exceeds all that wee can speak or thinke Fourthly with prayerfull hearts The same spirit by whom the Scriptures were inspired is the expositer of the Scriptures There is a veile over every mans heart naturally when hee reads the word where this Spirit is the veile is done away no man can see the things of God but hee to whom God reveales them and bee reveales them to them that ask him But of this in the Treatise Lastly he must make use of the Ministers of God of their lippes and labour The Priests lippes should preserve knowledge and they should enquire the Law at his mouth The Eunuch read the word but understood it not God sent Philip to instruct him Cornelius fasted and prayed but understood not the Angell warnes him to send for Peter and heare words of him This was done for our instruction to teach us to make use of those Pastors which God raiseth up according to his owne heart to teach us in wisedome and understanding Madam it is the scope of this Treatise to reveal God and shew what use should be made of this knowledge It was peÌ„ned by an able minister of the Gospel in his time a burning shining light eminent above others for his learning and for his labours Divers other books of this subject have out run this into the world as Ahimaz did Cushi I doubt not but this that comes after them will deliver the message as fully as any that went before it the Author in it hath clearly opened dark points hath brought downe high points to low capacities hath unfolded intricate questions cut in sunder the sinewes of many heresies made profitable applications of all points herein discussed I confesse it comes not forth so gorgeously attired as some others it is an orphane the wombe that bred it had not strength to bring it forth it wants the enticing words of mans wisedome the Apostle wated them gloried in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 1. he was rude in speech but not in knowledge he did discover as Chrysostome said of Saint Iohn the naked truth with a naked head he was a preacher and not an Orator Devita contemplat lib. 1 cap. 23.24 he perswaded God and not man and therefore did what Prosper counsels all Preachers to do lay aside Rhetoricall paintings much fitter to obscure plaine matters then illustrate dark ones Non tam otiosorum auribus plâ—ceant quam aegrotorum mentibus prosunt Salvi it is their duty not to rub itching ears with froathy eloquence but to cure sicke hearts with sound doctrine This was the purpose of the Author in this treatise which how farre bee hath attained I leave it to others to judge the nurse is many times as fond of the infant she suckles as is the mother that brought it into the world my judgement therefore may be partiall Madam this booke as it is I present to your Ladiship it is not any personall ingagement hath inforced me to it though Iowe you my selfe but your goodnesse which I acknowledge and desire to helpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr cum Triphone Madam it is a certain truth that God hath bestowed on women as well as men a reasonable soule and hath given to them a capacity of performing all workes commendable and vertuous hee implanted in them his own image this they have lost the woman was first in the transgression are in as a wofull a condition naturally as man and must be saved out of it by the same means and in the same method a man is saved by repentance towards God and faith towards Christ the joyning of knowledge and obedience concernes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. Madam I have heard your Ladiship plead for these things and know in part your pains and your progresse in them I know a book of this subject will not be unacceptable will not bee neglected by your Ladiship Ministers like husbandmen sow their seed with most readinesse where they expect the greatest increase Madam your growth and increase in those graces which are already eminent in your Ladiship is the thing I desire and this book with Gods blessing on it may procure The prayer of the Apostle for the Colossians shall bee mine for your Ladiship that you may bee filled with the knowledge of Gods will in all wisedome and spirituall understanding that you might walke worthy of the Lord unto all well-pleasing being fruitfull in every good work and increasing in the knowledge of God Your Ladiships to be commanded in Christ JAMES CRANFORD The Table of the Contents of the Chapters Titles and Texts hanled in this booke Chap. 1. It s mans wisdome to know the true God Pag. 1 Text. 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 c. Chap. 2. How to know the true God Pag. 7. Psal 147.19.20 He sheweth his word unto Iacob his Satutes and his Iudgements unto Israel c. Chap. 3. Why God is to be sought in his word c. Pag. 18. John 5.39 Search the Scriptures for in them ye thinke to have eternall life and they are they which testifie of me Chap. 4. The Scriptures were written by divine inspiration Pag. 29. 2 Tim. 3.16 All Scriptures are given by divine inspiration of God Chap. 5. Of the authority and sufficiency of the Scriptures Pag. 39. Text. 2 Tim. 3.16.17 All Scriptures c. And are profitable for doctrine for reproofe for correction c. Chap. 6. Of God Pag. 50. Heb. 11.6 He that commeth unto God must beleeve that God is and that he is a rewarder c. Chap. 7. Of God and his Essence Pag. 60. Exod. 3.14 And God said to Moses I am that I am Chap. 8. That God is a spirit most perfect Pag. 71. John 4.24 God is a spirit and they that worship him must c. Chap. 9. Of the Simplicity and Eternity of God Pag. 84. Exod. 34.6 The Lord the Lord strong mercifull and gracious c. Chap. 10. Of the Immutability and Infinitenesse of God Pag. 96. 1 Tim. 6.16 Who only hath immortality dwelling in lights Chap. 11. Of the life and wisdom of God Pag. 108. 1 Tim. 1.17 To the invisible and onely wise God c. Chap. 12. Of the will of God Pag. 121. Esay 46.10 My counsell shall stand and I will do all my pleasure Chap. 13. Of the Truth of God Pag. 133 Deut. 32.4 Thou art a God of Truth Chap. 14. Of the goodnesse of God Pag. 143. Text. Psal 34.8 Taste and see how gracious the Lord is Chap. 15. Of the Love of God Pag. 155. 1 John 4.8 God is Love Chap. 16. Of the Grace of God Pag. 170. Ephe. 2.8 For by grace are we saved c. Chap. 17. Of the Mercy of God Pag. 188. Psal 147.8.9 The Lord is gracious full of compassion slow
if the stile doth not agree to this of the Prophets and Apostles they are to be rejected If wee will know all true authority wee must know it by the stile for howsoever a false Writer may take to him the name and frame of another man yet hee cannot take his stile for as every man hath his severall countenance and severall colour that though two bee never so like yet there are some things whereby they may bee discerned so the writings of other men may bee knowne from the Scriptures on which the holy Ghost hath set such a stile as is not to bee found in all or any the writings of all the world besides Reas 3. The third ground was the consent of Christ and the Apostles with the Prophets that went before them the latter Prophets consent with the former and the former agree with them therefore this must needs be from a divine direction For amongst men who have written of the same subject wee may finde often variance but these did never really contradict one another there is no discrepance in them to bee found there were some thousands of yeers between the first Prophets writings and the Apostles and some thousands of miles betweene the Prophets and Apostles that wrote at the same time yet all doe agree together the ground is this because Truth as God is ever constant to it selfe Therefore the Prophet Jeremy reproves Hanani Jer. 28. because hee did not consent to the Prophets that went before him and the Apostle pronounceth an anathema against himselfe or an Angel or whosoever should teach any other doctrine All which shewes that there is a marvellous consent in the Scriptures and therefore they must needs be written by God and not by men Quest What other internall Arguments are there in the mindes of men to prove the Scripture the Word of God Answ It is proved first by the Spirit of God who