kept by God if he would he might leave them and then they are mutable This Immutability not to be subject to corruption is properly attributed to the divine Essence that it is so is manifest in this place I have read Hee onely hath immortality 1 Tim 1.17 he cals him the King immortall the same is in Psal 102.26 27. They shall change speaking of the heavens and the earth but thou shalt endure thy yeeres never faile so the Apostle saith Heb. 2.12 And this shall suffise for this question Quest For what cause is the divine Essence free from corruption and alteration Answ The answer is Because the power of it is so great that it cannot be corrupted by any power whatsoever Secondly because it is without quantity and cannot be lesse or greater Thirdly because it is without quality and cannot be better or worse nor in any other condition we will manifest these severally First concerning Gods power Christ saith Iohn 10.26 My Father that gave them me is greater then all and no man is able to pull them out of his hand why because there is no power greater then himselfe And this is the nature of every thing to preserve it selfe If any thing had power enough it would not be corrupted we apply this to God that hath all power none can corrupt him our Saviour Christ alledgeth that place Ioh. 10. to shew that his sheepe can never perrish why because my father that gave them me is greater then all Saint Augustine useth these words If any of these sheepe perish speaking of the children of God God is overcome by the faculty of man or some power that comes from him Secondly againe God is without quantity and therefore can be neither lesser nor greater as Saint Augustine saith he is great without quantity and wher there is no quantity there can be no diminution for God cannot be lesser or greater he cannot be greater for then he should not be infinite and he cannot be lesser for then he should cease to be infinite and therfore he cannot be lesser or greater so is voyd of all alteration Thirdly againe he cannot be better or worse why he cannot be beter for then he should not be perfect he cannot be worse for then he should cease to be perfect neither can he be in a lesse good estate for if he be then he loseth the good he had and takes the ill he had not if he lose the good he had then hee wants and so still should be imperfect and therefore hee is thus without quality c. so immutable Vse 1. This confirmes us that we serve the true God and not the false Gods of these nations because we serve the Immortall and the Immutable God they serve false Gods because their Gods are mutable how appeares this thus because their Poets which were their prophets tell us they were Adulterers c. and the Apostle saith they were subject to sinne because for sinne death went over all flesh therefore they are false Gods and they serve false Gods Saint Bernard speaking of celestiall creatures sayth they are subject to sinne for the Angels some of them sinned and became divels and some of them did not sinne not because they were not able to sinne but for that God assisted them that they sinned not they also were subject to sinne and so to death after their kind for there is none free no not the Angels by their nature but as they are established by Christ So that we see the Gods of the nations are false Gods and as they say they are Gods of the mountaines and not of the valleis Vse 2. The second vse is to establish the certainty of our faith because God is immutable we trust not to mutable man wee make not flesh our Arme whose breath is in his nostrils but we trust upon him that is immutable Heere is the certainty of our faith our strength rests not in us but in him on whom it is built and it is with us as it is with children who have but a weake hand and arme notwithstanding if they be helped by their father who is a strong man they can performe something wherein is the childs strength it is plaine it is not in the childe but in the father so saith Saint Bernard man holds not God but God him And this is the comfort that we have when we feele our faith weake we are kept by the power of God unto salvation Therefore this Attribute sheweth that our faith being so kept can never faile I doe not doubt for the Disciples began to doubt we hoped that this man should have redeemed Israel but it cannot faile for it must needes be certaine because grounded and built upon God Vse 3. The third use is matter of comfort to all those that are Gods children and so in the love of God what is their comfort their King that loveth them is immortall they have not the favour of a mortall King but of an immortall King how great is that worldly honour that earthly joy and that temporall rest that many men have in the favour of Princes and yet notwithstanding what are these Princes even mortall such as must most certainely die and none can tell how soone this therfore is a vaine thing to trust to for we see in what a trice Nebuchadonozer was taken away and Belshazzer his sonne even in a moment all their honour was taken away and layd in the dust yea and more then this they that have the favour of earthly Princes abuse it and grow proud and insolent of their inferiors who as soon or before as the Kings bones be cold labor to pluck them down from their excellency as Bathsheba said to David 1 King 1.21 When thou my Lord shalt be gathered to thy fathers I and Solomon shall be reputed offenders So they may say when the king shall be gathered to his fathers they shall be counted vile so that this is a comfortlesse comfort to depend upon a mortall man but here is the comfort and happinesse of those that have the favour and countenance of God they depend upon the favour of an immortall King that never dies but ever lives and will preserve all those that are his they need not feare any earthly power if they have confidence in Christ they need not feare if their owne corruptions doe not provoke God so then we see here is matter of comfort to Gods people they have the love of an immortall king that lives for ever and loves for ever and will be their God and the God of their seeed Therefore parents if they labour to make their children great let them not have that excessive care to get riches for them but labour to make them religious that God may care for them that same that Barzillat said to David 2. Sam. 19.37 When David would have had him to go over with him no saith he take my Sonne and we see David gave Solomon charge
