discerned by others Saint Bernard saith when he was entred upon a text upon Cant. This Well is deepe and I have nothing to draw but yet I see by experience that if a man cover the Well with a linnen cloth he shall wring out some moysture which otherwise hee should not I have therefore bended my selfe upon it and stretched my hands to thee that thou wouldest reveale something to mee for every man bending and stretching himselfe his heart and his hands to God shall receive something for the enterance to thy Word saith David giveth light Solomon saith a diligent hand maketh rich a little stock to begin with being diligently imployed maketh rich So it is in spirituall things a diligent hand maketh rich if a man have a little knowledge if hee have a diligent heart and hand though the Word bee as it were in a dark place yet hee shall see more and more There are two things to be enquired of concerning the written Word of God First by whom it was written Secondly for whom it was written For the first that is by whom this Word was written time will not give me leave to speake of therefore I will proceed to the next Quest For whom was this Word written Answ For all men of all ages and conditions the text that I have read proves it Search the Scriptures to whom did Christ speak To all men of all Nations and Countries that were gathered there together Act. 2.39 The promise is made to you and to your children and to as many as the Lord God shall call the promises were not made to the Jewes onely but also to the Gentiles even to as many as the Lord shall call therefore the Word is written for all Rom. 15.4 Whatsoever things were written afore time were written for our learning they were not written for them onely but for us also upon whom the ends of the world are come These things are come upon them for examples 1 Cor. 10.11 Therefore it is apparent that the Word was written for all men Out of this ariseth another question Quest How is it proved that it is written for all men Answ Three wayes besides the testimony of Scripture First because the Lord that writ it is Lord over all perfect in wisdome Secondly because this written Word is Gods revealed will Thirdly because there is but one way to salvation for all men and this is laid downe in it Wee will manifest this First because it is Gods Word and God is over all times over all places and over all persons as well successors as predecessors as well them that goe before as them that follow after therefore the Word belongs to all We have a Proverb New Lords new Lawes but it is not so here God doth keepe alwayes one Law Kings that have their severall Kingdomes have all severall Lawes the reason is because they cannot make Lawes without their subjects and amongst them one thinks this fit another thinks that but the Lord is an absolute King that makes Lawes without men for the earth is the Lords and all that therein is Psal 24.1 I add to this that hee is perfect in wisdome men when they have made Lawes they repeale them againe because they are imperfect in wisdome and cannot foresee what will bee convenient for after times But God is perfect in wisdome therefore his Lawes are alwaies the same Secondly because it is Gods revealed will the rule of justice by which things are made good or evill and therefore it must needs bee a universall Law his will is over all his Word and himselfe have the same extent without any restraint whatsoever Thirdly because there is but one way to salvation and that is by the Word the Word brings salvation to all men of all times and of all conditions never had any man any way but one and that is by fulfilling of the Law only there is this difference between the Law of works and the Gospel for that by the covenant of works all that will be saved by the Law must doe the works of the Law themselves by the covenant of grace all that will bee saved by the Gospel must apply by faith the fulfilling of the Law by Christ for he is the end of the Law to salvation he must be applyed to every man that will bee saved so that here is an admirable conclusion that man must be saved by mercy and justice and for this the Word was written for all men and for all ages Use 1. If this be so then it is necessary that all men should have the Word of God in their own language though it was written in another language and before they were yet it was written for them a point that our Jesuits cry down that every woman and every boy and every maide should have the Word they cry out of it but if God writ it as well for the unlearned as for the learned why should they not have it when God first writ the Bible did hee write it in a strange language If God had beene minded to have had the Word shut up from the people hee would have writ it in a strange language but God in his wisdome wrote it not in a strange language but in such a one as all might read Nay more then this the Churches at all times have had their Bibles translated into their owne languages Certainely the Spirit of God never knew that which the President of the Councell of Trent saith A Distaffe was more fit for a woman then a Bible when as God hath commanded that women should read it as well as men a Distaffe is fit in due times and seasons but these doe accuse God as the Divell in the Serpent did when he said to Evah God would not have you to know this this is nothing but the brood of the Serpent Saint Chrysostome saith Theeves when they meane to steale first put out the candle so hereticks when they meane to deceive first corrupt the Scriptures The Papists themselves have translated the old and new Testament into English but so darkly that none that reads them unlesse hee be a Scholler can understand them their translating proves against themselves the lawfulnesse of a translation for how dare they doe that which they judge unlawfull their affectation of obscurity is a mocking of God and of his people Use 2. Was the Word written for mee then I ought to have a care to read it and to understand it This is the ground of all wee shall never doe you good with teaching except you read the Scriptures privately God hath written them for you as if your names were expressed in them If a man had lived in the Church of Corinth when the Epistle was written to the Corinthians would hee have thought that hee had beene excluded nay hee would rather have thought himselfe to have beene bound to have read it The whole Word of God is Gods Epistle to the creature If an Emperor should