witnesseth the same in the hearts of the Elect Secondly by the power and efficacie of the Word and the working it hath in the hearts of men To explaine this First the Spirit of God witnesseth this in the hearts of the Elect God is the best witnesse of himselfe so is the Spirit the best witnesse of the Word which is not beleeved untill it be settled in the heart of man by the Spirit that wrote it for till then wee reject it Some apply that of the Prophet Isa 59.21 My Spirit that I have put upon thee and my words that I have put in thy mouth c. In this manner the Spirit and the Word must agree together and continually bear witnesse each to other whatsoever is suggested by the Spirit and agreeth not with the Word is to bee rejected whatsoever is expressed in the Word is not beleeved till witnessed by the Spirit I add to these Christs owne speech to the Jewes John 8.42 43. who bragged that God was their Father if God bee your father why doe you not beleeve my words for if God be your Father then you have the Spirit of God but it is apparant that you have the Spirit of God because you beleeve not my words and therefore God is not your Father John 10.27 My sheepe heare my voice that is they doe acknowledge that this is my voice Ver. 16. I have other sheep that are not of this fold them also I must bring in and they shall heare my voice and ver 3 4. the shepheard calleth his sheep by name and they follow him and a stranger will they not follow where he sheweth that the sons of God have the Spirit of God in them whereby they are able to discerne the writings of God from other writings the Spirit of God giving them a cleare understanding to see and a perswasion to beleeve the truth of them and such a perswasion as no man knowes out of himselfe but in himselfe It is true as wee said before That the majestie of the stile and the consent of the Writers are great arguments to prove the Scriptures Gods Word but yet they give a man no assurance but onely breed in him a kinde of reverence as Salvian saith But if a man bee once enlightened with the Spirit of God hee rests not on his owne judgement nor on the judgement of all the world because hee hath inward judgement in himselfe which is the Spirit And thus much for the first internall argument The second argument is taken from the mindes of men and from the power and efficacie that the Word hath in the hearts and consciences of all men It hath a power to convert them to God to terrifie and awaken them and also to comfort them in distresses to wound them and to make them whole which no other writing can doe therefore it cannot be humane but divine This is manifest Psalm 19. The Law of the Lord is perfect converting the soule No Philosopher can convert the heart though hee may bring men to outward civilitie like unto this The Word gives wisdome to the simple and therefore is divine It was that which made S. Paul to know that hee was dead for before the Law came hee was alive but when the Law came he was dead This the Apostle Saint Peter presseth to the Gentiles Act. 2.27 28. by which hee wounded them and with the same Word hee healed them no other Word could ever bring them to despaire of their owne righteousnesse no other could sustaine them despairing this is the power of God to salvation Rom. 1.16 Finally it is powerfull in operation Heb. 4.11 it is mighty to make a man at variance with himselfe the father against his sonne the mother against the daughter nothing was ever able to doe this but the Word of God Quest What externall proofes are there Answ First the fulfilling of the Prophecies in the Scripture in the same manner and the same circumstances in the same time and in the same persons things many hundred yeers before foretold are so accomplished as foretold this therefore cannot bee but a divine prediction Isa 41.22 The Prophet speaks of the Idols Come and let them tell us what shall come to passe hereafter arguing that to doe so must bee a divine thing The Divell cannot foretell things to come hee may ghesse at them but hee hath alwaies his shifting holes but the holy Scripture hath set downe in plaine termes the time and the persons and other circustances as 1 Reg. 13.2 Isa 45.1 Gen. 15.13 c. therefore it must needs bee a divine wisdome that did indite and inspire them Secondly The second externall argument is the antiquity of these they are ancienter then any other writings whatsoever the Egyptians indeed brag That they had writings before Moses but it is nothing but bragging and untruth Thirdly The great opposition that hath beene made against them and their preservation It is true that Aristotle burnt the books of his Master Plato a great Philosopher that himselfe might bee the more observed
but hee could never burne them all he was but one and many opposed him But when whole Kingdomes and Countries even the whole world have violently for a long time and many ages set themselves against these and yet they are preserved the preservation of them argues a speciall divine care of them as of divine writings Mac. 1.7 Antiochus burnt this booke and made a law that whosoever had this book should die the death yet it is preserved that not so much as a syllable of it is wanting Writings and whatsoever else is of man may bee destroyed by man may faile of themselves as saith Gamaliel but the things of God and divine writings shall abide for ever See this difference in the writings of Solomon those of his owne wisdome are lost those inspired by God abide till this day c. Fourthly The persecutions that have been made at all times against the professors of this Book their constancy in beleeving it obeying it and laying downe their lives for it which none could have done had not the writing been divine Indeed a few desperate men have laid downe their lives for their owne writings but not any that hath so valiantly laid downe his life as the professors of the Gospel All these are sufficient proofes for this point Use 1. This must first teach us that the Word is cleare and plaine because the writing of God for the instruction of men certainly God would never write obscurely and in the darke 2 Pet. 1.13 It is a light in a darke place When we say it is plain and clear it is so in it self though the naturall man discerneth it not and to the regenerate man it may be hard Chrysostome saith the Saints never pray to God Make thy Law easie but Give us understanding and open our eyes that wee may see thy Law the truth is there are many difficulties in it but there is nothing difficult which in other places is not made plaine if necessary to salvation The Scripture as Saint Gregory saith is both meat and drink drink needs no chewing some places are easie that they need no chewing and some places are hard to stir up men to seek them out 2 Pet. 3.16 There are many things in Saint Pauls Epistles that are hard but to whom to the ignorant they are easie in themselves and to the regenerate therefore saith one What need have we of Commentaries added to the Word if Commentaries add not light to the Word but the Word makes Commentaries light Use 2. This teacheth us that because the Word was written to every man therefore every man was bound to studie it and to read it and seeing the Word was inspired by the Spirit of God therefore when a man goes about to read it and heare it hee ought to pray for understanding and for Gods Spirit by which hee writ it for they that wrote it did it not without Gods Spirit men should pray that God would give them his Spirit of wisdome to open their understandings surely the greatest light in the world cannot make a blinde man see in the mid-day an eye that hath not internall light cannot see The Scriptures in the old and new Testament are the two great lights that God hath ordained to rule the Church which though they shine never so brightly yet there is required an internall light in man that they may be seene A man may looke up to the heavens saith Saint Chrysostome where God doth sit and yet not know God nor see him shut up in heaven So many men reade the Scriptures and yet see not God shut up in them No man knowes what is in man but the Spirit of man and wee have received the Spirit