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
infidelity and the more thou hearest the worse thou art what shall become of thee therefore look to thy self lest thou die as the most do and so in the estate with the most I shut up this if any man finde softnesse of heart so that he sorrowes because he cannot sorrow if a man finde in himselfe hatred of sinne love of righteousnesse poverty of spirit purity of heart c. that man may assure himself that he is not in the estate of reprobation and he is to magnifie God and to worke out his owne salvation with feare and trembling Vse 3. A third Use is this If God hath shewed this mercy to any and given them this favour they have cause to rejoyce herein not onely in respect of the greatnesse of it but because they are but few to whom it is given Haman rejoyced because he was bid to the Queenes feast and none but he how exceedingly should men value this mercy that wheras there are but few to whom God shewes this mercy they should be of that number Saint Augustine speaking of this man that shal be saved and of those that perish saith they are by nature both miserable alike Therefore if whilst this man abides in his misery God be more mercifull to thee that art saved be not high minded but feare and glorifie God and pitty others and be thankfull to God for thy selfe doth God actually punish none but when they are wicked then let no man when he is punished accuse God but blame himselfe for God punisheth no man but for his owne sinnes In condemnation there are two things the decree and the execution of the decree is no cause but the will of God the execution is alwayes for sinne he never punisheth any but for sinne Object But some will say unto me If God have decreed it a man cannot choose but sinne and as he saith Rom. 9. what shall a man doe Answ The answer is with the Apostle Rom. 9.19 who hath resisted his will if his will be not resisted why doth he complaine I answer Gods fore-knowledge is no cause of the evill for what if he did foresee it and fore-know it that was no cause of it Augustine concerning that objection of Pharaoh that he could not be converted by the miracles of Moses because God did fore-see he would not answers that God did fore-see this but saith he the fore-knowledge of God did not compell him to be wicked but he was wicked voluntarily To shut up this God doth not infuse any evill into men but denying them grace they of their owne nature necessarily fall into sinne and therefore are justly condemned and no man can accuse him as ignorant foolish men doe no cause shall be laid upon God but as the Prophet Hosea hath it None hath deceived thee thy destruction is of thy selfe O Israel but thy salvation is of me And so much shall suffise for the Hatred of God To explane the power of God the Grecians to expresse it use these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Latines call Domini or potestatem and this potentiam that is to say Dominion or right and power or might In the first place we will stand upon dominion or right and therefore we have chosen this Text and the Question is this Quest What is the Dominion of God or of the Divine Essence Answ It is a communicable Attribute whereby he is first and chiefe absolute and most free Lord over all and over some more specially then others To open this This power is given to God that it might be knowne that whatsoever God doth by his might and strength he hath right to doe it he doth it not as tyrants but as a just Lord. I say this is a communicable Attribute because there is the shadow of it in man This power is attributed to God as 2 Chron. 20.26 Oh Lord God of our Fathers art not thou the God of all power c. in this case we may see that which is applyed to Christ 1 Tim. 16.15 he is called the King of Kings and Lord of Lords Revel 17.14 The next thing we say he is chiefe for he receives not his dominion from any other but of him others have that power that they have therefore Salomon saith Pro 8.15 By me Kings reigne Againe he is free Lord as the Apostle Rom. 9.15 He will have mercy on whom he will have mercy and in the 18. vers he will harden whom he will and in the 20. vers who art thou that wilt call him to judgement yet further over some more then others for 1 Tim. 4.17 as he is the Saviour of all but especially of those that beleeve so he is Lord of all but especially of his redeemed Psal 2.8 Aske of me and I will give thee the heathen c. if he give them to his Sonne he was Lord over them himselfe especially over those that are of the Church And this is the explication of the first Question Quest Why is such a Dominion attributed to God Answ Because he is creator and possessour of all first he is creator Gen. 1. That the creation of all was from him the Apostle Peter hath it 1 Pet. 4.17 He is the faithfull creator thereupon the name Ichovah is given to him he that hath a being of himselfe and gives being to the creatures the creator hath still power over the creatures As creator so possessour Gen. 14.22 when he made all things he kept a right unto himselfe and though he had given the earth to the children of men yet the right of possession he keepes to himselfe therefore dominion may well be attributed to him Quest Why is it said that he is first and chiefe Lord Answ For that his power is eternall Christ teaches to acknowledge it in his prayer Mat. 6.13 thine is the kingdome power and glory for ever and ever therefore this power is eternall it hath neither beginning succession nor ending If any say unto me How should that be that this power should be eternall seeing the things that were created were created in time Answ It is true he created things in time but his power was before time God is nothing but one essence and this power was eternall like himselfe and therefore the first and chiefe Lord. Quest Why say you that he is the most absolute and free Lord Answ Because he may use all that he hath made at his owne pleasure without let of any other for the salvation of his own and the destruction of the wicked for this is to be absolute Lord when one hath a power over all things to doe as he pleaseth hath no superiour either to call him to account or hinder him God is of such power he may do what he list without controle or hindering This appeares first in man for whom he made all creatures he may doe what he will with him he might make them as he made
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
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
