledge of God is thus usefull and of this absolute necessity to salvation It ought to be the businesse and maine study of every one that desires grace or glory to search after him and that he may finde him to search after him first where he may bee 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
in the knowledge of God is better then 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 yee are but fools in all that yee know besides God and certainely this will be the beginning of the best wisdome for then yee 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 mee tell you this is the bane of knowledge because you think you know enough The more knowledge a man hath the more ignorant hee seemes to himselfe and he that thinks he knowes any thing knows nothing yet as he ought to know 1 Cor. 8.2 Use 2. This shews their error or rather impiety that think the knowledge of God not necessary for women of this fault are the Papists guilty If this bee an error I pitie them but if impiety I abhor it for Solomon saith that error is worthy the pitying but iniquity is worthy to bee abhorred Are not women bound to know themselves which they cannot doe without the knowledge of God stand they not bound by creation to worship God aright which they cannot doe without the knowledge of God must they not be made partakers of the same glory and eternall happinesse 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 owne image If the woman must renew that she lost in Adam then shee ought to know God so the Apostle Bee 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 beleeve you this that I say that it is the chiefest wisdome of man to know God if so bee you beleeve faith will breed care to accomplish what you beleeve you make knowne to us that you doe not beleeve if you doe not take this care And you must give me leave to beleeve that if you doe not beleeve then certainely you are Atheists Brethren doe you beleeve this to salvation then you must doe as men doe in Trades look what knowledge is most gainefull 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 Shew mee your faith by your works if you bee willing to bee saved or else you thrust your selves into the mouth of the Divell 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 doe exceed thee Now this knowledge of God is that which makes thee a Christian without this thou art no better then an Indian or Pagan Wherefore if thou wilt differ from Atheists labour for the knowledge of God else there is no difference therefore submit your selves and your families to this order of catechizing that you may pull your selves and your families out of the clawes of the Divell 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 passe without private prayer with thy family and with thy selfe alone One demanded what would make a good Scholler 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. Hee sheweth his word unto Jacob his Statutes and his Judgements unto Israel Hee hath not dealt so with every Nation c. THis Psalme sheweth us what is the chiefest wisdome of a man and wee have found it out that it is the true knowledge of the true God Therefore forasmuch as God is invisible and no man hath seene God at any time a principle so certaine that for this cause the Jewes put the Prophet Isaiah to death because he said that hee saw God Isa 6.1 sitting upon a throne high and lifted up c. a necessary question will arise that since God cannot be seene Quest How can a man come to know God Ans God is to bee knowne two wayes First by Nature and those naturall notions that are in the mindes of men or by those effects that declare this excellent workmanship as his wisdome his power his justice his mercy and the like Secondly by Revelation both of these intimated in that text that I have read where hee saith that God gave unto his Church his Law and Statutes That wee may further confirme this It is manifest that all Nations at all times have as it were groped after God to finde what a kinde of one he was that they might know him This doth appeare by those excellent Writings that many heathen men have written as the books of Tully c. as also by many testimonies of Scripture as Saint Paul when he had to doe with the Gentiles prest this thing that by naturall reason God was to bee knowne and that two wayes either by the naturall and inbred notions that are planted in the mindes of men or by those great workes which were wrought by God This appeares because that which might bee knowne 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 bee knowne in knowing of themselves and of his works The learned understand that place onely of Philosophers who by search have knowne God and they should have taught this knowledge unto others that God might have beene knowne 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 Aristotles which hee wrote to Alexander the Great wherein hee saith that he had written them meaning his Physicks as if hee had not written and the same Apostle saith Act. 17.27 that God was neere to every one of them by these effects by his wisdome by his power and the rest as the Creator and the things created because a man cannot looke upon any thing that God hath made but hee shall see some footsteps leading to the knowledge of God much more when hee shall looke upon the frame of heaven and earth Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-works The holy Ghost sheweth that there is something by which the most barbarous Nations that are cannot bee ignorant of God therefore wee add that which the Apostle hath Rom. 1.20 the invisible things of God even his eternall power and Godhead are cleerely seene 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 witnesse in that hee did good and gave us raine