Church cannot giue authority unto it The second Use serves to admonish us to receive the Scriptures for themselves for their owne authority and not for any mans authority whatsoever not for any mans person nor upon the authority of the Church for if we doe so we cannot have true saving faith Every man ought to receive the Scripture for its owne authority not that any man should condemn the authority of the Church but he may not depend onely upon it no not upon Saint Paul himselfe but must search the Scriptures to see whether it be so or no we ought not to receive the testimony of any Church in the world except it be grounded upon the Scripture we will use that which Aquinas saith of the woman of Samaria we may use the helpe of an enemy when she told them what things Christ did they beleeved but when they came to Christ himselfe they beleeved not for her saying but because they heard him themselves so we use the authority of the Church as a meanes to come to beleeve but when we beleeve let us not beleeve for the saying of the Church but for the Scriptures themselves Vse 3. This is to admonish every man when he hath received the Word to know it is the truth of God and therefore to labour to make it the Cannon of his faith for the authority it hath in it selfe we ought to examine our selves by this Word Hast thou done any thing that hath not this ground repent of it and for the time to come labour to make this the Cannon of thy life and the rule of thy obedience Art thou tempted by thy owne corruptions or by any other aske them Is there any such Word that will give leave if not thou must beleeve and hold to this for this is the Cannon by which thou oughtest to do all things Hierome complaines of some in his time who did wrest the Law to their owne wils and not their wils to the Law but we must be farre from this for whosoever walks after this rule Gal. 6. mercy and peace shall be to him but if he walke not after this rule he shall have judgement mercilesse Quest The next question is what is the sufficiencie of this Word Answ The answer is that it is that by which it is perfected concerning all things necessary to salvation that place which the Apostle hath 2 Tim. 3.17 doth prove this it is able to make the man of God wise unto salvation and therefore it is sufficient so Deut. 12.32 Thou shalt keepe all these Commandements thou shalt adde naught thereto nor take ought therefrom and therefore it must needs be perfect that to which nothing can be added and from which nothing can be taken must needs be perfect also Psal 19.7 the Law of the Lord is perfect Revel 22. Whosoever shall adde unto this booke God shall adde unto them the plagues that are written in this booke Thus the Word testifies of it selfe and therefore seeing the Word is true it must needs be a perfect rule Quest What Reason doe you shew for further proofe of this Answ First because it was the written Will and testimony of God Secondly Because after the Lord had given the Law in writing the Jewes were never guided by any unwritten word Thirdly Because Christ and his Apostles never proved their Doctrine by any unwritten word To explane these First It is the written Will and testimony of God therefore we call these the old and new Testament a mans will after it is confirmed no estate will admit to be altred therefore if we may not alter mans will much lesse may we alter Gods Secondly It is sufficient because that after the Lord had given his Law in writing the Jewes were never guided by traditions before the giving of the Law the truth went from hand to hand but after that God had written the Law they never came to him but upon some especiall occasion as for the Blasphemer c. Bellarmine confesseth this that there are some Catholiques speake with great probability that the Jewes after God had written the Law had no traditions Austin saith in the old Testament the Gospell was hid but in the new Testament it was made more plaine If God would teach the Jewes by nothing but by the written Word when it was more obscure much lesse us who have it more cleare Thirdly Because whatsoever Christ and his Apostles taught they proved by the written Word thus saith a Prophet and thus saith the Psalmes nay certainly Christ opposed traditions when he found that their authority corrupted the Law Mat. 5. but I say unto you rejecting those traditions the true word of God is this therefore the conclusion is that the Scriptures are a perfect rule containing all things to be beleeved and done Vse 1. The first Use teacheth us that then must fall to the ground all unwritten traditions the ground of all which is said to be the insufficiency of the Scriptures but if the Scriptures be sufficient then traditions have nothing to leane upon but it is blasphemie to thinke that God would not perfect that Word he began and therefore traditions are nothing Oh! say they the Scriptures doe not containe all fundamentall points for faith To this I answer If they had said the Scriptures doe not containe all the fundamentall points of their faith I would willingly subscribe to it the word of God no where speakes of Saint Peters successours the word no where speakes of invocation of Saints prayer for the dead indulgences and pardons these things the Scripture doth not containe but these are all of them contrary to the foundation but we beleeve nothing as necessary to salvation besides the Scripture We doe not doubt but that the Saints kept many excellent speeches and sayings of Christ as that in the Acts as the Lord said it is a more blessed thing to give then to receive but if there be any such tradition that is not for substance to be found in the word that we reject because the Scriptures are sufficient for the conclusion we will end with a speech of St. Austin I seek in the Gospell if I finde it not there where shall I finde it so may I say if we find not traditions in the word where shall we find them Vse 2. This teacheth the Ministers of God that they must prove the Doctrine they teach unto the people where shall they have that light no where but from the word they must not follow the vision of any man but only the word wherein God hath comprized every thing that he will have his people taught as it was in the creation the light was at large before the Sunne was created but after that was created God inclosed all light in the Sun so some time the word of God was taught from hand to hand God informed some and they taught others but after that God had written the Scriptures all were to receive their light