manner represent him the molten Image is a teacher of lies saith the Prophet it is the originall of divers errors which they have justly fallen into and justly deserve to fall into that will not seeke God in his word but in painted walls from these the people of God have been preserved because they have ever sought him in his word and as all outward representations of God so all inward conceits of him besides the word are unlawfull to abstaine from Images is easie but to abstaine from inward thoughts is hard and that partly by reason of the corruption of our natures and partly by the suggestion of the divell therefore we should be more carefull not to conceive of God as like to any thing nor to make any resemblance of him in our minde and then this is the comfort that a man hath that though these thoughts come if he dislike them and strive against them they are infirmities that God will cure them and not condemne us for Vse 3. This teacheth us when we are about the worship of God to thinke of the nature of God what he is that he is a spirit without division or composition and though we should glorifie God with our bodies for God will have them yet especially we should doe it with our spirits which God in a speciall manner requires why because that is most agreeable to his nature and most pleasing to him he that will serve a man must labour to do it principally outwardly but he that will serve God must do it especially inwardly in the heart if he do it in the heart he cannot but do it in the outward man man respects more the outward then the inward but God respects more the inward then the outward if a man worship God in spirit though he be hindred in the outward by occasions God wil excuse it God never excuses a man for the want of inward affections but hath oftentimes taken the inward when the outward hath been wanting S. Gregory saith there is this difference between God and man man requires the outward and doth not so much looke at the inward but God requires the inward man can go no further then the outward but God measures the outward service by the inward affections there is no true service in the outward where the inward is wanting therefore when thou commest to praier hearing the word or singing of Psalmes whom hast thou to deal withall with God who is a spirit then thy worship must be spirituall if thou hast a mouth to speake to God in praier thou must have a mouth in thy heart also else thou art but an hypocrite and art abhorred of him David saith praise the Lord O my soule and all that is within me praise his holy name therefore with thy outward service thou must joine the inward or else thy service is but a stinking thing to him Quest The next question is what meane you by that when you say he is most perfect Ans The answer is that he is sufficiently perfect and needs nothing out of himselfe nor retaines any thing from any other Gen. 17. I am God al-sufficient walk before me there God saith to Abraham I am God in my selfe and out of my selfe the same phrase is often used in Genesis the God al-sufficient be with thee when Izaack blessed his Sonne and in respect of this he is called the happy God 1 Tim. 1.11 the Gospell is called a happy Gospel and in the 6. chap. 15. verse hee is happy because hee is al-sufficient in himself Psal 16.12 thou art my Lord and all my well doeing extendeth not to thee God needs nothing whatsoever a man doeth it is nothing to him he made all mankinde God is not worshipt with mens hands as if he had need of any thing so that every part of this description is proved that he is sufficient and perfectly happy in himselfe c. Quest Have you any grounds for this you say Ans We have three first because he was thussufficient and happy before there was any creature made Secondly because he is the author and cause of all good and perfection in all creatures Thirdly that good and perfection that is in the creature was first and most perfect in him these we will explane Reas 1. First before there was any creature made he was sufficient and happy then it follows that hee must bee perfect of himselfe for of whom should he have this perfection that he was thus we prove Psal 92. Before the mountaines were made and before the hills were layd from everlasting to everlasting thou art God arguing that he must needs be sufficient the same is in Psal 102.25.26 speaking of the works of God They shall perish and goe away like a garment but thou art the same and thy yeares never faile that is the same thou wast the same thou shalt be still whence it appeares plainely that God was before any creature was made and though it be said Pro. 16.4 That God made all things for himself yea the wicked c. yet he made them without their helpe and though he made all things for himselfe yet he had need of nothing but made them that he might communicate his goodnes to them for this is the nature of that which is good not only to preserve it selfe but to communicate it selfe to others Reas 2. Secondly because he is the author of all the good and perfection that is in the creature Act. 17.25 He gives life breath and all things that is to say God gives a man his life breath and the good things that he hath This the Apostle asketh the question Cor. 4.7 What hast thou that thou hast not received what hath man If man have nothing what creature should have any thing as for man he received all from him he is the father of lightes of whom comes all good things This is his perfection that he is not onely sufficient for himselfe but for all others this is manifest for he gives all things to all creatures yet nothing diminisheth his owne store what good any creature hath it hath it from him as St. Basil saith This argues a man hath much when he hath sufficient for himselfe and to give to others This is a proofe that God is rich after another manner then men are for when men give they have the lesse but when God gives he hath nothing the lesse for that he gives to man he is like to a springing Fountaine saith the Father the more that you draw the more it hath What can you compare God to for he is perfect but we are glad to flye to imperfect things to shew his excellency so that this is the conclusion of this Reason that he is sufficient of himselfe because sufficient for all other things The third reason is this because that good and perfection that is in the creature was first in God Gen. 1.17 God made man after his owne Image the Image of