asked hee desired two dayes more then the Tyrant asked him why he did so because saith hee 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 knowes but a peece of God and therefore because God would have his Church know him perfectly he adds his Word to his works and in this reveales himselfe more fully and discovers those wonders which nature could not onely not discover but not comprehend being revealed as the great mystery of the Trinity c. 2. The knowledge of Nature is not a saving knowledge for though it knowes God as Creator yet it knowes him not as Redeemer John 5.39 Search the Scriptures for in them you finde eternall life and they are they that testifie of mee and therefore God adds his Word that he may be known as a Redeemer and Reconciler c. 3. The knowledge of the Word is not effectuall without the Spirit 1 Cor. 3.5 6. It is neither Paul nor Apollos c. 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 speake to the eare yea though he may presse it vehemently yet without the Spirit it is nothing God therefore hath joyned the Word and Spirit together and so the answer is cleered in these three things Use 1. Seeing that by the principles of Nature a man cannot come to saving knowledge hee must therefore labour for the knowledge of the Word of God hee must not be a stranger to the Word nor the Word a stranger to him that hee may know God If a man cannot be partaker of true happinesse but by the knowledge of God and if all saving knowledge be by the Word then it necessarily followes that hee must bee acquainted with the Word If hee bee 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 shew how the Divell bewitcheth many wise men that are carefull to provide for their children and bring them up in naturall knowledge but scorne this which we must most labour for to have the Word familiar we must hearken to the counsell of the Apostle Col. 3.16 to let the Word of God dwell plentifully in us in all wisdome Chrysostome pressing this place Let the Word dwell in you richly c. 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 wee 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 meanes but let it dwell in you in all wisdome where the Apostle will have us diligent to understand the Word Why so because there God hath revealed himselfe Pro. 2.5 If thou apply thy heart to instruction it is not if thou wilt read a Chapter or two but thou must beate 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 then thou shalt understand the way of the Lord and finde the knowledge of God It is not to bee gotten by carelesnesse but as Christ saith Search the Scriptures as men doe when they have lost any thing as the woman that lost the groat it argues a diligent searching this is that the Authour to the Hebrews speaks of about which wee ought to have our wits exercised through long custome Bretheren It is inexcusable if not damnable idlenesse 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 doe abuse God you ought to afford your selves time and you must afford your selves so much time you have time enough to spend in courting and in wantonnesse 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 then every man should labour for the Spirit of God that hee 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 hee sits in heaven that must teach the heart therefore looke to him wee can but make a noise in your eares by any our most earnest expressions and vehement cries but it must bee the Spirit that makes all effectuall I pray you tell me saith the same Father what doth the Husbandman can hee doe any thing but the outward work doth he doe any thing inwardly can he make an apple can he make a leafe hee cannot it is God that doth that Aske the Apostle Saint Paul and hee will tell you It is Paul that plants and Apollos that waters but it is God that gives the increase therefore labour that you may have that annoynting you may not bee negligent of the Word which is the means that God will have used who will not give effectuall knowledge without it therefore Ministers must plant but if you will have fruit by the ministery 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 goodnesse of the ground and somewhat in the husbandman if the harvest bee good but saving knowledge is no where to bee 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 looke too much upon your Ministers and therefore there is little profit but lift up your selves in prayer to God and hee will make you profit so that ye shall have the saving knowledge of God in this life and after this life salvation it selfe even life eternall c. CHAP. III. JOHN 5.39 Search the Scriptures for in them yee thinke to have
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 ungratefull art thou to God Thou wilt confesse the whole Church worthy to bee condemned if it should neglect the reading of the Scriptures then thou being a member of the Church condemnest thy selfe A man may read other books but hee must read this there is a necessity laid upon him therefore hee must read them And know thou man and woman thou art in a fearfull estate when thou maiest reade 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 reade as because you cannot neglect your callings c. 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 onely but hee must apply also to himselfe hee must not read it for others but hee must apply it to himselfe to his estate and condition Wee have a common speech That that which is said in generall is spoken to none but it is not true here that which Christ said to all Watch hee said to every one that which God saith to all Read hee saith to every particular person as Tertullian saith in reading the Scripture Wee are to observe every severall occasion to make use of every sentence Doth the Word command any thing to bee done or doth it forbid any thing doth it threaten any evill or promise any mercy labour to know it that it may comfort thee that it may instruct thee c. and this is to read the Word profitably for every man to learne his owne lesson thereby many bad Schollers when they cannot read their owne lesson can read anothers so many can learne others lessons but they cannot learne their own as they can say This text meets with such a one See what a trewant thou art in this Schoole of Christ labour to know thy lesson as this threatning serves to terrifie