of God that we might know the things that are given us of God The Wisdome of God hath given the Spirit to man whereby hee is able to discerne If so be a King should write a Letter to his subjects in a strange language and not send his Secretary to interpret it they were never the better nor wee for the Scriptures without the Spirit Justin Martyr saith that Ptolomy wrote to the King of Judah for the Law and withall hee desired him to send him a man that might make him to understand it So they that will understand the language of the Scriptures must have the Spirit of God If a man had the Prophets themselves to preach to him they cannot make a man understand to salvation why because they can but teach the eare they cannot teach the heart When I cannot have Moses to tell mee the meaning saith Saint Augustine give mee that Spirit that thou gavest to Moses And this is that which every man that will understand must pray for this David prayed for Psal 119.18 Open thou mine eyes that I may see the wonders of thy Law and vers 19. hide not thy Commandements from mee and Christ saith If you being evill can give good things to your children how much more shall your heavenly Father give his holy Spirit to them that ask of him Luk. 11.13 So that then wee shall see the secrets of God Use 3. If any man pray for the Spirit of God he must not think it comes without means and therefore neglect reading It is Gods finger that presseth the diligent care of reading and it is the means whereby wee may come to have the Spirit you must not look to have the Spirit in your heart unlesse you have the Word in your mouth that is the continuall reading thereof neither preferr a little ease before the Booke of God Thou hast no part in the Spirit if thou hast not a great desire to have a great part in the knowledge of the Word of God Use 4. In the fourth place Did God write it Then ought wee to make application of every part of it of the promises and of the threatnings and of the commandements c. Of the promises because it was God that promised them and hee will confirme and make them good of the commandements because if thou disobey them he is a just God and hee will be revenged of every contemner of the threatnings because if they had been written by man a mans word might have beene contemned but whither shall wee flee from God Therefore think of this Word and labour to apply it and give obedience to it they are Gods owne Lawes and it is a fearfull thing to fall into the hands of the living God therefore let us feare and obey that which is Gods Commandement lest for our neglect he throw us to everlasting destruction CHAP. V. 2 TIM 3.16 All Scriptures are given by divine inspiration of God and are profitable THe last day wee spake concerning the Scriptures and therein wee handled the Author that wrote them and from whom they did flow and you heard it was from God himselfe and that by divine inspiration It remaineth then that wee should speake of the second thing that wee have thought fit to
and therefore as it is said of the Sonne that he is the onely begotten Son of the Father so it is said in the same place of the spirit that he proceeds from the Father and the Sonne but how may we understand this he received the whole Essence how he received it without division he received it without multiplication because that which is infinite cannot be multiplied yet he received it without alienation because he received so the whole Essence as it abides still in the Father and the Sonne Quest How is he said to sanctifie the elect Answ Because he dwells in the elect creating faith in them incorporating them into Christ applying Christ his death and resurrection to them To explane this First he dwells in them first he is said to sanctifie the elect in that he dwells in them in this we doe not exclude the Father and the Sonne any more then we did in the former they are all workes ad extra and therefore undivided yet understand the manner of working the holy Ghost is said to dwell in the elect it is he that creates faith in their hearts c. they all sanctifie the Father and the Son mediatly by the spirit the spirit immediatly by himselfe and why first he dwells in them namely not as by his gifts but a person therefore we may say this is his worke the Father not by any phrase of Scripture is said to dwell in them though they are said to be the temples of God he dwells in them not by his gifts onely but by his person because he is called the spirit of his Sonne when he dwells in them and again God hath sent the spirit of his Son Rom. 8. If the spirit that raised Christ from the dead dwells in you therefore they goe together Rom. 5. God hath shed his love in our hearts there is love which was the gift and the spirit which was the person againe he created faith that the Apostle saith 1 Cor. 12.9 By the same spirit he gave to one the gift of miracles and to another the gift of faith c. 2 Cor. 4.13 He is called the spirit of faith faith is that that doth sanctifie as an instrument Acts 15. After that he had purified their hearts by faith Next that he doth incorporate men into Christ Rom. 8.9 He that hath not the spirit of Christ he is none of his intimating he that hath the spirit of Christ he is his Iohn 4.13 Hereby we know that God dwells in us by his spirit 1 Cor. 12.13 We are all baptised into one body by the spirit then we are all united into one body by one spirit for as Rom. 8 10. If the spirit be in you the body is dead by reason of sin but the spirit is alive for righteousnesse sake and by this he doth apply unto us the death of Christ to the death of sinne and the resurrection of Christ to the life of grace Rom 6.3.4.5 As many as are baptised into Christ are baptised into the death of Christ by baptisme we are also ingrafted into the similitude of his resurrection therefore the spirit sanctifies when he dwells in every one of the elect c. it is necessarily and fitly said that it is he that sanctifies the elect and thus I have explaned this point so much as I thought fit to communicate unto you Vse 1. This teaches us that we ought to labour for the knowledge of this that we may keep our selves from error it was a commendable diligence of the ancient Fathers that taught when the spirit was taken for the person and when for the gifts because heresies have sprung from hence because they understood the words amisse therefore that we may hold the truth we are to labour to know it and in this case although we finde not a proper name given to the third person yet we must acknowledge him distinctly because we know there is a Father a Son and a Spirit Object You tell us he is a Spirit Answ We answer so is the Father and so is the Sonne but so the name of Father is common to all and the Sonne is said to be the Father and the holy Ghost also therefore there is no reason why we should conceive them to be three names given to the same God in divers respects but rather conceive that there was but a common name given to him because he was the common substantiall joy and love between the Father and Son Vse 2. This serves to confirme us in the faith against all hereticks that deny the holy Ghost not to stand upon their arguments the Macedonians stand up as it were to oppose the Diety of the holy Ghost and say he is not God and they thinke they have a colour for it from the counsell of Nice in which we say we beleeve in the Father God and Lord and in the Sonne God and Lord but when they come to the holy Ghost we beleeve in the holy Ghost and therefore these hereticks say that he was not God Saint Basil answering to this objection from the Nicen counsell saies they had no reason to explane this concerning the spirit as they had done the Father and Sonne for no man then made any question of the divinity of the holy Ghost nay saies Nazianzen this is a sufficient confession of his Deity for they say a particular thing assenting by it that he is God because they beleeve in him and whereas they observe that the spirit is taken for the gifts of the spirit true it is it is so but it is put for the person also and therefore though it be taken sometime for the gifts yet it doth not overthrow that he is a person as the Arians that could not deny of Christ that he was a person said notwithstanding he was but a made God so these say of the spirit that he is not a God by nature but it is manifest that he must needs be a God by nature when he hath the name Jehovah and the proper workes of God attributed to him yea but say they if he were a God by office yet he had a created nature and so not God from eternity the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fighters against the spirit of God for they say there was no spirit till after Christs glorification grounded upon Iohn 17.39 The spirit was not given because that Christ was not yet glorified and hereupon they added that blasphemy the Church in the beginning was content to beleeve in one God afterwards the counsell of Nice must have two persons and after this the counsell of Constantinople must have three but to answer their cavill that he was before all these appears Iohn 1.32 I saw the holy Ghost saith Iohn Baptist at Christs baptisme Iohn 1.33 Thou seest the holy Ghost to discend after he was risen Iohn 20.21 He breathed upon the Apostles and saies receive the holy Ghost Object But