hast thou that thou hast not received and who hath caused thee to differ from another thou art most proud and boastest most of thy selfe boast onely of that which is thy owne it is vanity to boast of that which is not thine thou hast nothing thy owne but sinne nothing is due to sinne but shame and death thou couldest doe nothing to helpe thy selfe out of this condition if thou art delivered out of it be not high minded it is God that delivered thee and not thy selfe of his free grace not according to thy merits Vse 3. This teacheth us that if a man have once assurance of election and salvation he may have it for ever as he was chose freely so also immutably God cannot change his will so that here is the comfort of a man that hath any assurance God is immutable therefore I cannot perish So then is any tempted from Sathan or from his owne weaknesse when he seeth so much rebellion in himselfe and when he heares great Doctors teach that a man may be good to day and nought to morrow this may comfort him God is immutable this is that I stand upon God is immutable therefore none can resist him there is corruption enough in man but God is not overcome by the wickednesse of man but as he will punish those that stand unreformed so hee will bee good to those that walke before him humbly Object I but say they Gods salvation stands upon condition and being upon condition therfore is changeable Ans To this I answer that the faith and repentance of them which have it is mutable in them and may in it selfe be lost but it is God that wrought it it is God that will not forsake his owne worke it is God by whose power we are kept to salvation and have not our faith repentance life salvation in our owne keeping A man of himselfe may fall away but God gives him perseverance Austin saith This guift of perseverance may be humbly sought of God and when a man hath it he shall not with Caine be cast out for God is so good that he will never suffer a man to goe so farre as that he should cut himselfe from him and what is the reason for the seed of God abideth in him In the first conversion a man is unwilling and retains grace unwillingly but God gives him grace to make him willing so that the grace he hath and the estate he hath he holds it not by his owne will but so that God keepes it for otherwaies the heart of man would soone goe from God whereupon it followes that God and his will are immutable The next question is Quest What is the truth of the Divine Essence Answ It is a communicable Attribute whereby he knowes all things certainely without any ignorance or error speaking and working indeed and in truth without fraud and dissimulation and performing constantly whatsoever he hath said To explane these First I say it is the truth of God not truths though there be many yet the Scripture speakes but of one Iohn 14.6 I am the truth Secondly I say it is a communicable Attribute because that howsoever truth is in a speciall manner Attributed to God yet it is by proportion in man whereby he knowes all things without error for it is a generall speech he is a true man that knowes all things without any ignorance or error such is the truth of God without any ignorance and error he cannot deceive nor be deceived he knowes all things whatsoever he cannot deceive Iohn 16.7.13 He tells the truth the spirit leads into truth he cannot be deceived All things are naked and bare before him with whom we have to doe Againe whatsoever he hath spoken and wrought is in truth and indeed without faining and dissimulation so that there is no active falsitie in his waies he deceives none in any of his words or in any of his deeds The truth of the word is when the words are answerable and agreeable to the truth of the minde for when a man speakes otherwaies then he knowes is to lye the old description of a lye is for a man to tell a thing contrary to his owne minde Now then whatsoever is in God is true and so the Apostle speakes let God be true and every man a lyer and againe when we came to you our words were not yea and nay but yea that is a certaine truth Psal 111.7 The works of God are true Psal 119.51 The lawe of the Lord is true and this might be shewed in all the works of creation regeneration and sanctification they are all true works Againe constantly performing whatsoever he speakes this is made manifest in his promises and threatnings whatsoever he hath promised or threattened shall come to passe A man is a true man when he hath done that he said he would doe Psal 89 33.34.35 I never falsifie my truth I have sworne and looke what I have sayd I will performe heaven and earth shall passe but not one jot or tittle of my word shall passe Psal 119.19 Thy word endures for ever Isai 40.6 All flesh is grasse but the word of the Lord endures for ever God will accomplish and doe all those things that he hath promised 2 Cor. 1.20 All the premises are yea and amen in Christ Quest Why is it said truth as speaking of one Ans Because though there be many truths in words and works of men yet all flow from one truth as all light comes from one sunne so all truth comes from one God he is the truth as his goodnesse is the cause of all good so his truth is the cause of all truth Truth is either morall or metaphysicall and this either in the minde of God or in the minde of the creature or in the things that exist Truth in the mind of God is that certaine and distinct knowledge and Idea of the nature of things according to which they are created in time Truth in the minde of the creatures Angells or men consists in the apprehension and knowledge of things as they are in themselves Truth in the things that exist is their existens it selfe sutable to their Idea in the minde of God The truth in the minde of God is that which the Schooles call exemplar is or the patterne truth and is but one and first is in God and from thence conveighed to the things and mindes in which it is Truth is in things and the mindes of men formally as the Schooles speake and so there are many truths but all derived from the first truth in the minde of God and they are first in the things knowne and then in the understanding that knoweth Truth in the mind of God measures the truth in things and minds of men but is not measured by them Truth in things measures the truth in the mindes of men and is measured by the truth in the mind of God Truth in the minde of man is