mee this promise to comfort mee c. Brethren many men make a partiall application some will apply the promises but not the threatnings take heed of eating too much honey the promises will doe thee no good if first thou have not applyed the threatnings hee that takes not his part in the threatnings hath no part in the promises therefore take a view of the whole Booke of God Againe they that have a trembling conscience can see nothing but threatnings these are onely such as the Lord leaves for a while they cannot apply the promises to themselves but the other are in a worse condition then these for of these there is hope because the Lord is fitting them for himselfe but labour thou to apply the whole Word that thou maiest see thy selfe The holy Scripture is a looking-glasse 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 evill 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 thy selfe that thou maiest have comfort and mercy in this life and eternall happinesse in the life to come CHAP. IV. 2 TIM 3.16 All Scriptures are given by divine inspiration of God IT hath been shewed 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 proofe 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 onely 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 Gods appointment the writing was the writing of God Exod. 32.16 for Moses at first writ not the Commandements but God and after the Tables were broken they were no lesse the Word of God then before Exod. 31.18 others were the pen-men 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 Prophecie but it comes from God holy men of God writ them and they spake 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 confirme it by internall and externall arguments internall I call those that are in the Scriptures themselves and in the minde of men externall those that doe confirme these Quest How doth this appeare that it was written by divine inspiration from God Ans By internall arguments that are in the Scriptures themselves First from the doctrine it selfe and excellencie thereof Secondly from the majestie of the stile Thirdly from the perpetuall 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 wisdome and that is thus manifested 1. From the greatnesse 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 bee just 3. From the consent there is an admirable communion betweene justice and mercy betweene 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 reveale it 4. Lastly The end of the writing which is onely 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 Againe no writing can bring comfort to a man but the Scriptures Rom. 15.40 These things have beene written that wee through patience might have comfort of the Scriptures these are such things that a man could never attaine to but by God Reas 2. The second proofe that wee gave was the majestie of the stile Whosoever is exercised in reading the Scripture shall plainly see that no meer man was ever able to write it of himselfe The excellencie of the stile is so great that as Eusebius reports they thereby tryed the writing of hereticks
seeke peace and pursue it This is the way to obtaine them In humility and the feare of the Lord are riches and honour and life It is true some wicked men live long but no wicked man can promise himselfe long life he is under the curse Psal 55. The bloudy and deceitfull man shall not live out halfe his daies It is true some good men die in their youth but not till they are glutted with life The child shall die an hundred yeares old Isa 65.20 that is as well satisfied with life as if he had lived an hundred yeares Thus to feare God is the way to live long in the earth nay it is the way never to die Eternall life is promised to those who with patience continue in well doing To conclude God is life God is the Fountaine 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 wisdome of God and so according to our order the question is Quest What is the wisdome of the divine Essence Answ The answer is that it is that by which God knowes and understands himselfe and all things else not successively nor by discourse or reasoning but in a moment by one eternall act of understanding this needs a little explaning 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 knowes himselfe and not himselfe 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 speake properly hath neither presence nor remembrance for he knowes all things by one eternall 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 knowes all things and that it is so that he understands himselfe is manifest Matth. 11. No man knoweth the Father but the son no man hath seen the Father Iohn 1.18 No man knowes the things of God but the spirit of God 1 Cor. 2.11 In which places though Christ and the Apostle expresse the Sonne 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 knowes himselfe so also all things else The wisedome 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 doe He knowes things past present and to come Prov. 15.3 The eyes of the Lord are in every place beholding the evill and the good he knowes all Gen. 6.5 He knew the wickednesse of mans heart was great So Psal 139.4 Thou seest my thoughts a farre off there is not a word in my mouth but thou knowest it Whither shall I goe from thy presence the night and the day are all one Againe he knowes 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 yeares are with the Lord but as yesterday when it is past Whatsoever is to be done with the Lord a thousand yeares after is as present with him or as a thing already past The Apostle Saint Peter speaketh A thousand yeares is but as one day So that we see God understands all things past present and to come Quest Why is this wisedome Attributed to the Divine Essence Answ The answer is because this wisedome is this Essence it selfe 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 wisedome For the first this wisedome of God is his Essence it selfe as his will his holinesse his justice his mercy are himselfe so also the wisedome of