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.

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 diſcerned by others. Saint Bernard ſaith, when he was entred upon a text upon Cant. This Well is deepe, and I have nothing to draw; but yet I ſee by experience, that if a man cover the Well with a linnen cloth, he ſhall wring out ſome moyſture which otherwiſe hee ſhould not: I have therefore bended my ſelfe upon it, and ſtretched my hands to thee, that thou wouldeſt reveale ſomething to mee, for every man bending and ſtretching himſelfe, his heart and his hands to God, ſhall receive ſomething; for, the enterance to thy Word, ſaith David, giveth light. Solomon ſaith, a diligent hand maketh rich; a little ſtock to begin with, being diligently imployed, maketh rich: So it is in ſpirituall things, a diligent hand maketh rich; if a man have a little knowledge, if hee have a diligent heart and hand, though the Word bee as it were in a dark place, yet hee ſhall ſee more and more.

IT hath been ſhewed, that the ſaving knowledge of God is to be found in the Word, and that the Word is written: It is neceſſary to be conſidered who writ it, and for whom it was written; Of the former of theſe, By whom it was written, is now to be handled at this time.

Queſt. By whom was this Word written?

Anſw. It was given by God, by divine inſpiration, 2 Pet. 1.21. the proofe of which is manifeſt out of this text that I have read, All Scriptures are by divine inſpiration; and in this reſpect it was called Scripture, becauſe, that not onely the matter, but the voice, the ſtile, the phraſe was by inſpiration from God. Other writings may be the Word of God; but this was by Gods appointment, the writing was the writing of God, Exod. 32.16. for Moſes, at firſt writ not the Commandements, but God; and after the Tables were broken, they were no leſſe the Word of God then before, Exod. 31.18. others were the pen-men, but God the hand; others the inſtruments, but God the maker and author of this Word, Iſa. 30.8. Therefore it is that the Apoſtle Saint Peter hath it, 2 Pet. 1.20, 21. there is no Prophecie but it comes from God; holy men of God writ them, and they ſpake them, not by the will of man, but by the holy Ghoſt. This truth, becauſe it is of weight, and hath great oppoſition of men, and breeds great doubts in men, we will labour to eſtabliſh, and for further confirmation of it, we will confirme it by internall and externall arguments; internall I call thoſe that are in the Scriptures themſelves, and in the minde of men; externall, thoſe that doe confirme theſe.

Queſt. How doth this appeare, that it was written by divine inſpiration from God?

Anſ. By internall arguments, that are in the Scriptures themſelves.

Reaſ. 1. The firſt argument is, the doctrine which is ſo holy and divine, that no man could write but a divine wiſdome; and that is thus manifeſted: 1. From the greatneſſe of theſe things written, ſurpaſſing all humane reaſon. 2. From the purity of the Word, which convinceth men of injuſtice, and yet teacheth all men to bee juſt. 3. From the conſent; there is an admirable communion betweene juſtice and mercy; betweene the ſalvation of men by the ſatisfaction of Chriſt, and ſanctification by the holy Ghoſt: No man could think of any ſuch thing, till the Scripture did reveale it. 4. Laſtly, The end of the writing, which is onely the glory of God, as the Apoſtle ſaith, Let him that rejoiceth rejoice in the Lord; this abaſeth nature, and advanceth grace, therefore it cannot be but by divine inſpiration.

Againe, no writing can bring comfort to a man but the Scriptures; Rom. 15.40. Theſe things have beene written, that wee through patience might have comfort of the Scriptures: theſe are ſuch things that a man could never attaine to but by God.

Reaſ. 2. The ſecond proofe that wee gave, was the majeſtie of the ſtile. Whoſoever is exerciſed in reading the Scripture, ſhall plainly ſee, that no meer man was ever able to write it of himſelfe. The excellencie of the ſtile is ſo great, that, as Euſebius reports, they thereby tryed the writing of hereticks; 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.

Queſt. What ground have you for this, that the Scriptures are thus authenticall?

Anſ. There are theſe: Firſt, becauſe they are Gods word, to whom it belongs to appoint every one a cannon and rule, that muſt give them direction to all things to be beleeved and done.