not because he was sent but because he proceeds both from the Father and the Sonne and that is this which Saint Augustine observes when he gave the Spirit he breathed upon the Apostles Iohn 20. to signifie that when he gave the spirit it was proceeding and this is the same which the Psalmist called the breath of God Psal 33.6 by the word of God were the heavens made and the host of them by the breath of his mouth and thereupon he is said to be the breath of the Sonne also in 1 Thes 2.8 he shall consume Antichrist with the breath of his mouth further that he did proceed from the Father is manifest by the place which we have read Iohn 15.26 and that he proceeds from the Son Iohn 15 16. all that the Father hath is mine so he saith he shall receive of mine therefore the procession is from them both so that when our Saviour Christ saith that it proceeds from the Father he doth not exclude himselfe but after a speciall manner of speaking he sets his name after the name of his Father Why because he hath his person from the Father and the holy Ghost received it from them both therefore we may give it to the Father as the beginning and this shall suffise to manifest this therefore we will conclude as Saint Nazianzen doth How is it that the Sonne is of the Father and the holy Ghost is of them both comming from them both differently the Sonne from the Father as the light from the light hee shines by the manner of begeting the holy Ghost he is from the lights not by manner of generation but by manner of procession The third distinction by which he is different from the other is the worke of Sanctification Rom. 1.4 therefore the name of life is given to him it is he that mortifies the old man and quickens the new man Rom. 8.7 The law of the Spirit of life hath freed us from the law of sinne and of death therefore he is after compared to water Iohn 3.5 Except a man be borne of water and the holy Ghost now the nature of water is to cleanse and to make fruitfull and to revive things that are ready to dye so the Spirit is he that cleanseth us from our filthinesse so in Ezek. 36.21 I will power cleane water upon you and you shall be cleansed from all your filthines What is that in the 27. verse I will powre my Spirit upon you so that the Spirit you see is compared to water In this respect also it is compared to fire Mat. 3. He shall baptise you with the holy Ghost and with fire that doth quicken up the heart and cheare it and sanctifie it therefore hence it is in many places that holinesse is called the fruit of the Spirit Gal. 5.22 the fruits of the spirit are joy and peace gentlenesse meeknesse long-suffering c. all these are fruits of the spirit therefore it followes that the holy Ghost is he that hath this worke of sanctifying the elect Quest Why say we that he is the third person in the deitie and so God Answ Because he hath the name of Jehovah Secondly Essentiall Attributes Thirdly workes proper to God Fourthly divine worship and therefore he is God First the name Jehovah is given unto him that appeares by these texts of the old testament Ier. 1.14 Ezek. 1.4 and so in the new testament is given him the name of Jehovah Act. 7.51 You stiffe necked that resist the spirit of God as did your fathers so doe you they resisted him in the Prophets and you now do follow them resisting him in the Apostles one place more Isai 6.9 that which is said The Lord saith go and make the heart of this people fat that same 28. Acts 20. the Apostle Paul saith The holy Ghost spake by Esai as the Prophet and therefore the name Jehovah being a peculiar name given to none but to him that is naturally God the spirit having this name must needs be God Secondly there are given unto him Essentiall Attributes now Essentiall Attributes are foure principally eternity ubiquity omniscience omnipotency all these are given to the spirit first he is eternall for before the beginning he moved upon the waters and Heb. 9.14 He is called the eternall spirit Secondly omnipresence Psal 139. Whither shall I goe from thy spirit the holy Ghost is said to dwell in the Saints Rom. 8.9 2 Cor. 1.16 1 Iohn 2.27 arguing that it is proper to him to be every where Thirdly he is omniscient and knowes all things Iohn 14.26 He shall teach you all things Iohn 16.13 He shall lead you into all truth 1 Cor. 2.10.11 He searches the hidden things of God and no man knowes the hidden things of God but the spirit Fourthly omnipotent because it is he that casts out divells Matth. 12. The spirit of God casts c. this cannot be done by any created power but he must be God that doth it 1 Cor. 12. It is God that worketh all in all And in the 11. verse The spirit worketh all these things and therefore he must be omnipotent and so by these foure Attributes we see he is God Againe he must needs be God for the proper works of God are given to him Gen. 1.2 The spirit moved upon the waters that is preserving them Iob 26.13 The spirit of God hath garnished the heavens So in the 33. Iob 4 The spirit of the Almighty hath made me Psal 33.6 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Fourthly because divine honour and worship cannot be without sacriledge given to any person that is not God but is given to him Mat. 28.19 Baptizing them in the name of the Father Sonne and holy Ghost And so the Apostle praies the grace of our Lord Jesus Christ and the love of God the father and the Communion of the holy Ghost Nazianzen hath sufficient to this purpose he saith he whom the Church doth professe to believe in is God now the Church doth professe to believe in the holy Ghost so that by these it necessarily followes that hee is God Quest How comes he to proceed from the father and the Sonne Answ Because he received from the father and the sonne the whole Essence communicated to him by way of procession that we manifest thus the Sonnes begetting of the Father you heard to be by receiving the whole Essence from him by way of begetting so the holy Ghost is sayd to proceed from the Father and the Sonne because he received the whole Essence from them by way of proceeding the thing is manifest that he proceeded from the Father and the Sonne and therefore is not said to be begotten but to proceed and as the Scripture hath been strict and carefull to reserve these relations unconfounded so the Church hath diligently imitated them and alwaies saies that the Sonne is begotten and the holy Ghost proceeds