God is himselfe You heard the rule because he is most simple and therefore of no composition nothing but himselfe therefore in this case seeing all is himselfe it will follow that his wisedome is himselfe 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 eare shall he not heare He intimates thus much that God knowes all things because he made all things And in the 11. verse he saith he knowes the thoughts of men that they are but vaine 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 seeth and all others may see them but those that are secret none knowes but he that made them so is it with God Those things which are in man no man knowes yet the Lord knowes them because he is the maker of them Secondly God governes 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 owne glory Thirdly he sustaines and bears up althings by his power then he must needs know every thing that he hath in his hand Againe he is the Judge of all men then 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 witnes against you saith God he will be both the Judge and witnes therefore he must needs know all things Finally he knowes 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 speakes of that he is not prevented by any time or place but by one act of knowledge knowes all things and thus much for this Vse 1. The first use then teacheth us that we serve the true and living God because we serve the alknowing God we may heere discerne the true God from false gods Thus the Lord himselfe in the Prophet reasons Let them bring forth and shew us what shall happen let them shew the former things what they be or declare us things to come shew the
things that are to come hereafter that we may know that yee are gods c. Isaiah 40.21.22.23.26 Vse 2. The second use doth admonish men that they should not conceive too highly of themselves for any good that they finde in themselves nor yet to please themselves with this conceite that other men doe thinke well of them because the Lord is infinite in wisdome he knowes 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 knowes that by us that we know not by our selves therefore no man ought to please himselfe in his owne goodnesse God knowes 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 owne faults no man can but God can therefore reason after this manner as Saint Bernard saith I know and am knowne I know but in part but God knowes me and knowes me wholy but what I know I know but in part So the Apostle reasons I know nothing of my selfe yet am I not hereby Justified admit that thou keepest thy selfe so free and renewest thy repentance so daily that thou knowest nothing by thy selfe yet marke what the Apostle adds farther notwithstanding I doe not judge my selfe I am not hereby justified but he that judgeth me is the Lord This is the condition of all men he that is infinite knowes them therefore they should not dare to judge themselves but with the Prophet David in 19. Psal intreate the Lord that he would cleanse them from their secret sinnes Vse 3. The third use teacheth us that men ought to feare 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 himselfe even in the secret thoughts of his heart for there is a God that knowes all things every man must beware of sinne in all places even in the secret places of their owne hearts for God knowes them we have a foolish proverbe 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 mans ignorance but to God all things are knowne There are many men that seeme to make conscience of many things because that God sees yet they take liberty to them selves in secret thoughts and they thinke God knowes not them yes God knowes thy heart better then thy selfe that which thou knowest not to be sinne he knowes to be sinne they that take away seeing from God saith Salvian they overthowe the Essence of God they are Atheists he sees all things and he knowes all things therefore take heed of secret sinfull thoughts that men see not Though thou carrie or colour things so that neither Master nor Servant nor Wife nor Husband see them thou hast a God that seeth and knowes all things and will bring every thing to judgment no thing so secret but he will make knowne therefore labour in the feare of God that thou walk secretly and openly doeing nothing that is displeasing to God because thou canst doe nothing but in the presence and privity of God OF THE WILL OF GOD. CHAP. XII ISIA 46.10 My counsell shall stand and I will doe 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 wisedome and the knowledge of God and now we are to speake of the will of God whereby he willeth those things that he knowes for which I have made choice of this text my will or counsell shall stand and I will doe all my pleasure In speaking of which we will keepe our order and first shew 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 it selfe and all other things whatsoever it doth will the opening of which in the severall 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 appeares in as much as usually the Scripture speakes of it in the number of one as in this place My counsell shall stand there is but one will the like we finde Prov. 19.21 My counsell shall stand Matth. 6.10 our Saviâ—ur hath taught us to pray Thy will be done Ephe. 1.5 According to the good pleasure of his will so then there is but one will Againe 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 it selfe and all other things First the divine Essence most freely willeth it selfe for howsoever it willeth it selfe by necessity of nature yet it willeth freely without any compulsion so as the Apostle speakes in other things the Lord cannot deny himselfe so we say the Lord out of the necessity of his nature wills himselfe but yet voluntarily out of the goodnesse 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 owne will there being no cause of Gods will but the will it selfe which is the cause of all causes as appeares Matth. 11.25.26 I thanke thee oh heavenly father that thou hast hid these things from the wise c. even so for it is thy good pleasure It is not lawfull for me to doe what I will with my owne saith Christ Rom. 9.18 It is not in him that willeth nor in him that runneth but in God that sheweth 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 drawne 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 sworne saying surely as I have thought so shall it come to passe and as I have purposed so shall it stand Isai 14.24 He hath said and will he not doe it Num 23.19 So that whatsoever he doth will he wills it alwaies and eternally my will shall stand for ever God wills from eternity whatsoever he wills as the Apostle Acts 4.24 Thou