Secondly, Becauſe God hath written them for this end, that they might be ſuch a rule that might be alwayes in the Church, that men ſhould not dare to ſwerve from it.

Thirdly, Becauſe this Word is the firſt divine truth of God himſelf.

To explane theſe; firſt, they are Gods word, &c. This is manifeſt of it ſelf, that it belongs to God to appoint a rule and a cannon: we further confirme this thus, Deut. 7.11. Keepe my commandements, my ſtatutes, and my judgements, why ſo? becauſe they are my ſtatutes, I command you: the Word is a lanterne to my feet (ſaith David) Pſal. 119.105. Thou ſhalt keepe my ſtatutes: ſo that if we enquire into the ground, what the reaſon of the authority of the Scripture is, it is manifeſt, it is authenticall, becauſe it is the word of God: who ſhould teach me (ſaith Saint Ambroſe) the things that appertaine to heaven? God, and not man. Who can better teach me concerning God, then God? All other Divine things had need of teſtimony, ſaith Salvian: but onely theſe things ſpoken by God, need no more teſtimony: while therefore it is God that hath wrote this, and he onely hath Divine authority, therefore this muſt needs be of Divine authority.

HAving ſpoken of the ground of the true knowledge of God, and of ſo many things concerning the word, as were thought neceſſary: It remaines that we proceed to that which God teacheth us, firſt, concerning himſelfe. Secondly, concerning his will. Firſt, that there is a God. Secondly, that there is but one God. Thirdly, what this one God is, in the unity of Eſſence, and trinity of perſons, and now concerning theſe.

Queſt. What doth the word teach us concerning God?

Anſw. The anſwer is, firſt, that there is a God; for the proofe of this, my text ſhall ſerve for many: he that comes to God, muſt beleeve that he is, and that he is the rewarder of them that ſeek him; alſo the firſt of Gen. hath this many times, In the beginning God created &c. And in the verſes following, God ſaw, that all that he had created was exceeding good. Therefore it ſhall be needleſſe for me to bring more proofes, for all men confeſſe there is a God.

Queſt. What reaſons have you to confirme this?

There be divers reaſons; firſt in man: ſecondly, without man; within man the very being of body and ſoule with the powers and parts of them: and ſecondly, the terrors of conſcience when they have done ill, and joy and comfort when they have done well: theſe and the like works in man doe manifeſt that there is a God.

Secondly, without man, the wonderfull frame of the world was not made by it ſelfe, nor by nature, nor by man, therefore by God; with the motions that are in it, each of theſe we will explane: that theſe proves, that there is a God, appeares by the bodies of men, whence have they themſelves? of themſelves? No, Pſal. 108. It is he that hath made us, and not we our ſelves; It appeares manifeſtly in that a man cannot comprehend one part of his body, he knowes not himſelf, nor the ſeveral ſecrets that God hath made in him; but it may be ſayd though a man made not himſelf, yet his parents did; no, nor his parents: becauſe his parents did not know what they did beget and conceive; but if parents were the cauſe, then they ſhould know the effect: therfore it was God that made them; Their ſoules are made by him, who is above reaſon; there is nothing that hath reaſon but men and Angels, but they made not the ſoule, and nothing is above reaſon, but God; This is apparant for the body, Pſal. 94.4. He that made the eare, ſhall he not heare? it was God that planted the eare, and not man. And for the ſoule, Eccleſ. 12. The ſpirit returnes to God that gave it. God made man, and he breathed into him the breath of life, (Gen. 2.7.) and he became a living ſoule. Wherupon the Poet Arratas of whom St. Paul ſpeakes, ſaith, that we are of the generation of God, becauſe we have our ſoules from him, which are indued with reaſon and knowledge, and in this reſpect he is called the father of ſpirits; ſo that if we looke to the beginning of man, when he was firſt endued with wiſdome and reaſon, and made with noble qualities, it appeares that there is a God.