they instance when he ascended up on high he led captivity captive and gave gifts unto men but then he gave the spirit therefore it 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
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
asked hee desired two dayes more then the Tyrant asked him why he did so because saith hee the more I seek after him the farther off I am from finding him so that nature is obscure And secondly it is imperfect because that knowledge of nature without the Word knowes but a peece of God and therefore because God would have his Church know him perfectly he adds his Word to his works and in this reveales himselfe more fully and discovers those wonders which nature could not onely not discover but not comprehend being revealed as the great mystery of the Trinity c. 2. The knowledge of Nature is not a saving knowledge for though it knowes God as Creator yet it knowes him not as Redeemer John 5.39 Search the Scriptures for in them you finde eternall life and they are they that testifie of mee and therefore God adds his Word that he may be known as a Redeemer and Reconciler c. 3. The knowledge of the Word is not effectuall without the Spirit 1 Cor. 3.5 6. It is neither Paul nor Apollos c. but God that gives the increase The knowledge of the Word is outward but the knowledge of the Spirit is inward and man cannot teach inwardly and therefore there cannot be such a knowledge without the Spirit for man can but speake to the eare yea though he may presse it vehemently yet without the Spirit it is nothing God therefore hath joyned the Word and Spirit together and so the answer is cleered in these three things Use 1. Seeing that by the principles of Nature a man cannot come to saving knowledge hee must therefore labour for the knowledge of the Word of God hee must not be a stranger to the Word nor the Word a stranger to him that hee may know God If a man cannot be partaker of true happinesse but by the knowledge of God and if all saving knowledge be by the Word then it necessarily followes that hee must bee acquainted with the Word If hee bee a stranger to the Word and the Word a stranger to him surely he is a stranger to the life of God I will not stand to shew how the Divell bewitcheth many wise men that are carefull to provide for their children and bring them up in naturall knowledge but scorne this which we must most labour for to have the Word familiar we must hearken to the counsell of the Apostle Col. 3.16 to let the Word of God dwell plentifully in us in all wisdome Chrysostome pressing this place Let the Word dwell in you richly c. saith thus It is not Let the Word come into you as a stranger for a night but let it dwell in you as a familiar friend Why sir wee may know a sentence or two No but the Apostle saith Let the Word dwell plentifully in you If a man have learned some sentences by heart as children have learned whole books this is not that which the Apostle meanes but let it dwell in you in all wisdome where the Apostle will have us diligent to understand the Word Why so because there God hath revealed himselfe Pro. 2.5 If thou apply thy heart to instruction it is not if thou wilt read a Chapter or two but thou must beate thy head about it and apply thy heart unto it for what saith the Wise man in the 5. verse If thou search for her as for silver and gold then thou shalt understand the way of the Lord and finde the knowledge of God It is not to bee gotten by carelesnesse but as Christ saith Search the Scriptures as men doe when they have lost any thing as the woman that lost the groat it argues a diligent searching this is that the Authour to the Hebrews speaks of about which wee ought to have our wits exercised through long custome Bretheren It is inexcusable if not damnable idlenesse in many men that they have no heart to read the Scriptures Whatsoever you pretend that you cannot for your callings I tell you that neither your callings nor the works of your callings will excuse you in that day when the secrets of all hearts shall be disclosed you doe abuse God you ought to afford your selves time and you must afford your selves so much time you have time enough to spend in courting and in wantonnesse and in other idle vanities Will you have Christ to know you and acknowledge you when your callings and all other vanities are gone and cease what a question is this who would not have that willingly then must you take care to know Christ here or else he will not know you hereafter Use 2. Seeing that this is so then every man should labour for the Spirit of God that hee may be able to profit by the Word preached or read Without him a man may have a knowledge but not a saving knowledge It is an excellent benefit for a man to have good teachers but it is no benefit in comparison of this that the Spirit becomes our teacher for who teacheth like him Job 36.22 therefore labour for this teacher Saint Augustine saith the teachers are without but hee sits in heaven that must teach the heart therefore looke to him wee can but make a noise in your eares by any our most earnest expressions and vehement cries but it must bee the Spirit that makes all effectuall I pray you tell me saith the same Father what doth the Husbandman can hee doe any thing but the outward work doth he doe any thing inwardly can he make an apple can he make a leafe hee cannot it is God that doth that Aske the Apostle Saint Paul and hee will tell you It is Paul that plants and Apollos that waters but it is God that gives the increase therefore labour that you may have that annoynting you may not bee negligent of the Word which is the means that God will have used who will not give effectuall knowledge without it therefore Ministers must plant but if you will have fruit by the ministery you must labour to have the Spirit That which makes the Word unprofitable is that men look so much upon the husbandman therefore God doth oftentimes send a bad harvest Origen saith it is somewhat in the goodnesse of the ground and somewhat in the husbandman if the harvest bee good but saving knowledge is no where to bee looked for but from God therefore every man must labour earnestly to have the inward teacher It is said in Gen. 30.1 that Rachel was barren while she looks upon the husband but when she goes to prayer in verse 22. then she conceives so many of you looke too much upon your Ministers and therefore there is little profit but lift up your selves in prayer to God and hee will make you profit so that ye shall have the saving knowledge of God in this life and after this life salvation it selfe even life eternall c. CHAP. III. JOHN 5.39 Search the Scriptures for in them yee thinke to have