haddest determined before to be done God might have willed otherwaies before but when he hath willed it shall stand The next thing is that he wills himselfe that as he knowes himselfe so he wills himselfe that is his owne glory the willing of himselfe is the willing of his own glory Pro. 16. He hath made all things for himselfe for his owne 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 doe let it be done to the glory of God saith the Apostle thus he wills himselfe Secondly he wills all other things other things are of two sorts good and evill now God wills that which is good the things which himselfe doth are good Gen 1. He looks upon all that he had made and loe 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 doe 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 doe them Finally he wills evill things and they are of two natures First the evill of sinne Secondly the evill of punishment the evill of sinne doth not properly fall under the will of God he cannot will sinne 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 Gods will because he doth permit it as appeares Acts 14.16 The Lord suffered all nations to walke in their owne waies 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 owne hearts lusts to walke according to their own evill wares Secondly the evill of punishment falls under Gods will here the will of God is the chiefe cause he willingly plagues men with evill for their neglecting of good for though there be some things in man which would bring evill upon him yet the chiefe cause is in God Isai 45.7 I create evill I make peace I the Lord doe all this shall there be evill in the City and I not doe it Even all evill the evill of punishment the evill of sinne as it is a punishment of sinne commeth from God and that is manifest in that the Lord hardens mens hearts as a punishment of precedent hardnesse so also of the lying spirits that were in the mouthes 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 sinne so it is said God gave them up to vilde affections and all this was as a punishment 2 Thes 2. God gave them up to strong delusions to believe lyes Finally adde 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 evill they are from men The next question to amplifie the proofe of this is this Quest Why speake you of the will of God as of one Answ The answer is because his will is himselfe and he is but one therefore there cannot be many wills his life is himselfe his wisedome himselfe his will himselfe nothing in him but himselfe then it followes 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 waies either in respect of the diversity of the things willed or in the divers maner 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 Againe he wills some things that he will doe to man and somethings he will have done by man lest his anger breake out upon him Secondly in the divers manner of willing he wills diversly he wills good for it selfe 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 then the will of God for which he should doe any thing Secondly because he is omnipotent and most wise and cannot be resisted To explane these First he wills most freely because there was nothing before him nothing greater then himselfe if there were nothing before him nor greater then he what should move him to will for that which moves this will must be before and greater then this will that there was nothing before nor greater then his will appeares by this because whatsoever is in him is from his will therefore it cannot be before nor greater then 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 then his will he knowes 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 himselfe his own Essence moves it selfe to 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 omnipoten 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 foreseene falls out which occasions him to rescinde his determination but neither can this be because as it hath beene shewed God knowes all things both past present and to come with one most simple act of understanding as the Apostle knowne unto God are all his workes 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 suddaine to him who is most wise It followes 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 goodnesse therefore he must needs principally will himselfe for he is goodnesse it selfe he wills himselfe principally because himselfe is the chiefest good and chiefest to be beloved In other cases whatsoever he wills he wills it
also his sonne therefore he is called his beloved sonne Matth. 3.7 So he loves the spirit as proceeding from himselfe and being properly the love whereby the divine nature loves it selfe 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 Iob 1.6 Vpon a time the children of God came c. 