blinde from which it is more averse then this of God and Christ God is great and we know him not saith Elihu this Well is deep and we have nothing of our owne to draw with There are manifest impressions of God stamped upon the creature The invisible thinges of him from the creation of the world are clearely seene being understood by the thinges that are made even his eternall power and Godhead Not onely the Heavens and the firmament his glorious and magnificent workemanship declare his glory but the beasts the foules the earth the fishes the least the most contemptible of his creatures shew forth his handy worke yet the wisest of men by these know not God by these which is worse were taken off from God from seekeing him from serving him from seeking him while they imployed their understandings wholly in the search of the secrets of nature and spared no time to enquire after the God of nature from serving him whilest they doted upon and deified the creature worshipping the Sunne the Moone the Hoast of heaven nay foure footed beasts creeping things and plants and hearbs in stead of God But after that in the wisedome of God the world by wisedome knew not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. cont Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. ad gentes adm Quae Deus occulta eum voluit non sunt scrutanda quae autem manifesta fecit non sunt neganda ne in illis illicitè curiosi in istis damnabiliter inveniamur ingrati Prosp de vocat gentes it pleased God by the foolishnesse of preaching to save them that beleeve It hath pleased God to discover himselfe so far forth as we are able and it is needfull to salvation to know him in his holy word in this God may be found in this God must be sought This is that light in which by which we may behold gaze upon God within this we must contain our inquiry after him that we wax not vaine in our empty speculations and bee precipitated into errours as farre as this we must extend our inquiry after him lest wee bee found guilty of wilfull ignorance and convict of Atheisme He that desires to finde God must to the Law and to the Testimonies must search the Scriptures they testifie of him As the sunne discovers himselfe by his owne beames and the fire by his owne light so God reveales himselfe by his owne word a light more bright then the sunne in his glory discovering God and opening our blinde eies that we may see him Secondly he must seeke him as he will bee sought and that in these particulers First with diligence of endeavour consisting in the dailinesse and serious earnestnesse of inquiry this mystery is great mans capacity is slow it is constant labour that must raise up slow capacities to great mysteries Ioshua had a charge to meditate in the booke of the law day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. hom 53. the Bereans had a commendation for doing it and the Eunuch a reward and we a promise if we doe it If thou incline thine eare to wisedome and apply thy heart to understanding if thou criest after knowledge and liftest up thy voice for understanding if thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the feare of the Lord and find the knowledge of God This is that which our Saviour requires in his command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. hom 2. Search the Scriptures for what is it to search but carefully and diligently to inquire out something that is hidden the daily and serious reading and meditation of the w rd make the language of the holy Ghost familiar to us and the eye of the soule quicke sighted Secondly Qui vindemiam colligit vasa prius mundare consuevit quibus vinum infunditur Emunda oculos mentis ne qua festuca peccati ac em tui perstringat ingenii Ambr. Hex lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Chrys in Joh hom 1. with a washed and a pure conscience this is the Apostle Saint Iames his councell Lay aside all filthinesse and superfluity of naughtinesse with him agrees S. Peter Lay aside all malice and all guile c. as new borne babes desire the sincere milke of the Word No man will powre pretious liquors into uncleane vessels nor new wine into old bottles God will not infuse saving knowledge into sensuall hearts but the secret of the Lord is with them that feare him and he will teach them his covenant they that desire to see God and know him as he is must prepare themselves with preparations befitting God for an unsanctified eye cannot see him as hee should be seen nor know him as he should be knowne Thirdly with a teachable and a tractable heart ready to entertaine that light which shineth into it and imbrace and submit unto that truth which God reveales concerning himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 115. without consulting with flesh and blood This is a necessary condition foolish man that cannot perfectly comprehend the nature of the smallest of the basest creature is too ready to measure God by his bruitish understanding there is a generation that make reason which they tear me right the judge of faith and boggle at Concedamus cognitioneÌ„ sui Deo dictisque ejus pâ—â veneratione famulemur Idoneus enim sibi testis est qui nisi per se cognitus non est Hil. de Trin. lib. 1. or plainely deny those mysteries which reason cannot reach to and others that professe not so much to the world secretly harbour the same principle in their hearts manifest it in their disputes they that wil know God must lay aside carnall reasonings and bring with them faith to beleeve what God hath revealed concerning himself though they apprehend it not God knowes himself best and is a sufficient witnesse to himself no words can describe him Hoc mirabilis magis Dei virtus est quod intelligi ab homine magnitudo justitiae non potest ut quantum ad imbecillitatem humanam pertinet pene injustitie especiem magnitudo justitiae habere videatur no minde can conceive him as be is if they could he should not be infinite so not God In this saith Salvian is the excellencie of God more admirable because man cannot understand his justice say the same of all his attributes man cannot understand his wisedome power mercy c. but the greatnesse of his justice seemes to man to be in a manner injustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. hom 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr cum Tryphone It should bee sufficient to perswade us to beleeve that God hath said it it is one part of that glory which we must yeeld to God and comfort that we must affoord to our selves to acknowledge that wee serve such a God as infinitely
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