Secondly, the ſecond ground is in mans ſelf; the conſcience of man when he hath done ill is full of horrors, all men are ſo: Adam hid himſelfe: Davids heart ſmote him, 2 Sam. 24.10. Eſa. 33.14. Sinners in Sion are afrayd, feare hath ſuppreſſed the hypocrites. And this is that in Pſal. 53.15. They were afrayd where no feare was; that is, where no outward cauſe of feare was; conſcience the deputy of God did terrifie them; This was that which did fill Iudas ſo full of terrors; Yea, but ſay ſome, they may feare leſt thoſe things they have done, ſhould come to the knowledge of the Magiſtrate, and ſo law ſhould take hold of them; I anſwer, this adds to their feare: but Adam had none to feare, becauſe he was the firſt: David had none to feare, becauſe he was king and ſo above all; but yet the deputy of God was in them, and that made them afraid: to add to this, if a man commit a thing in the wilderneſſe where no man knowes it, yet he is afraid, for ſomtimes he tels it in a frenſie, and ſomteme in ſleepe, as the Prophet Eſai ſpeaketh, Eſai. 66.14. Enforced by the worm in them that never dies.

Secondly, the comfort that it gives unto men when they have done wel, when they know the acceptation of their owne works, and live in expectation of reward; and this is not only when they have done wel in the ſight of men, but alſo whē their left hand knoweth not what their right hand doth; nay when men mock at them and ſcorne them, as Mychall ſcorned David, then they have joy; yea the Martyrs have laid downe their lives rejoycing: whence comes this but from God? the Apoſtle ſpeakes to this purpoſe, Heb. 10.34. You ſuffered with joy the ſpoiling of your goods: why? becauſe you know you have in heaven a better and a more enduring ſubſtance; all which proves that there is a God.

The ſecond thing is without man, and that is from the wonderfull frame of the world; it had a beginning but it was not made by nature, nor by man, nor by it ſelfe, nor by chance; It had a beginning, and therfore ſubject to alteration, and change, and therefore it made not it ſelfe, nor came it by chance. If a man come into a ſtrange place, and ſee a ſmall cottage, he will ſay it was made by ſome body; much more, if a man look upon the frame of the world, he cannot thinke it was made by it ſelfe; well, who ſhould make it? it ſelfe? or nature? or man? Firſt, chance made it not, which is a caſual concurrence of things, and nanature made it not, for if it did, then there ſhould be a naturall reaſon of all things in the world; but there are Millions of things in the world of which none can give a reaſon; as the ebbing and flowing of the Sea. The maſter of reaſon could not find it out, & therfore ſayd, becauſe I cannot finde thee, thou ſhalt find me, and caſt himſelfe into the Sea: who can give a reaſon of the colors in the Rainbow, and who can give a reaſon for the heate of a mans ſtomack, that digeſteth all things that it receives, and conſumes not it ſelfe?

Neither did man make it, it was made for man, and he was brought into it as a gueſt, therefore man could not make it; beſides, there is ſuch skill in the frame of the world, that man could not do it; and Chriſt teacheth us, that man hath not power to make a haire of his head white or blacke, much leſſe to make ſuch an earth, and ſuch an heaven as there is, therefore it could not be made by man; as the Apoſtle ſaith, the inviſible things of God are ſeen by the creation of the world. Rom. 1.20. Hereby they that have doubted whether there was a God, have been brought to confeſſe one: for Pliny ſaith, that when he ſaw a Butterfly or a gnat buffing about him, he confeſſed that there was a God; becauſe that ſo little a creature could not elſe make ſo great a noiſe: to adde to theſe, the motions that are in things, it is the reaſon that Philoſophers have had to prove, that there muſt be a God; becauſe all inferiour things, muſt be moved by ſuperiours: that as the pulſe carries a mans eie, or reaſon to the heart, ſo theſe to God; eſpecially, when all theſe things move to one principall end, though things have two or three cauſes, yet all comes to one end, Prov. 16.4. God made all things for his own glory; ſo that by theſe arguments we have proved that there is a God.