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 speciall love and some with a generall freely that appears by the Scriptures Iohn 3.16 God so loved the world 1. Iohn 1.3 Herein is the love of God made manifest that he hath given us his sonne 1. Iohn 4.19 God loved us first if first then freely and no love in us procured his love againe he loves them not equally for he loves men more then other creatures Tit. 3.9 The love he beares to man is manifest yet further he loves some men more then others Exod. 19.5 You shall be my peculiar people as if he should say though all the Nations be mine in generall yet ye shall be my chiefe 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 then 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 c. To conclude this with that of Saint Austine 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 Sonne and most of all he loves his Sonne c. and so wee 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 explane 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 then I should say there were some things in God that were not God Againe there is none wills better you have heard there are three things in love to will good to doe good and to delight in good now none doth this better then God Iam. 1.17 Every good and perfect gift comes downe from the father of lights c. 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 beautifull that thou mightest delight in them The next Question is Quest Why say you that God loves himselfe and his Sonne 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 marvell that he loves himselfe his Sonne and his spirit because they have the same Essence every thing loves it selfe and then there is no marvell as wisdome 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 therfore he loves himselfe Quest Why is it added that he loves his creatures freely Answ Because he made them good with a severall goodnesse he loves them First he loves them being enemies he loves them not for benefit to himselfe but for their good therefore we say he loves his creatures freely each of these we will explane he made all things very good Gen. 1.31 He looked vpon 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 owne benefit not for his good God hath no neede of the creature he created them not for himselfe but that he might make them partakers of his owne goodnesse 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 onely others servants onely some children and among his children he loves those that are called better then those that are not called I say they are not all alike to God man loves the worke of his owne hands well but he loves his servants better and his childe 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 sonnes so that he loves them not all alike some are his children but not begotten againe 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 upō And thus I have laid open the love of God now to come to the Uses Vse 1. This teacheth us first that which the Apostle Saint Iohn gives us to know he that loves not his brother knowes 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 lyer he knowes not God to be love he hath not the experimentall feeling of it for if he knowes God to be love he cannot but out of his experimentall 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 Ioseph for there was another Pharaoh risen that knew not Ioseph 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 Oxe to the slaughter Saint Austin hath a speech to this purpose Doest thou heare the Apostle say God is love and darest thou so goe against God as not love thy brother for to goe against those that are beloved of God is
because the Scriptures never tell us of any originall or beginning that the Father had therefore is unbegotten Againe the Scriptures tell us that there was one begotten and that was the Sonne Psal 2.7 Thou art my Sonne this day have I begotten thee Iohn 1.14 the onely begotten Sonne Rom. 8.32 he is called his owne Sonne then 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 Iohn 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 Sonne 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 doe not say the Essence begets the Sonne is begotten I doe 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 personall actions which they exercise one to another are called internall works and hereupon that ground is that the Schooles hold that their internall works are divided that they cannot be communicated the Father in begetting the Sonne in being begotten and the holy Ghost proceeding Quest How are they distinguished by their works Answ Their workes 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 explane this There is a rule that the works of the Trinity without them are undivided these three persons are together and worke together for there is but one worke they worke all together The Scripture speakes plainly Gen. 1.26 Let us make man where we see there is a common worke the Father faith not to the Sonne I will make man or make you the man c. but let us make c. This is that which Christ speakes Iohn 5.25 The Father workes hitherto and I worke and so Iohn 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. Thankes be unto God that hath given us victory through our Lord Iesus Christ where God gives the victory but by Christ The Fathers 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 speakes 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 workes all things of himselfe by the Sonne and the Sonne workes from the Father by the holy Ghost this is the manner of working And before I come to the Reason let me adde one thing more a distinction which Martin Luther had the workes 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 workes according to his personall property and so one creates and another redeemes and another sanctifies The reason is this for the Father he is of himselfe and therefore workes of himselfe the Son is not of himselfe as a person but from the Father and therefore he workes from the Father and the holy Ghost from them both and is not of himselfe as a person and therefore workes not of himselfe 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 worke and the Son the forwarding and framing and the holy Ghost the effecting c. 