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
you being evill can give good things to your children how much more shall your heavenly father give his holy spirit to those that aske it of him as Luke 11.13 so Mat. 5.45 he maketh the sunne to shine upon the just and unjust So Acts 14.7 he hath not left himselfe without witnesse in that he hath filled our hearts with food and gladnesse that as we know the goodnesse of the tree by the fruit thereof so we know this goodnesse of God by the fruits thereof in the creatures and so we have this description proved The next Question is Quest Why is such a goodnesse attributed to God and his divine Essence Answ The answer is because he is desired of all and above all Secondly Because he communicates his goodnesse freely To explane these First Because God is desired of all and above all The object of the will is good for the will desires nothing but that which is good either truely or at least in appearance Trueth is the object of the understanding whatsoever the understanding imployes it selfe about is trueth so whatsoever the will imployes it selfe about is goodnesse nothing is good but God and nothing can be good but it is desired Now then if goodnesse be that which all desire and if all desires be bent upon goodnesse it must needs follow that all must desire God the author of all goodnesse as Saint Austin saith thou hast made our hearts for thy selfe because thou art goodnesse or thus thou hast made us for thee and our heart is never at quiet till it come to thee Reas 2. Secondly Because he communicates his goodnesse to others this is the onely property of goodnesse that it will communicate it selfe The better and more holy any man is the more he desires to make himselfe common The good man is mercifull and lendeth Psal 145. and Psal 9. God is good to all and his goodnesse is seene in the workes of his creation and in the workes of redemption and the worke of his desposing of all things thus we shall finde he communicates his goodnesse to all The next question is Quest Why is it said that he is absolute good in and of himselfe Answ The answer is Because his goodnesse is perfect It is infinite therefore cannot be from others It is eternall What is eternal but to have being when all other things are nothing Who then can make that which is eternall Hence it must needes be that God is good in and of himselfe But besides this his goodnesse is perfect whatsoever is communicated to others by participation is imperfect but Gods goodnesse is not imperfect therefore it is not communicated by participation but is absolute in and of it selfe In him goodnesse is most perfect in us it is unperfect as the heat that is in the Sunne is perfect but the reflection is imperfect the reason is because the heat is most principally in the Sunne So the goodnesse that is in others is imperfect but the goodnesse of God is perfect If he should receive his goodnesse it must be finite if finite then imperfect A finite and imperfect creature cannot communicate infinite and perfect goodnesse of which themselves are not capable Therefore we see that God is not sustained in his goodnesse by any but is good in and of himselfe The next question is Quest Why is it said that he communicates goodnesse and is good to all creatures Answ The answer is Because what goodnesse soever is begun and continued in any is from God and the cause is in him onely It is not the creatures owne goodnesse Psal 30.11 The goodnesse of God hath made my mountaine to stand strong where he sheweth that this estate and condition wherein he was was nothing from himselfe all came from God Therefore when as Esau asked Iacob how he came by that wealth Gen. 33.11 The Lord hath bin good to me c. therefore I have all meerely of his goodnesse and hereupon Iacob saith Gen. 33.10 I am lesse then the least of all thy mercies where he cals Gods goodnesse his mercy because it comes from the mercy of God 2 Sam. 7.8 Lord what am I said David or what is my fathers house c So every man may say whatsoever he is whatsoever he hath Lord what am I that thou hast brought me to this c So whatsoever any man hath it comes from the goodnesse of God There be many Uses of this point but we will content our selves with some Vse 1. The first Use is briefly this It teacheth us that of the Apostle Saint Iames is true Iames 1.13 God tempts no man God is not tempted why his goodnesse is such that which is good of it selfe hath no evill mixed with it hony hath no sowre in it the sun hath no darknesse God nothing but goodnesse so that this is true God tempts no man the ground why man is tempted is in himselfe not in God because there is no evill in God tempting is when there is some setting upon and receiving an assault with rejection how can a man cast darts into the sun God being good in himselfe c. cannot tempt nor be tempted Vse 2. Secondly this teacheth us that we should not sinne against this God the reason is because he is good nay because he is goodnesse therefore we ought not this should be a restraint to us how doth every man condemne wrongs done to a poore innocent that hath done no evill so if we see a man full of goodnesse brought to misery every man will cry out of them that brought him to it and do we so in respect of men ought we not so to reason in respect of God that if God be so good in himself why should I commit this wickednesse against him when Sathan tempts the world provokes c. What should be the answer if I should commit such a wickednesse you your selves and Sathan would accuse me for sinning against such a good God and indeed the divill inticeth to sin for nothing but to accuse us when we have sinned therefore get thee behind me Sathan shall I sinne against this God that is not only so good in himselfe but is good to all his creatures looke which way thou wilt thou canst not but see the goodnesse of God Oh what ingratitude what impiety were this for a man to offend this God that is so good in himselfe and good to all creatures and why hath God shewed thee this goodnesse but because he would have thee good to him S. Bernard hath this saying for a man to do good for good is naturall for a man to do evill for good is diabolicall now then if there be but so much as common reason we will returne good for good but to returne evill for good is divelish and the more good any man hath received the more good he ought to be as Salvian saith God hath given us good then we ought to be good to him againe remember what