measured by both those truths and is not the measure of them And thus we see truth is but one because all flowes from one there is no truth in things which God implants not in them nor in the minds of men which the spirit of truth doth not lead into No man can say that Jesus is the Lord but by the holy Ghost Saint Ambrose saith whatsoever truth is in any man is from God and all lies are from the divell he is the father of them when the Saints and holy men have lied it came from the Divell when wicked men speake truth as Cayphas speaking of the death of Christ it came from God Quest Why say you he knowes all things certainly without error Answ Because he is of infinite wisdome his wisdome is infinite as himselfe Psal 147.5 A finite wisdome may erre because it doth not know all things perfectly but infinite wisdome apprehends all things perfectly therefore it cannot erre Quest Why say you he speakes and workes truth without faining and dissimulation Answ Because he is the chiefest good into which no evill can fall God is the chiefest good then dissembling cannot befall God there can be no darknesse in him because he is light it selfe then no falshood fals into God because he is truth it selfe Moreover faining and dissembling is the corruption of the understanding this cannot fall into God The workes of Sathan when they are good works are dissembling as when he testifieth of Christ that he was the Sonne of God it was a lying speech because whatsoever he doeth he doeth it to deceive for if men will beleeve him in one thing he hopes they will in another and so all the works of Sathan are lying works but on the other side all the works of God are good and so certain and true without faining or dissimulation Quest Why doth he constantly performe whatsoever he hath spoken Answ Because he is faithfull and just to performe whatsoever he hath promised or threatned Promises he any thing he will performe it because he is true and this is verifyed by the holy Ghost Psal 90.12 Deut. 7.8 That thou mightest know that the Lord thy God is a faithfull God that will keepe covenant and mercy Mercy makes him promise but truth makes him performe Promises Justice makes him threaten and truth makes him recompence his enemies to their face Thus Saint Augustin saith God hath made himselfe our Debter by promises and Bernard that man should pay that he promiseth because he makes himselfe a debter and if the Lord keepes his promises with those that are unworthy will he not much more keepe them with those he hath made worthy in his Sonne OF THE TRVETH OF GOD. CHAP. XIV PSAL. 34.8 Taste and see how gracious the Lord is YOU have heard the last day the description of the trueth of God both what it was and the confirmation of the severall parts of it and now we will lay downe some Uses Vse 1. The first If God be true in word and work this serves to awaken up secure men and to rouse them out of their naturall security These usually blesse themselves when they heare the judgements of God threatned against them and see them not presently executed I say they blesse themselves because God doth forbeare and is not a word and a blow therefore say they the Lord will neither doe good nor evill howsoever his Prophets the Ministers speake thus But let them know the Lord is true and while they thus speake or thinke of him they make him a lyer they beleeve not the truth and hereupon it is that they sit in the seat of the scornfull Psal 1.1 scorne and scoffe at those meanes which holy men use to escape judgement I meane prayer and fasting because they make God a lyer But these men shall know that the patience of God should lead them to repentance and therefore the Lord speakes because he would shew mercy he could execute as well as speak but they do abuse the patience of God to bring upon themselves greater damnation God is true and every man a lyer and their deceitfull hearts that have deceived them God shall awaken For most certainly true it is that God will make good his threatnings he will shew himselfe true in executing his judgements in his due time He hath his owne time for mercy and for judgement and he will punish them who carry it out the most stoutly for the Lord hath spoken against them and they shall feele it with a heavie hand And therefore though he doe delay let them not be secure judgement will be the more heavy when it comes The wise man in Eccles 11.9 speaking to the yong man saith Goe toyong man take thy pleasure goe on you young men and also ancient men but know for all this God shall bring you to judgement God is true he hath said it and shall he not doe it Psal 1.4 5. they then shall be as stubble before the winde therefore be awakened out of that blindenesse and security or else you shall know it to your cost Vse 2. Here is matter of comfort to every one that rests upon God by faith and constant obedience for that which he hath promised their faith shall never faile God is true it is builded upon God and his word and trueth that is the comfort of every one that beleeveth that he shall obtaine that which he hopes for Certainly God shall make it good according to his trueth therefore if any man finde weakenesse of faith if any man be troubled with doubting What is the comfort It is not our faith that makes the promise here but the promise makes our faith sure if God be true and perpetually true certainly God shall make it good and whosoever thou be that buildest upon God in that case he will performe it 1 Tim. 2.12 I know whom I have beleeved saith Saint Paul some expound this place thus As a man that hath a great debt to pay and relyes upon other men for the money and some cast doubts in his minde what if they should faile you the Apostle answers I know whom I have beleeved so that having tasted of the sweetnesse of God in his soule saith I know whom I have beleeved so ought every man to comfort himselfe upon God Rom. 4.13 that howsoever there be doubtings he may have joy the holy man Abraham was stedfast in beleeving because he knew he was able to performe what he had promised we neede not be weake in faith because he is true as Saint Austin speaking of the Promises saith they are thy Promises whom should we feare It is trueth that hath promised that cannot deceive neither can be deceived So that if a man beleeves here will be comfort Ier. 29.11 I know the thought I have toward thee of peace and not of evill but how will he doe it and when will he doe it God knowes how to doe it though we see no means how