Vſe 1. This ſerves to confute all Atheiſts, ſuch as deny that there is a God, and ſay that religion is nothing but a meer invention to keep men in awe; Saint Auſtin; in his confeſſion, ſaith; If there be any that deny God, I know not what to ſay, I know not with what manner of arguments to go to them; but I ſhould offend in ſpeaking to them: Tully in his book of the nature of God, makes mention of one Protagoras who wrote a booke, and in the beginning of the booke, he wrote thus: The Gods whether they be or not, I know not: the Athenians abhorred this, and for this, they baniſhed him out of the Country, and burnt his bookes in a publique aſſembly: this I ſay, if there be any Atheiſts amongſt us, I could wiſh they were baniſhed the Court, and Country; I adde this further, as Seneca ſpeakes, there are no Atheiſts though there would be ſome; if any ſay there is no God, they lie; though they ſay it in the day time, yet in the night when they are alone they denie it; howſoever ſome deſperately harden themſelves, yet if God doth but ſhew himſelfe terrible to them, they confeſſe him. Many of the heathen, and others, have denied that there is a God, yet when they were in diſtreſſe, they did fall down and confeſſe him, as Diagoras that grand Atheiſt, when he was troubled with the ſtrangullion, acknowledged a diety which he had denied; theſe kinde of Atheiſts, I leave to the mercy of God, of which I doubt it whether there be any for them.

Vſe 2. The ſecond uſe, ſerves to teach every man to bethinke himſelfe, and to humble himſelfe, for theſe Atheiſticall thoughts, in which he hath called into queſtion, and diſputed whether there be a God, or no: Brethren know thus much, if thou beeſt a man that doeſt believe, thou canſt not be perfectly without theſe thoughts, ariſing out of the ſeed of thy owne infidelity, to call into queſtion, whether there be a God: for the divel out of his malice which he beares to God, labors to corrupt men in this, that ſo they may call their faith into queſtion: It may be a man by grace may reſiſt theſe thoughts: but know, that there is no man ſo reſiſteth a temptation of Sathan, but that it leaves ſome filth behind it: a man cannot perfectly reſiſt him by reaſon of his weakenes, therefore every man ought to humble himſelfe; for he that is leaſt troubled with them hath leaſt faith; but he that wraſtleth with them, and humbleth himſelfe for them, may have comfort. Therefore labour to ſtrengthen thy ſelfe againſt theſe, that if they come, they may be but as a flaſh of fire. For the concluſion of this uſe, what ſhall a man do? even as St. Chryſoſtom ſaith (teaching how we may make the divel nought to himſelfe, and good to us) labour for more ſtrength by his temptations; It grieves the divel to ſee us bettered by him; if we were watchfull againſt occaſions, and temptations, and reſiſted them, by this meanes we ſhould grow ſtrong in faith, and gaine by him: and to this end the Apoſtle ſaith, reſiſt the divel, and he will fly from thee.

Queſt. What doth the word teach us concerning God?

Anſ. That there is but one true God, it is manifeſt where in my text: he that comes to God, muſt believe that God is, and that there is but one God: when God ſpake to Abraham, of Iſaak he ſayd, I will be thy God, and the God of thy ſeed, So Iſai. 44.6. I am the firſt and the laſt, and beſides me there is no God. Iohn 17.3 This is eternall life, to know thee to be the onely true God. 1 Cor. 8.5. Though there be many that are called gods and lords, yet unto us there is but one onely true God.

Queſt. What Reaſons are there of this?

Anſw. There are three: Firſt, from him are all things.

Secondly, Becauſe there can be but one Infinite.

Thirdly, Becauſe there is but one Omnipotent.

For the firſt: Becauſe from him are all things: thus the Apoſtle Paul reaſons with the Gentiles, that from him, for him, and by him, are all things, Rom. 11.36. If all things be from him, then there can be but one for all; other things come from him, as maine roots have their firſt originall from one root; ſo all beings have their being from God, who is the firſt being. And as all things come from him, ſo all things returne to him againe, and ſerve to manifeſt his glory; and therefore he is called the Alpha and Omega, the beginning and the ending.