eternall life and they are they which testifie of me WEE have heard of a twofold knowledge of God the one by Nature the other by Revelation and that is by the Word and Spirit by which you have heard how a man may come to saving knowledge Now to proceed The next question is Quest In what Word is this knowledge to be sought Answ It is to bee sought in the written Word of God the old and new Testament Seeing God hath revealed himselfe in his Word and that there is a sufficient knowledge to be found in it though not effectuall without the Spirit I think this seems reasonable that before we speak of God himself wee speak somthing of the holy Scriptures the fountain of knowledge in which God hath revealed himselfe to the world that we may know with what warrant we may ground our faith upon them Therefore it is necessary that wee know first what this Word is and then what Author it hath Answer is made that this saving knowledge is to bee sought and found in the written Word of God This is warranted upon that which I have read Search the Scriptures for they are they which testifie of me this is further confirmed Isa 8.20 To the Law to the Testimonies if question arise concerning God where shall wee finde answer To the Law and to the Testimonies goe to the written Word of God of this the Apostle saith in 2 Tim. 3.15 that it is able to make a man wise to salvation and therefore it carries in it the wisdome and knowledge of God by which a man must be saved Saint Peter also 1 Pet. 1.19 calls it a more sure Word making opposition betweene it and the word they heard from heaven in the holy mount to which wee ought to take heed as to a light shining c. Finally our Saviour Christ speaks of this in the Parable to the rich man They have Moses and the Prophets if they will know any thing concerning God faith repentance c. what need one be raised from the dead So then these testimonies shew that the saving knowledge of God is to be had in the old and new Testament This Question brings another and that is this Quest Why is knowledge to bee sought in the old and new Testament Answ First because this is the perfect rule conteining all things to be known and beleeved Secondly because it is a certaine and a sure rule Thirdly it is an infallible rule that neither deceives nor can bee deceived To explaine this Reas 1. Because it is a perfect rule therefore this knowledge is to be sought there Deut. 4.2 Thou shalt add nothing to it nor take any thing from it Add to it and thou makest it imperfect take from it and thou makest it no lesse imperfect because it is of it selfe an absolute and full rule The Apostle saith 2 Tim. 3.16 The word is given by inspiration to instruct rebuke c. It is able to make the man of God perfect c. It is full for all purposes for instruction correction c. and for all persons it perfects the Minister in his work and calling and if him then much more every other man Secondly It is a certain knowne rule That which is the rule of salvation must be a certaine knowne rule if it be unknowne it is no rule to those that shall bee saved The Word sometime from Adam to Moses was wholly unwritten yet then no doubt but God revealed himselfe to the faithfull But when the Church was growne up to bee a Nation and mixed with unfaithfull and faithfull God that hee might make a certaine rule by Moses writ his Word And that the Word was written for this end it appeares Luke 1.3 4. These things have I written unto thee most noble Theophilus that thou mightest bee certaine of these things there goes a report of Christ what he did and what hee suffered these things have I written that thou mightest be certaine and therefore our Saviour Christ being asked the question in the Gospel what was to be done to inherit eternall life hee answers How readest thou Luk. 10.26 Wilt thou be certaine then read the Scriptures and they will manifestly and surely declare what is to be done and give a perfect answer to such questions Thirdly we are to come now to the written Word because the written Word is an infallible rule an infallible rule is such a rule as cannot bee deceived nor deceive for if it could doe either it were not infallible but that the Word of God is such that it cannot deceive nor bee deceived I manifest it thus because God and his Word are one Truth therefore it cannot deceive John 17.17 Sanctifie them with thy Truth thy Word is Truth As light is not the cause of darknesse so the Word is not the cause of error This is a right rule saith S. Augustine thy Writings are my delight by them I shall never be deceived And this is the first point Use 1. If this bee so here are overthrowne all humane traditions which are by man added to the Scripture all traditions that are either written or carried from hand to hand are rejected whatsoever is taught without the Scripture is to be abhorred for the Word is the rule and he that brings any other doctrine let him be accursed Use 2. This serves to provoke men to labour for the knowledge of the Word Here I will take an occasion to speake of it because I see the carelesnesse of this age If there bee any amongst us that desire the knowledge of God then wee should labour for the knowledge of his Word Why because wee cannot know God unlesse wee know his Word This is ingratitude against God that hee should vouchsafe his Word and wee not labour to know it this is impiety against our selves that look to bee saved and yet neglect the knowledge of the Word that brings salvation There is a knowledge of God by nature but the remainder of the light that is in mans nature is marvellous dark Though the foolish heathen say If a man follow nature hee cannot erre wee know that nature is starke blinde in matters appertaining to God therefore men should labour to know the Word that it might dwell in them in all wisdome Saint Bernard saith This is the portion of the Jewes that they have the letter onely and so the portion of all hereticks and not of Christians Saint Augustine saith Oh unhappy hereticks which regard nothing but the outward sound of the letter having a body without a soule Therefore men that will have a bodie and a soul together must labour to have the understanding of the places that they read and to this end they must add meditation to their reading and constant and earnest prayer to God to their meditation that hee would give his spirit of wisdome and revelation and by this meanes they shall be able to search out hidden and secret things that are not
their calling their grace is of the power of God and God is able to keepe them God is able to doe whatsoever he will I say he can doe it if he will and he will doe it for he hath called them and given them grace without themselves and promiseth by Ieremiah 52.40 that he will marry them to himselfe with an everlasting covenant that he will never turne away from them to doe them good But how shall this be made good Here is the assurance He is able to doe whatsoever he will and none can ever faile whom God will uphold Indeede if God will change his will and loose his power a man that is called might fall away but who shall make him to faile Bernard saith that God hath two hands one latitude and the other fortitude the one is rich in mercy the other ability in power by the one hand he gives bountifully and by the other he powerfully defends whatsoever he hath given He that thinkes such a man may fall away he cuts off as it were one of Gods armes 2 Tim. 1.12 I know whom I have beleeved we have beleeved on him that is omnipotent whilst we have his word and power we are sure not that we should presume and grow desperate but that we should worke out our salvation with feare and trembling and labour to see how weake we are in our selves and yet when we looke up to the power of God should triumph and rejoyce Is God thus This teaches us to labour to feare this great God Who will not feare thee oh King of Nations Ier. 1.10 are you stronger then God who art thou then that darest provoke God to his face and please thy self in sinne if he were a weake God that thou mightest make thy party good with him it were somewhat but when he is a spirituall God of such might and power to avenge himselfe how should this worke feare in thee two evils draw men into sinne and are occasions of much evill presuming on Gods mercy and fearing mans power these two saith Saint Austin are a cause of much evill many perish by presuming others by fearing the power of men because they can kill the body how shall