Saint Austin hath a pretty similitude to expresse there are three the Spring and River and a portion taken out of these are three distinct c. but if any man should aske what is the Spring water what is the River water what is the portion taken out water come to a Well saith he fill three cups with water we can say they are three but we cannot say that they are three severall waters these mysteries being hard ought to be studied and praied for Saint Augustine saith give me that I love what is that when I set my self to know thee I beseech thee give me a heart that I may know thee even these great mysteries of salvation thus every man ought to pray c. CHAP. XXIV IOHN 5.7 There are three which beare record in heaven the Father the Word and the Spirit Quest HOw are these persons distinguished or how are these three distinguished Answ The answer is they are three not divided but distinguished truely and really not essentially but personally and that by their order properties and workes I say they are distinguished not divided there is a double distinction of persons one is called an essentiall distinction then the persons are so distinguished as they are divided and there is a personall but not essentiall distinction then one person is not severed from another because the Essence is not severed Three persons of men essentially distinguished are three men but the persons of the Trinity distinguished onely personally are not three Gods but one The former three persons are three men because their essences may be divided although not in the generall yet in the speciall the latter three persons are not three Gods because their essence cannot be divided Three men have all one nature all one humanity in the generall but they have not all one nature in the speciall for the nature of one is not the nature of another now in this the reason is manifest because that their essence is finite and divisible but here there are three persons and cannot be three Gods because their essence is infinite and indivisible so that in the Trinity there is as a Father speakes alius alius not aliud aliud that is there is but one substance yet many persons As the Father is another person but not another thing from the Sonne and the holy Ghost another from them both and this is manifestly proved after this manner Three must needs be a personall distinction they are three witnesses and a witnesse cannot change his habit as Hereticks say yet so as they are but one Iohn 1.1 In the beginning was the Word and the Word was with God and the Word was God the last of these manifests that the Essence is not distinguished but the persons for the Word was God That there is such a distinction Psal 110.1 The Lord said unto my Lord there the person speaking and the person spoken unto are distinguished the Lord said to Sathan The Lord rebuke thee where in the first place is the Son the Lord rebuke thee he meanes the Father Iohn 5.32 there is another that beareth witnesse of me and in Iohn 8.18 I beare witnesse of my selfe Iohn 14.10 I am with the Father he doth not say I am the Father but I am with the Father whereupon it must needes be that there is distinction betweene the Father and Sonne and the holy Ghost is distinguished personally from them both Mat. 3.15 there is a voyce from heaven and the Spirit descended like a Dove the Father speaking and the Sonne is he of whom he speaks the holy Ghost he that descended Iohn 14.16.27 I will pray the Father and he shall send another comforter in my name whence it followes that therefore the Father who sends and the Sonne who prayes and the holy Ghost who is sent are three persons really distinguished This may suffise to shew unto us that there are three distinct person Quest But how are they distinguished in their orders Answ First because they are one before and after another by an unchangeable order first second and third they are not one before another in dignity but in order and that is unchangeable for the first cannot be the second nor the third the Father cannot be the second person nor the Sonne cannot be the first nor the third c. the reason of this is because the Father is of himselfe not of another having the foundation of personall existance or substance in himselfe and of himselfe therefore it must needs be that he must be the first that is that which some thinke Christ intended Iohn 5.26 The Father hath life in himselfe that is first and originally Secondly the Sonne is of another and therefore he cannot be the first person because he hath the foundation of a personall subsistance from the Father and so he cannot be the third person because he hath it onely from the Father this is that same in Iohn As the Father hath life in himselfe so hath he given to the Son to have life in himselfe c. he receiveth it from the Father The holy Ghost is neither of the Father alone nor of the Sonne alone but he is of them both therefore he is the third person receiving the foundation of personall subsistance from the Father and the Sonne then this immutable order doth distinguish them It is true that the Scripture places the Sonne before the Father and the holy Ghost before the Sonne 2 Cor. 1.13 The grace of our Lord Iesus Christ and the love of God the Father c. 2 Thes 2.16 Iesus Christ our Lord Revel 1.4 5 Iohn wishes salvation to the Churches first from the Father secondly from the Spirit this is not to change their order but because the matter they speake of requires it and to shew that there is none greater or lesser then other Quest How are they distinguished by their properties Answ They have every one incommunicable properties by which they are distinguished the Father begetting the Sonne the Sonne being begotten and the holy Ghost proceeding these properties are such as cannot be communicated to others without them nor amongst themselves such as they had before there was any beginning of the world this is as some Divines say nothing but the proper manner of existing for they say the Father is the nature of the Divine Essence subsisting by the incommunicable property of begetting The Sonne is the nature of the divine Essence subsisting by the incommunicable property of being begotten The holy Ghost is the nature of the divine Essence subsisting by his incommunicable property of proceeding I say by these relations they were distinguished amongst themselves before there was any creation The Father is unbegotten begetting the Sonne The Sonne is begotten by an unsearchable generation the holy Ghost is of the Father and the Sonne after a wonderfull manner which is called procession That they are thus distinguished is gathered out of the Scriptures thus