make us partakers of his holinesse not that afflictions can doe this but God by an especiall mercy doth make them doe it as Christ himselfe though he were the Son yet learned he obedience so every one that learnes obedience by afflictions hath obtained a speciall mercy from God this is a speciall mercy of God to prevent sinne to purge sinne and to cover sinne doth any man finde God mercifull in pardoning of sinne in covering sin and purging sinne he may by that be assured of the especiall mercy of God Vse 3. The third use is any man miserable are his miseries great are they spirituall are they temporall undoubtedly if he be humbled in the sence of them and see himselfe unworthy of any mercy he may still be assured of mercy though there be spirituall evills yet if a man see himselfe wretched and miserable the more heavie he findes his iniquity to be the more hope of mercy there is for him the Lords mercy is over all his works therefore is he much more mercifull to such If a man hath a feeling of his miseries and unworthinesse then he may use this argument for mercy my miseries are great even as David did Psal 25. O Lord be mercifull to me and pardon my iniquity for it is great and the more miserable men are in their owne sence the fitter objects they are for God to shew mercy unto Thus it was with the Publican and so with the Prodigall therefore never doubt though thy iniquities be never so great there is a sea of mercy in God Bernard well observes the difference betwene Justice and mercy Justice requires that there should be desart but mercy looks upon them that are miserable and saith the father true mercy doth affect misery mercy doth not stand upon inquisition but it is glad to finde occasion of exercising it selfe Thus every man in the middest of his misery knowes where to find mercy he shall know he hath obtained mercy when God doth purge sinne c. then all his infirmities shall be passed over God will never see them and he shall have peace of conscience in this life and happinesse hereafter OF THE IVSTICE OF GOD. CHAP. XVIII DEU 32.4 He is a righteous Lord and all his waies are judgment THE three last Attributes we have spoken of were love grace and mercy which all proceeded from his goodnesse which have in the severall handling of them afforded great comfort to wounded and distressed consciences and there be three more that follow all proceeding from the same fountaine that is from Gods goodnesse namely justice anger and hatred and these serve for the awakning and rowsing up of secure men out of their impenitency of these three we may say as of the former in substance they are but one but yet being severally handled affoord very great variety of instruction and other comforts and the first of these is the justice of God and for the ground we are to speake of these two waies that I have read All his waies are just To handle this as the former first we will see what justice is and so the first question is this Quest What is the justice of God or of the divine Essence Ans It is a communicable Attribute whereby he executeth his law upon reasonable creatures rewarding the obedience of the godly and punishing the disobedience of the ungodly This description being laid down we make it manifest after this manner Justice or righteousnes is Attributed to God in severall respects it is Attributed to him First as God Secondly as he is a free Lord. Thirdly as a father Lastly as a Judge For the three first they all fall under the heads of other Attributes therefore I passe them over as not pertaining to this but the justice of God as he is a Judge as he is a just Judge that is manifest by this text All his waies are judgement whatsoever he doth is just Psal 119.117 Iust art thou Oh Lord and just are thy judgements therefore the Scriptures teacheth us that he gives to every man according to his workes as Rom. 2.6 and infinite the like shewing that this appertaines to him Again we say it is a communicable Attribute because there is the like to be found in man though not so perfect as in God yet there is a justice in man and should be in every man to give to every man his own The next thing we say it is that whereby he executes his laws we call it the execution of the law not the effecting the law in reasonable creatures respecting the prescription but the execution of the law upon reasonable creatures in respect of the censure The former of these is the worke of grace as you have heard a sanctified obedience The latter is the work of his justice execution is the judgement of the law and in this respect the law is called judgement Psal 119. and in many other places in respect of the censure or penalty that followes the breach of the law besides we say that all Gods works are in judgement as Salvian in another case speakes that it may be manifest that it was justice and not power that that did so this is justice that doth it and not power we adde to this the rewarding of the obedience of the godly and punishing the disobedience of the ungodly so the Scripture is manifest Psal 9.10 Thou wilt judge the people with equity Dan 4.34 Nebucadnezer saith that all the waies of God are judgement this is that the Apostle speaks of 2 Tim. 4.8 From henceforth is laid up for me a crowne of righteousnesse which God the righteous judge shall give me And God is faithfull and just Heb. 6 12. that will not forget your workes and labour of love that you have shewed towards his saints that is will not forget to recompence and therefore it is said Rev. 22.12 Behold I come and my reward is with me And the Lord judgeth righteously without respect of person Deu. 10.17 1. Pet. 1.17 If you call him father that without respect of persons judgeth righteously then passe the time of your dwelling here with fear both are joined 2 Thes 1.6 It is a just thing with God to recompence tribulation to them that trouble you and to give you rest Finally David in 18. Psal 21. saith Thou hast dealt righteously with me and 25. verse with every man So that I have opened every part of this description Quest Why is it thus Attributed to God Answ Because he is most willing to give every man his due and whatsoever he doth he cannot do unjustly To examine and explane this I say it is to give every man his due the Lawyers define justice to be a constant or perpetuall will giving every man his due if this be justice this may well be given to God for who gives to every man his right more then he the Scriptures are apparent for he gives to every man his owne according to his