men be able to prevent these in few words to resist these poysoned darts consider of the power of God when thou considerest he is mercifull and gracious thinke withall that he is powerfull and just that by presuming thou sinne not against him if he were a God of patience without power then a man might doe what he list againe if a man take this God to be omnipotent then he will not feare him that can kill the body when these stand not together the power of men and the power of God then feare the great power of God which is able to take thee body and soule and throw thee to hell And thus much for this Attribute OF THE TRINITIE CHAP. XXIII IOHN 5.7 There are three which beare record in heaven the Father the Word and the Spirit and these three are one THE knowledge of God as was propounded was to be sought in his written Word which taught us not onely that there is a God and that there is but one onely God but also what that God is the description of whom out of the Scriptures you have heard that he is one Essence most perfect distinguished into three persons c. to the perfection of God belongs all the Attributes as you have heard of all the proper attributes of God we have spoken at large there be other attributes which the learned call Metaphoricall there are but few of them but may well be reduced under these We are now to goe on with the last thing of our description that is that God is distinguished into three persons for the ground of handling the Trinity we have made choyce of this Text that there are three that beare record in heaven This mystery is onely to be found in the word of God and so onely knowne of the Church of God which hath the true word of God and the Church hath endeavoured to speake as plaine as it can in such a mystery I remember a speech of Saint Augustine who wrote a booke of the Trinity of this great and excellent point we must speake with modesty and feare we ought to heare with great attention for where unity of the Trinity is to be shewed saith the Father men erre most dangerously and nothing is enquired with more difficulty nor found with more profit so that we must have great care to endevour to understand it so farre as it is revealed God hath revealed it and it is sinfull and damnable negligence not to seeke after that which is revealed by God but let us labour for humility that we looke not into this mystery further then is needfull The weakenesse of man can looke on the beames of the Sunne but not on the body of the Sunne so man in this case if he looke too farre may lose his eyes The men of Bethshemesh 1 Sam. 4.6 had the hand of God upon them when they looked into the Arke of God will it not therefore follow that we must be sober in this seeing God hath really manifested his anger against them in that manner Hence comes the blasphemy of Hereticks because they have looked into this mystery further then is meet therefore we will labour with feare to keepe our selves within the bounds of modesty and sobriety much time may be spent in explaning of words as of unity and trinity and Essence c. but I thinke that our time shall be more profitablely spent if we apply our selves rather to the matter then to explane words once take this for a trueth and as a thing granted and as a ground that will hold That as it was with Adam before the fall he gave names to every beast so in this case the Church may give names and use expressions of her owne to declare this great mystery without just offence to any and therefore now to come to the matter This is a great and principle thing to bespoken of That there are three persons and that they are three distinct persons for the opening of this mystery the better we must first describe what a person is and then shew why they are such Quest What is a person Answ The answer is It is a substance subsisting of it selfe undivideable incommunicable living understanding and willing of which description to open every word briefely because it is but an introduction to that which followes First it is a substance subsisting I doe not say that it is a substance barely but subsisting with such a property and in such a manner that it cannot be another then it is for instance Peter Paul are two persons they are both substances subsisting but Peter is in such a manner Peter as he cannot be Paul and I say after this manner a person is a substance subsisting Secondly by it selfe so it is
the father be granted of all to be God and a person why is the Son set apart by some but is proved to be God and a distinct person by excellent reasons First because the Son did descend and take the nature of man Secondly because he is of the same Essence with the Father Thirdly because he ever was and shall be the mediator of his Church To explane these a meer name a property or quality as heretiques say he is cannot descend Iohn 3.13 Who is he that ascended but he also that descended the second person did descend the humanity did not What did he when he was descended he tooke the nature of man Iohn 1.14 The word was made flesh that is it took flesh to it for marke Heb. 2.14.16 Because that the children were partakers of flesh bloud therefore he did partake c. in the 16. verse He did not take the nature of Angels but he tooke the seed of Abraham therefore before he was made flesh he was a person even before he did descend the reason that he is a person distinct from the Father is because he is and ever was and shall be Mediator of the Church and the Angel of the Covenant even before he was made man we prove it as soone as man sinned God was offended and then man could not be saved without a Mediator therefore he was the mediator yet so still that before his incarnation he was a person 1 Cor. 10.9 Let us not tempt Christ as some of them tempted him where he calls us to remembrance that then Christ was in the wildernesse with them c. so that he was a mediator before his incarnation Iob 13.8 Iesus Christ yesterday and to day and the same for ever therefore mediator and then there is but one mediator and that is the man Christ he is called the Angel of the Covenant Mal. 3. and therefore he must needs be a person and thus I have in particular confirmed this concerning the Sonne Now for the holy Ghost he is also proved to be a person first because that he did often appear in a visible shape Secondly because there are effects attributed to him which cannot be attributed to any thing but to a person The first of these thus Mat. 3. at the baptising of Christ he descended upon him in the shape of a Dove and in the second of Acts He appeared in cloven tongues upon the Apostles and therefore is not a property or quality as heretiques teach Secondly because that to the holy Ghost there are given such effects such appellations which cannot be given to any but such a substance for there is given unto him to know secret things that are to come Secondly to determine controversies to give gifts to men to pray to be praied unto all actions of a petson and of a divine person First that he knowes secrets 1 Cor. 2 11. The spirit knows the secret things of God therefore he must needs be a person he did know and foresee things that should be how appears that 1 Tim. 3.2 The spirit speaketh evidently c. that is the holy Ghost foretells what shall be in the latter times Secondly he decrees and determines Acts 15.28 It seemed good to the holy Ghost and to us therefore it followes that he is a person Thirdly gifts are attributed to him Gal. 5.22.23 The fruits of the spirit are joy peace long suffering gentlenesse c. 1 Cor. 12.8 By the same spirit to one is given the word of knowledge and these are disposed of according to his will and therefore no property nor quality but a person c. Againe he helps men to pray and praies for men Rom. 8. We cannot pray as we ought but the spirit helpeth our infirmities he makes sighs and groanes 1 Cor. 13. The fellowship of the holy Ghost be with you he that makes praiers for us helps men to pray and is praied unto he cannot be a name and property c. as heretiques say but a person And so I have shewed you the holy Ghost is a person I remember one thing now which I should have given before a reason