they instance when he ascended up on high he led captivity captive and gave gifts unto men but then he gave the spirit therefore it meanes the gifts not the person of the spirit Answ True he then gave gifts but what gifts not the gifts of sanctification but the gifts of tongues which is spoken of in Acts 2. and so notwithstanding this it is manifest that he is God from eternity Vse 3. This teaches how we ought and how we may beleeve truly in the holy Ghost namely to beleeve in him as God the third person proceeding from the Father and the Sonne sanctifying the elect he that changes any thing of this description cannot beleeve in him aright as he that beleeves in the holy Ghost as God yet as begotten but not proceeding beleeves not aright Object But some will say unto me why may we not say that the holy Ghost is begotten as well as the Sonne when as begetting is receiving the whole Essence by communication and what is proceeding but receiving the whole Essence by communication and why doe we say the Son is begotten and the holy Ghost proceeds Answ To this I answer as Saint Chrysostome did that which is not written thou oughtest not thinke or speake if thou finde it any where written then thou maiest if not thou maiest not amongst many things Saint Augustine observes two in this misery why should not we say that the holy Ghost is begotten he answers because the second person is said to be the Sonne yea the onely begotten Sonne therefore I dare not goe from that to ascribe the begetting to any other besides it is said that the holy Ghost proceeds he goes on to this purpose if any aske Quest How doth begetting and proceeding differ Answ I answer that they doe differ I am sure but how I know not Againe what is the difference to be begotten and to proceed I am insufficient to speak or expresse Nazianzen presses the point well tell me saith he what is to be begotten and I will tell thee what is proceeding and yet if either shall undertake to doe this by searching into it we may be both mad and lose our wits therefore we say the Father is of himself not from another the Son is of the Father alone by way of begetting the holy Ghost from them both by way of proceeding And if this seemes strange saith Nazianzen take an Image of it There is Adam Seth Evah Adam not begotten Seth begotten Evah proceeding from Adam there was one begotten that was Seth and there was one proceeding that was Evah and one begetting that was Adam in a word thus we are to believe of the personall Essence of the third person in trinity the holy Ghost Vse 4. It followes in the description he sanctifies the elect therefore this admonishes every prophane man that scoffes at purity to see and repent of this prophanesse because purity is the worke of the holy Ghost what doe you then deride when you mock at purity tell me whom thou mockest at even at the holy Ghost I say thou scoffer at purity and holines whatsoever thou art thou scoffest at the spirit of God Pro. 17. He that mocks the poore derides him that made him So I say to thee that mockest the pure that are made holy c. thou mockest the holy Ghost that made him pure and thou maiest be said in a sort to commit a sinne against the holy Ghost I say not that unpardonable sin but a sinne against his personall worke of holinesse I am sure this one thing doth make manifest that thou art not sealed by the spirit of promise and redemption even thy mocking at holinesse which is his worke know then for certaine the more base that holinesse is in thy sight the more base thou art in the sight of Gods spirit better had it beene for thee that thou hadst been made the most venomous creature on the face of the earth then that thou shouldest not be made holy by this sanctifying spirit of God pray then if it be possible the thoughts of thy heart and the words of thy mouth might be forgiven thee for thou hast not spoken against holy men only but the holy spirit of God as often as thou haft spoken against holinesse Vse 5. Here is matter of comfort Is holinesse the worke of the spirit which is God is holinesse begun as in truth here is but the beginning of it here is but the earnest the first fruits is it so that thou wrestlest with thy corruptions thou wouldest and yet thou canst not be perfect comfort thy selfe it is certaine that he will perfect it in his own time Philip. 1.6 Certainely he that hath begun this good worke will perfect it although we have many weakenesses as the Apostle cries out Oh! wretched man that I am who shall deliver me from the body of this death c. when he fights with infidelity and with lust and cannot overcome it yet here is the comfort I say it againe here is the comfort he hath given thee that grace by which thou resistest and by which thou shalt overcome evill onely remember this he will perfect it as thou couldst not teach him how hee should begin grace in thee so thou must not teach him how or when to perfect it in thee howsoever in the meane time thou criest out miserable man that I am who shall deliver me from the body of sinne if thou hunger and thirst after righteousnesse he will perfect it but thou must continue wrastling till the change of the body come and who would not wrastle for so holy a prise Vse 6. Lastly we note the blasphemy of the Pelagians and Papists when they tell us of falling away from grace here is manifestly the contrary It is the spirits worke to make the elect holy will he be wanting in his owne worke away with such blasphemies from us let us serve the providence of God for our perseverance by attending upon the word and Sacraments here and he will in part sanctifie us here and will not leave us untill he hath perfectly sanctified us throughout the whole soule and body and spirit at the day of appearing of the Lord Jesus And thus much in speciall of the third person in Trinity the holy Ghost as also in generall of the description we gave of God in his owne nature A Table of the Contents A AEternity of God what 91. God is Aeternall 92. Therefore lives to reward the good and bad 93. c. Afflictions how signes of Gods love 196. 197 Anger of God what 212. 217. In Anger two things 213 Anger is and why it may be given to God 216 Anger is not simply evill 219 Anger in God incensed by sin 220 Anger appeased by removing sinne 221 Iudgements sometimes removed in Anger 223 Atheisme confuted 55 Atheisme ground of humiliation 56 Ascent to God is of God 179 Anthropomorphites confuted 74 Approbation of man not to be rested in 118 B