God Answ Because he is equall to God Secondly because the name Jehovah is given unto him Thirdly because Essentiall Attributes are attributed to him Fourthly proper workes and so divine workes are given to him to explane these First we say he is equall to God Iohn 16.15 All that the Father hath is mine It is manifest that there is equality an adopted sonne cannot say that all that my father hath is mine he cannot chalenge it but Christ chalengeth this to himselfe therefore necessarily it must be that he is God Philip. 2.6 He that was in the forme of God thought it no robbery to be equall with God by forme is meant Essentiall forme whereby he was equall to God not an accidentually forme as men are said to be partakers of the divine nature but if he have a forme that was equall to God it must be an Essentiall forme it appears the Apostle saith that he tooke upon him the forme of a servant what was that not the shape of man but the Essentiall forme of a servant so also he was in the Essentiall forme of God and therefore equall to God Col. 2.9 The Godhead dwelt in him bodily If the son of man be man because he hath all the parts of man because he hath the same kind by generation Christ then having the same spirituall nature must necessarily be equall with God The second thing the name Jehovah is given unto him a title as we heard before which is given to none but the true God so the Psalmist Psal 83.18 Thou whose name alone is Iehovah That this is given to Christ appears Ier. 22.5.6 speaking of raising up a branch of David he saith in the 6. verse They shall call him Iehovah our righteousnesse and in 33. Chap. 15.16 verses He shall be called the Lord our righteousnesse A multitude of other places might be noted in the old Testament he is called Jehovah in the new Testament it is said that they tempted Christ in the wildernesse 1 Cor. 10.1.6 there it is said that they tempted the Lord whence it followes that the name Jehovah was given to Christ Thirdly Essentiall Attributes are given to him as in that place before all that the Father hath is mine eternity omnipotency c. Iohn 1.1.2 In the beginning was the word c. omnipresency being in every place Matth. 18.20 Where two or three are gathered together in my name there I am in the midst of them Matth. 28.20 I will be with you till the end of the world Iohn 3.13 Who is he that ascended but he that descended Intimating that while he was upon the earth he was in heaven c. omnisciency knowing all things Matth. 12.15 He knows the thoughts of mens hearts Iohn 21.17 Lord thou knowest that I love thee for thou knowest all things omnipotency so it appears Iohn 5 19. All that the Father doth the same doth the Sonne and all that the Sonne doth the same doth the Father Philip. 3.21 Being strengthened by his mighty power by which he is able to do all things so that these things being given to him he must be God Lastly proper workes of God are given to him as creation that is given to him Iohn 1.3 He created all things that were made Heb. 1.10 The holy Ghost said that he created and so the working of miracles as to raise up the dead these were the workes of God Lastly divine worship is given to him Iohn 5.23 That all men might honour the Sonne as they honour the Father That which is given to the Father may be given to the Sonne which could not be except he were God c. Iohn 4.14 You beleeve in the Father beleeve also in me Acts 7.50 Lord Iesus receive my soule So the Apostle The grace of our Lord Iesus Christ be with you Philip 2. At the name of Iesus every knee shall bow that is all should worship him therefore it necessarily followes that he is God c. and so you have this explaned Quest Why is he said to be begotten of the Father Answ Because he received the whole Essence by communication not by alienation in which there is no motion Saint Ambrose saith the Sonne is begotten without passion without action so that he communicates the whole Essence to him Col. 2.9 In him dwells all the Godhead bodily Essentially as a candle receives light without corruption as the sunne that communicates his beames and hath no dimunition Quest But why say you that he redeemes the elect Answ Because he only tooke the nature of man gave himselfe as a price to set them free from death and hell and reconciled them to God from the worke of redemption we exclude not the Father yet notwithstanding there is a difference the Father sends his Sonne the Sonne gave himselfe the holy Ghost applies it but the manner of redemption is far different what is that he tooke the nature of man and so the word was made flesh and satisfied the justice of God and thus he onely paid the price Mat. 20.28 He gave himselfe a ransome Acts 20.28 He purchased them with his bloud Titus 2.14 He gave himselfe for them that they might be a peculiar people unto himselfe and therefore he must be a person distinguished and thus we have runne thorough this description Vse 1. The use is First for the matter of confutation this must informe us how we ought to beleeve to salvation concerning the Sonne that we may avoid their heresies which say that he is not God by nature but by office neither may we thinke that because it is said he is begotten there was a time wherein he was not for he was from eternity Saint Basil speaking to them of his time take heed of this saith he when we say that he was begotten we doe not say that he was after the Father but shew whence he had his person nor make him inferior in time but shew that he had his person from the Father take heed therefore of this though we cannot see this yet we are to beleeve it by faith This generation of Christ is to be adored by silence and faith and not to be enquired into he was begotten when there was neither time nor spectator neither was there any interpreter to tell us Why then should the minde of man imagine and speake of this any more the Apostle Paul speaking of his generation as man 1 Tim. 3.16 saith Great is the mystery of godlinesse God manifested in the flesh this was a mystery if this was so great a mystery what is the divine generation some shadow it after this manner it is no unreasonable thing that the begetter and the begotten should be both at one and the same time the minde begets a reason the minde is the begetter and the reason begotten are both at one and the same time Saint Austin saith it is no absurd thing to say that the begetter and the begotten may be together as there are in a candle