that I gave why the Sonne is a person is because that he was of the same nature with the Father because he is the Son a son begotten of his father not a created sonne but a begotten sonne Col. 1.15 The first begotten c. Pal. 2.7 Thou art my sonne this day have I begotten thee shewing an everlasting begetting as the Sonne is everlastingly begotten so the Father everlastingly begets so that the Sonne must be a person distinct from the Father in Divinity and also in Humanity he is the Sonne of God as God he is the Sonne of God begotten of his Father and so of the same nature with the Father and not a name but a person as man he is the sonne of God God the Sonne is joyned unto the humanity and therefore Christ saith I goe to my Father and your Father my Father by nature your Father by adoption therefore he must be a severall and distinct person Vse 1. This teacheth us to confute all Heretiques as the Sabellian who will have but one person in the Divinity and for divers respects called Father Son and holy Ghost having no severall being that the Sonne hath not the same Essence with the Father nor the holy Ghost the same Essence with them both but by this ground you are taught to abhor these and the like Heresie Vse 2. It teaches those that have heard this doctrine by faith to conceive three persons as they are delivered unto us this surpasses the reason of men and Angels therefore every man ought to labour to know this by faith and not to rely on sense and reason but on the word of God Saint Bernard saith I shall speake this boldly that which I doe not understand I beleeve that which I cannot conceive yet I beleeve never the lesse and so ought every one of us to labour to beleeve though we cannot tell how it should be there is great necessity of beleeving this truth no salvation can be except a man do hold this Trinity therefore every man ought to labour to beleeve he must walke by faith and not by sense it is unpossible that the shallow conceit of man should be able to finde these mysteries if God had not revealed them it were as possible to empty the Ocean with a spoon as to finde them out because they are matters of faith and not of sense hold fast that which God hath revealed no man may goe further then God hath revealed so far he must goe further is dangerous curuosity Deut. 22.29 Secret things belong to God but things revealed to us c. that which is manifest saith Saint Austin is ours because we cannot see that which is hid therefore labour to conceive so far as God hath revealed and yet notwithstanding if any man aske how it may appear that there are three in one
not no tongue can expresse no heart can imagine God hath not revealed it that he did beget his Son that is revealed but the manner how he hath not revealed yet this we are sure of in the negative we may understand how he was not begotten every thing that is applied to God being purged and freed from corruption and made perfect is applied to him therefore in generall with men there is imperfection that the Father should be before the son in time this is imperfect that the Father should beget a son out of himself is imperfect this is imperfect for a father to beget a son by motion and corruption this is imperfect but it is perfection to beget him without motion this is imperfection for a father to beget a son with part of his Essence but this is perfection to beget him without difference in Essence here the Father and the Son are both at one time the Father begets him in himself not of himself thus much for the second distinction of the roperty The third distinction from the worke or manner of working creating the world of this we need no further proofe it is enough that we beleeve in God the Father almighty c. where Father is distinguished by his power that as his Sonne hath the worke of redemption the holy Ghost of sanctification so the Father of creation then I say it is manifest that the Father created the world begetting his Son in himselfe of the same substance with himselfe creating the world out of himselfe of an unlike substance to himselfe being every way divers c. This shall suffice for the opening of this distinction Quest Why is he first in order and not in time Answ Because he is the eternall Father therefore he must have an eternall sonne and spirit an eternall wisdome and power First he is an eternall Father therefore he must have an eternall Sonne for Father and Sonne are relatives one gives the being to the other Husband and wife are relatives Kings and Subjects are relatives Kings give a being to the subjects so in this Father and Sonne are relatives no Father without a Sonne and no Son without a Father and no sooner a father then a sonne if a man be a father he he must be elder then his sonne but God cannot be a Father elder then his Sonne therefore as Father and Son they are of the same age as it were the same day the same houre as I may so speake they are coeternall and therefore both of the same time Saint Basil saith how shall not he be from the beginning that had nothing before him but himselfe from whom he had his beginning In the next place because he is an eternall God and hath an eternall wisdome no God without his wisdome deny wisdome and deny the Sonne so Prov. 8. He is called the wisdome of his Father 23. verse he saith I was before his workes before all creatures whatsoever he and his wisdome were never separated therefore it followes that he must needs be an eternall Sonne hereupon is it that which Solomon calls the wisdome of God Saint Iohn calls the word of God in the beginning was the word therefore he must be an eternall person Thirdly the eternall God must have eternall power for God without power is nothing so Luke 1.35 The holy Ghost shall come upon thee and the power of the most high shall overshadow thee where God is not without his power then we conclude that seeing he is an eternall Father he must have an eternall Son and spirit and the eternall God must have eternall wisdome power therefore he is put first in order Quest How is he distinguished by begetting Answ By communicating his whole Essence from all eternity the Sonne is begotten how by receiving his whole Essence from his Father The Father begetting the Sonne by communicating his Essence but how gives he to him his whole Essence not by alienation but by communication we thus open it he gave him his whole Essence because the whole Essence of God is so simple that it cannot be divided if it were divided it were the overthrowing of the whole Essence therefore when he communicates he communicates not a part but the whole and when he communicates he doth it not by alienation for then it should cease in him that gave it but it doth not cease so but by communication it is so given that abides his still though he communicates it to the Sonne one testimony for many Collo 2.9 In him dwelleth the Godhead bodily For in this Generation there is no division nor transmutation and yet there is a true multiplication of persons but not of the Essence that never divides Qu. The third thing how is he distinguished by the work of creation Answ Not by working but by the manner of working because the Father creates by the Son and by the holy Ghost the work is common to all for all create but the maner is different you heard the reason before these cannot be divided but the Father begins the worke and executes it by them and the reason is because the Father hath his beginning of his person himselfe and the Sonne and the holy Ghost receive it from the Father therefore it is the Father creates by them and is distinguished from them not in the matter wrought but in the manner of working and thus I have opened this Doctrine Vse 1. This teaches us how we ought to beleeve concerning the Father namely that he is thus distinguished in order not in time if any man should have a thought nourish it that the Father should be before the Son or spirit in time he doth not only overthrow the Trinity as much as in him is but the Deity S. Ambrose saith if the Father had beginning before the Son then he was God first and Father afterwards that cannot be God turne this thought from our hearts saith he tell me then how dost thou beleeve that he is the immutable God if he be so how can this stand there is a mutation by this accession of Father there is a change how is he without change if a God first then a Father God turne such conceits from us it may well be with men he is a man now and father some yeares after for he is subject to change but bring the nature of God to a change and thou overthrowest the nature of God therefore we must beware of this thus we are to beleeve that the eternall Father is with the Sonne and the eternall Son with the Father he that will worship God aright let him joine these two together that the Diety hath joined together beware you separate none of these It is true we are to hold it after a divine manner not to judge of it by a humane generation as that the Father must be elder then the Sonne we are not to judge after this manner for this is the ground of errors againe if the