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 Vse 1. This takes away an imputation that Heretiques have laid upon the Church that it hath brought in vaine appellations in expressing this misstry and they tell us that it is forbiden that a woman should speake in the Church the meaning of which place they say is that Phylosophy which is but a handmaid should not speake in the Church Arius Sabelliens the great grand hereticks denied the diety of the Sonne and the holy Ghost they had this cavell for themseves we speake no other way then God speakes we are cast out of the Church and excommunicated because we will not admit these prophane 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 speakes meerly out of a necessity of speech namely because that otherwise they could not meet with nor distinguish hereticks that they might be better knowne when Hereticks began to oppose this doctrine they would say there was one God and when they saw there was three persons Father Sonne 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 termes one in Essence to discover these Hereticks so they will say that there was a Father Sonne and holy Ghost but that the Father was sometimes the Sonne and sometimes the holy Ghost so that he was the Father in one respect and the Sonne in another hereupon the Church upon warrant of the Scriptures found out these words that whereas Hereticks would speake with the Church and would not conceive and meane with the Church they might be severed and known to be Hereticks Vse 2. Secondly here is direction for every man that will truely and savingly beleeve in one and three in one Essence and three distinct persons not dividing the Essence nor confounding the persons he that beleeves in a God and not in three persons hath a fiction of his owne braine which he beleeves in he that beleeves 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 beleeves not in the trinity as he hath revealed himselfe hath not true faith every man therefore must labour after this manner to beleeve whereupon brethren we inferre the necessity of the knowledge of this mystery for a man cannot beleeve unlesse he know it therefore every one ought to bend his eares and his head to know it if God had revealed himselfe in generall it had bin enough to know him so but God hath revealed himselfe 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 knowledg of God is not necessary if this knowledge of God had not bin necessary he would never have taught it therefore ignorance of this is sinne 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 beleeve and no beleeving 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 meanes 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 beleeves not this distinction cannot be saved 1 Iohn 1.23 he that denies the Sonne hath not the Father Vse 3. This instructs every man to worship God aright how is that undoubtedly as he hath revealed himselfe in unity and trinity not denying the Essence nor confounding the persons he that worships God and not three persons worships an idoll 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 childe onely by three names no it is not enough to know no heresie but men must know to worship him him aright therefore every man must labour to conceive of him aright as he hath revealed himselfe and here is the image that every man isalowed unto him unity and trinity c. it is not enough for a man not to conceive erroneously but he must conceive truely The worship of God is necessary for whom for God nothing lesse 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 doe unlesse they know him Turks they cannot be saved because God hath not revealed himselfe one in three persons to them the Iewes 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 doe not endevour to understand as God hath delivered to the Church cannot be saved Rom. 10.13 Then every one that cals vpon the name of the Lord shall be saved no there is nothing more used in the Scriptures then to put downe 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 Iesus Christ so how shall a man performe any worship to God but a fiction of his owne braine except he know this mystery therefore fearefull 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 goe and meditate about these things and beat your heads about them so that walking in the worshippe of God here hee will honour you c. OF GOD THE FATHER CHAP. XXV HEB. 1.6 Thou art my Sonne this day c. IN the next place it followes that we speake of every one of the persons in their order and the first is the Father this text that I have read gives ground to speake 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 Sonne creating the world the thing that is described is the Father This word Father is applied to God in Scriptures two waies First Essentially Secondly Personally Essentially in the first place that is when divine things are opposed to humane eternall 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 Sonne 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 againe 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 Sonne 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 workes First order I say the Father is first in order not in time because the Son is coeternall with him he not before him Iohn 1.1 In the beginning ginning when other things began there was the word with God Prov. 8.22 He possessed me in the beginning of his waies a place so manifest of the Sonne 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 goings forth have been of old from everlasting there is mention of two goings 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 eternall spirit a place commonly understood of the divine nature of Christ so that by all this it appeares he was before him in order not in time The next thing is his property begetting his Sonne included in the name Father the Father is unbegotten and begets the Sonne 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 himselfe we may beleeve the reason because that never any Heretique denied it now he begat his Son I shewed you it before Psal 2.2 Thou art may Son this day c. and so heer unto which of the Angels did he say thou art my Sonne this day have I begotten thee and therefore he is called the onely begotten Son Iohn 1.14 We saw his glory as the glory of the onely begotten Sonne of God therefore he is called the first begotten Col. 1.15 If any aske me Quest How begat he him Ans I answer I know