lighted two things the light and the fire if the question be what is the cause of the light the answer must be fire but if we should aske whether the light or heat were first we could answer they are both together if it may be thus in the creature how much more in the creator Vse 2. This in the next place commends unto us the love of Christ though he was God and equall to God the Father though he was the eternall and infinite God yet he became our redeemer the worke doth not so much commend his love as the manner of the working if comparisons may be here modestly admitted it seemes there is a greater love that Christ doth manifest then the Father c. the Father sheweth his love in appointing and sending and giving but the Sonne gives himselfe for us the Fathers love is apparent Isai 45.4.5 I will give men for thee c. where God shewes his love to the intent saith the Lord that I might free thee I put thee into their hands yet what are these these are nothing in comparison of his love in redeeming his elect he put his owne Sonne into his enemies hands so we may see Iohn 3.16 So God loved the world Rom. 5. God sets forth his love that when we were enemies Christ died for us Yet notwithstanding see the greatnesse of the love of Christ in this he being God humbleth himselfe to the lowest degree that he might redeem his as first he tooke flesh Secondly he dies c. Now all this is grounded upon this that he being God humbleth himselfe laying aside all his glory to the death of the crosse What shall I say what could he have done more this amplifies the love of Christ to give himselfe freely there was no necessity of nature or sinne compelled him but meerly voluntarily that he might redeem us Saint Augustine saith doe you thinke that the spears could have pearced him unlesse he himselfe had suffered it as he saith Matth. 26. I could intreat my Father and he could give me more then twelve legions of Angels but yet he being the mighty Sonne of God laies all aside and puts on all basenesse what of all this this should provoke us to thankfullnesse as David in 116. Psal to say What shall I render to Christ for all his benefits Israel when they were delivered out of Egypt and passed the red seas sung a song c. if such a small thing required this what doth this that we are delivered from sinne and Sathan require It is not enough that we sing songs and speake good words but let Christ have his end for which he hath redeemed us what is his end Luke 1. That we should serve him in holinesse and righteousnesse all the daies of our lives let us give our selves to his service and feare 2 Sam. 19.9 There the people reason after this manner David hath delivered us out of the hand of our enemies and shall we be slack thus we should speake to our hearts hath Christ delivered us from death and the thraldome of Sathan and shall we be slack in giving honour to Christ Ezra 9.13.14 the people reason thus that being delivered say they shall we turn back again c. how then should every one speake to his owne heart thou hast tasted of this and shall I turne backe againe and transgresse against Christ therefore learne to remember what the Apostle saith Titus 2.14 He hath redeemed us a people to himselfe to be zealous of good workes and thou that condemnest well ordered zeale thou hast no dram of religion in thee for no true zeale no religion thou criest out of zeale thou art a slave to Sathan still therefore let every man bring forth righteousnesse and deny ungodlinesse and live soberly in this presen world walking and glorifying God here that we may be glorified of him hereafter OF GOD THE HOLY GHOST CHAP. XXVII JOHN 15.26 The spirit of truth which proceeds from the faber he shall c THE third person of the Trinity is the holy Ghost Quest What is the holy Ghost Answ He is the third person of the Diety proceeding from the Father and the Sonne sanctifying the elect The thing that is described is the spirit which in the Scriptures signifies many things it may be reduced to these heads I will but name them First it hath relation to the creature Secondly to the creator as it hath relation to the creature the word signifies many things I will but name them sometimes it signifies power sometimes the soule of man sometimes the life of beasts sometimes Angels sometimes naturall motions in the heart of man and divers others which I passe over In respect of the creator it hath a double signification and it is taken Essentially and personally Essentially and so all the three persons of the Trinity are said to be a spirit according to this we have it Iohn 4.24 God is a spirit where the whole Diety is put under the name of spirit Secondly it is taken personally in the Diety concerning whom spirit may signifie two things either the person or the gifts the person it selfe it is manifest in this place the spirit that proceeds from the Father the gifts and graces of the spirit 2 Kings 2.19 Let thy spirit be double upon me So Numb 7.11 1 Thes 5.19 Quench not the spirit understanding it of the grace of the spirit againe I say the third person I need not stand upon that to shew that it is a person common to him with the other all persons are distinct one from another really and truly he is a person distinct three waies in order in property and working in order he is the third person in property he proceeds from the Father and the Son in working sanctifying the elect the Father is the first not in time not in dignity but in order so the Son the second and so the holy Ghost the third we adde the third person in the Diety that we may have occasion to manifest that he is God as well as the other that he is God there may be many testimonies Samuel 27.23 David the sweet singer of Israel the Lord God spake by me the Lord said that that is in the former the Lord and God in the next is said to be the spirit Acts 5.34 Peter said to Ananias why have you lied to the holy Ghost and in the fourth verse You have not lied to men but unto God that in 1 Gor. 3.16 You brethren are the temples of God and the holy Ghost dwelleth in you temples of God and temples of the holy Ghost both one The next thing I say is the third person proceeding from the Father and the Sonne his property is proceeding he is as Athanasius Creed hath it not made not begotten but proceeding That he doth proceed from the Father and the Sonne appeares first by these places that he is affirmed to be the Spirit of the Father and the Sonne