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
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
Begetting and proceeding how they differ 302 C Church offices concerning the Scriptures 43 D Dominion of God what 239 Dominion why given to God 240 Creatures have their power of God 251 Why God workes by creatures 250 E Essence of God proved to be one 66. which distinguishes the true from false Gods 65. Confutes Hereticks and directs faith 68. 69. Comforts in praier 69 Election and grace immutable 137 Election may be knowne 175 Election how made sure 177 Election is of a few 174. 182 Evill things how and why willed of God 124. 128 F Father what 269 Father taken Essentially and Personally 269 The First person how 270 Fore knowledge no cause of sin 239 Faith shall not faile 99. Strengthned 144 Feare God 119. 220 Faith directed 265 G There is a God proved by reason 50. 51. c. God is but one 56. 57. 88 God what he is 61 Vses to be made of the Deiety 55. 58. c. Goodnesse of God what 148 Goodnesse of God proved 150 Goodnesse in God absolute 151 Goodnesse communicated to the creaturs 152 Vses to be made of Gods goodnesse 153 Grace of God what 171 The object of Grace 172 Grace why ascribed to God 173 Grace the cause of salvation 178 Grace may be made sure 175 Grace ground of thankfulnesse 187 Grace is not universall 229 Godly comforted 89. 100. 210 Godly cannot fall from Grace 254 Generation of the Son to be adored in silence 287 Against falling from Grace 305 H Hatred of God what 224 Hatred what it signifies 225 Hatred against some is absolute yet just 226 Vses to be made of Gods Hatred 229 Gods people Hated in the world and why 245 Heresies confuted 68. of Marcion 155 Humility the ground of it 136 Humbled sinners finde mercy 198 Holy Ghost what 291. Is God 292. 295. proceeds from the Father and the Sonne 293. 297. dwels in the elect 298. Incorporates into Christ ibid. I Immensity of God what and how proved 102. 103. c. Immensity of God should restraine from sin 107 Immutability of God what how many fold 96 Immutability of Gods number proved 97 Immutability proves God the true God 98 What uses to be made of it 98. c. Immutability not opposed to freedome 128 Objections against Gods Immutability answered 132 Ignorance of God the greatest folly 4. kinds of it ibid. Iustice of God what 200 Iustice why given to God 202 Object of Iustice 203 It is Iustice to reward the godly 204 It is Iustice to free some from sin and leaue others 207 It is Iustice to lay the punishment of the elect on Christ 208 There is a day of Iudgement proved 209 Acknowledge God to be Iust 205 Iudgements remooved in anger 223 Impossible things of two sorts 249. 252 K Knowledge of God chiefest wisedome 1. 2. 3 Knowledge of God is naturall 7. 8. c. Knowledge of God by revelation 12. 13. 14 Knowledge of God in the word 15. 16. by the spirit 17 Knowledge of the Trinity necessary to salvation 266 L Life of God what and how proved 109 Life proves God the true God 112 Long life how attained 113 Love of God what 158 Love why ascribed to God 160 Object of the Love of God 161 God Loves his creatures freely not equally 161. 162. 166 He that Loves not is not of God 162 Love God againe signes of Love 167 Love in God naturall or voluntary God an absoltue and free Lord 241. therefore is not unjust disposing of his creatures 243 He that hath God hath all things ibid. He must be served of all 245 Love of Christ demonstrated 288 M Merit condemned 135. 204. 205 Mercy of God what 189. generall and speciall 190. 196 Mercy is naturall eternall free 191 Mercy is more to some then others 192 Mercy shewen to the elect in three things 193 Vses to be made of Gods Mercy 194. c. Macedonians confuted 300 N Nature cannot finde God 61 P Pictures of God unlawfull 74 Perfection of God what 77 Perfection of God proved 78. c. Perfection of God different from that of creatures 79 Perfection of God wherein it consistes 84 Please God 82 Vses of Gods Perfection 80. c. Promises whether alwaies to be performed 147 Papists and Pelagians confuted 180. 181 Punishment of the wicked why deferred 209 Punishment two fold 214. Impartially inflicted 218 Power of God what 247. Active or absolute 248 Power why given to God 250 It is infinite 252 Provoke not God 255 A Person what 258. There are three Persons 260 The Son a Person 263. and the holy Ghost 265 The Persons how distinguished 258 Persons are distinguished not divided 259 Persons one before another not in dignity not in time but in order 260 Persons distinguished by their properties 261 Persons distinguished by their workes 263 Purity not to be scorned 303 Purity begun shall be perfected 304 R Redemption not Vniversall 183 S Spirit what it signifies 291 Spirit how distinguished from other Persons 292. 294 Services of men reach not to God 80 S mplicity of God what 85 S mplicity of God proved 86. c. Vses to be made of it 88. c. God a Spirit proved 71 c. God must be worshipped in Spirit 75 Swearing condemned 113 Syncerity commanded 119 Security awakened 143. 210 Scriptures reveale God 12. 13. to be searched 15. 21. 26 Scriptures a perfect sure infallible rule 19 Written for all men 23. to be translated 25 and applied 27. 39 The word of God 29. and 36. plaine reveald by the Spirit 37 Canonicall 40. and 45. Sufficient 45. and 49 Sat han why he tels truth 14 Sabellians confuted 256 Son eternall with the Father 269. 270. 287 T Truth of God what 138 Truth but one 139 Object of Truth 141. Vses of it 143 Be True as God is 146 Traditions to be abhorred 21. 47 Threatnings how to be understood 132 Thankefulnesse 156. 187 Trinity knowne by the word 257. by faith 256 V Vbiquitaries confuted 106 Vnworthinesse comforted 165 W Wicked terrified 90 Will of God what 121. is but one 125 Will of God free and immutable 122. 123. 126. 129 Object of Gods Will. 123. 127. Vses of it 135. c. Wisdome of God what 115. How proved 116 Vses of Gods wisdome 118 Women bound to know God 5 Wicked men punished 229 Workes of the Trinity undivided 263 Worship God aright and how 267 ERRATA PAg. 75. lin 23. condemn us for them p. 100. l. 3. it may doubt ibid. l. 24. Insolent against their inferiours p. 106. l. last but two from externall sinning p 115. l. 17. and 19. prescience p. 134. l. 11. one saith p. 140. l. 19. formally p. 145. l. 4. promise sure p. 148. l. 25 Good is an accident p. 158. l. 14. blot out in p 171. l. 9. in his Son though p. 176. l. 8. is in his sonne p. 185. l. 15. he chose the twelft p. 196. l. 8. 1 Cor. 10. p. 208. l. 10. 11. blot out And also punish them p. 210. l. 6. reports 212 from the end blot out the parenthesis p. 213. l. 12. simply p. 217. l. 4. d. fine blot out it p. 220. l. 14. injurious p. 224. in the text Psal 5. 5. p. 225. l. 9. one thing p. 226. l. 23. may not he make them to c. p. 230. l. 5. deny to some that grace ibid. l. 16. if he as the potter p. 239. l. dominion p. 244. l. 11. horses are thy horses p. 246. l. 5. â— fine blot out which ibid Iob 9. 19. ibid. l. 4. a fine that is authority p. 249. l. 1. blot out that yet p. 254. l. 4. a finite subject ibid. 11. effectings ibid. l. 20. actually it is p 253. l. 17. false true p. 254. l. penult fall p. 255. l. 19. Jer. 10. p. 302. l. 15. two mysteries in this
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