formes of oathes that they used Iudg. 8.24 As the Lord liveth So Ruth 3.3 As the Lord liveth attributing this to God himselfe Hereupon it is said that he is life I am life and therefore he cals him life 1 Iohn 5.10 the true God and eternall life this life is eternall and hath no beginning nor ending so Deut. 32.46 I live for ever I have a perpetuall life without change and so he is called the fountaine of life Psal 36.9 Quest Why is this life attributed to this divine Essence Answ Because he understands wils and workes of his owne power Secondly because he hath life in himselfe without any manner of participation from any other Thirdly because God gives life to all other living things whether life of nature life of grace or life of glory To explane this he is life because he understandeth willeth and worketh Reas 1. All these be actions which none can do but such as have life therefore it must necessarily follow if these be in God then life is in him If any should be so sencelesse as to deny these things in God he must be a Pagan rather then a Christian therefore as Salvian saith If I be to speake to Pagans that deny these things I contemne to prove them not because I cannot but because they are so sottish So I say if there be any that deny this I contemne to prove it not because I cannot for want of proofes but because I am in no hope to doe them any good These three things are three distinct things in man the soule the motion and life the soule is one thing the motion another and the life another whereupon these are three in man but in God his Essence is all one by which he willeth worketh and understandeth therefore it must needes be that God is life Reas 2. Secondly because he lives of himselfe without any participation from others therefore is life truely attributed to God Iohn 5.26 The Father hath life in himselfe and hath given to the sonne to have life in himselfe therefore he is said to be the fountain of life ecause as the fountaine receives not water from any other but conveys it to others so neither doth God receive life from any but doth communicate it to all things that live so then God hath life in himselfe whosoever shall seperate life from him shall seperate him from himself and destroy God therefore seeing that God lives without participating life from any other it must needs follow that life is truely given to God Reas 3. The third reason is because they that have life whether the life of grace the life of nature or the life of glory have it of God The Scripture speakes of all these three lives The life of nature is common to all living things trees beasts men live but not to speake of life but as it is in men men receive their naturall life from God therefore it is said God breathed in man the breath of life and man became a living soule Gen. 2.7 The life of grace is called in Scripture the life of God they were alienated from the life of God Ephe. 4. that is they had not that life that God gives to those that are his God gives a naturall life to all but not the life of grace which because it comes from God and leades to God is called the life of God he also gives the life of glory to those that by continuance in well doing seek glory immortality Rom. 2.7 eternall life c. so that seeing God is the author and giver of these lives it is plaine that life is truly attributed to God Vse 1. This teacheth us that certainly we serve the onely true God because we serve the living God for the true God is the living God that hath life in himself of himself the Gods of the Nations are false gods the heathen worship the host of Heaven stocks and stones silver and gold the workes of mens hands that have no life or if they had life they have no such life as is in the true God which hath his life in himselfe and of himselfe we may say of their gods as the Lacedemonians prophanely scoffed at Constantines god that he worshipt such a god as no man could tell from whence he came their gods are made with mens hands and have no life in them Vse 2. Secondly this shewes the heinousnesse of that sinne which is usually committed among men who when they speake earnestly say as the Lord liveth which is an asseveration a kinde of an oath and though men thinke they doe not sinne yet they doe abuse an oath and a greater oath then if they did sweare by God himselfe an oath ought to be taken with feare and reverence in truth righteousnesse and judgement and not to be abused as Salvian observes in his time as if they were not oathes to binde men but as meere complements of speech they who are now so bold to say the Lord liveth swearing falsely or prophanely shall one day finde and feele that the Lord liveth to take vengeance of perjury and prophanenesse and that it is a fearefull thing to fall into the hands of the living God Vse 3. This teacheth us how we may have life and length of daies it must be by serving and loving and cleaving to God the author and fountaine of life this is the way to obtaine life it is not my use but the use that Moses makes Deuter. 30.19.20 I have set before ye this day life and death chuse life how by serving and obeying and cleaving to the Lord for be is thy life Where he shewes that a man may have life and length of daies There is nothing that man desires more then life and length of dayes and therefore the divell that could not prevaile with Iob in other things yet for his life he thought he should There is no way to attaine this much desired long life but this to cleave to God the fountaine and giver of life This is the course in which God himselfe directed Solomon if thou wilt walke in my waies to keep my statutes and my commandements then I will lengthen thy dayes This is the argument which Hezechiah used and by which he prevailed not only reversed the sentence of death but obtained a lease of life for fifteene years Remember oh Lord how I have walked before thee in truth and with a perfect heart it was not the strength of constitution but the sincerity of spirit that prolonged the life and vigor of Caleb and Iosua for forty yeares How should this consideration lift up our hearts in the waies of God What man is he saith David Psal 34-12 that desireth life and loveth many daies that he may see good nay rather what man is he that doth not Every man desireth life and prosperity then heare Davids direction Keep thy tongue from evill and thy lips from speaking guile depart from evill and doe good