The ſecond Reaſon is, becauſe (as the Maſter of reaſon ſaith) there can be but one infinite being and wiſdome, and that muſt be the firſt mover, and that is, he that fils heaven and earth, Ioſ. 23.23. I fill heaven and earth: and therefore there can be but one God.

The third Reaſon is, becauſe there can be but one Omnipotent; It appeares manifeſtly that there cannot be many: for (as Lactantius ſpeakes) if there be two, they muſt be equall, and then they agree, or diſagree; if they agree, then one of them is ſuperiour; if they diſagree, then there will be a confuſion: therefore it followes, that there can be but one; for (as Saint Auſtin ſaith) a King cannot endure a fellow; no more can God endure a copartner: when was there heard that two Kings raigned together, but the one ſought the overthrow of the other?

Vſe 1. This ſerves to overthrow the multitude of gods that the heathen have had and worſhipped, and the hereticks have invented. It ſhewes, that they were fictions of their owne braines, becauſe they made a multitude of them: the true God hath not his name, nay, he will not have his name given to another; a true Husband cannot endure a fellow; a true Mother cannot endure the parting of her childe: this argues that the Gentiles gods, were falſe gods, becauſe if they might be gods, they cared not how many there were. And that was the reaſon why the Romans refuſed Chriſt, becauſe they would have their gods with him, and he would be worſhipped alone, without them.

Vſe 2. This teacheth us from whence it is, that the world continues, and is not deſtroyed; not onely becauſe there is a God, but becauſe there is but one God, and he alwayes preſerves it: Saint Chryſoſtome ſaith, as it is with the body, If God doe forſake it, it cannot continue; ſo is it with the world, if God did not uphold it, it would come to nothing: he ſaith further, the world is like unto a ſhip, the Marriners are the men, the ſayles are the heaven; why doth this ſhip never periſh? becauſe there is but one Governour; if there were two governours, the ſhip muſt needs periſh; for while the one would hoyſt up ſayle, the other would caſt ancor, and ſo there would be a confuſion. Saint Athanaſius ſaith, if there were as many Governours and Coronels in one Armie as ſouldiers, the Armie would ſoone be confounded; this is the ſafety of an Army, that there is but one Generall, and ſo all are preſerved; ſo is it of the world, that there is but one God.

The third Uſe is for matter of practice, to reſtraine men from wronging one another; becauſe there is but one God. It is not my uſe, but the Prophets, Mal. 2.10. Have not we all one Father? and the Apoſtle in the new Teſtament exhorts, that we live in peace, &c. he addes, becauſe there is but one God, Father of us all, &c. ſo he that is about to injury another, ought thus to reaſon with himſelfe; there is but one God, and he is his God as well as mine: and if any man injury me, ſhall I goe about to take revenge? therein ſhall I ſinne againſt God, for there is but one God: Well might it be, if an Engliſh man and a ſtranger ſhould injury one another in a ſtrange place, they might returne revenge, becauſe they are not both under one ſupreme Governour; but we may not do ſo, we have all one God: a Maſter of a family that hath two ſervants fallen out, is moſt angry with him that ſtrikes the ſecond blow: ſo with him that offers wrong, God is angry, but he is much more offended with him that takes revenge: therefore we ought to reaſon thus with our ſelves, he is his God and my God, therefore I may not tranſgreſſe againſt him: and this is not onely generall, but particular, for the Maſter to the ſervant, for the King to the Subject; we have but one God, and his God is my God; I may not wrong him, for he will puniſh me, and defend him: and this is the argument that Iob uſes, If I did deſpiſe the counſell of my maid; that is, if I was a tyrant over them, and would not heare them ſpeake, but would have done what I pleaſed: what was the ground that reſtrained him? he that made them, made me; therefore deale equally with your ſervants; you have but one God, and there is no difference betweene him and you; therefore let every man take heed of himſelfe, eſpecially that ye tranſgreſſe not one againſt another; and every one ſhall receive of God as he hath done: And ſo much for this time.

Anſw. Becauſe he exiſteth abſolutely of himſelfe: Secondly, becauſe his Eſſence is eternall, immutable, and ever the ſame. Thirdly, becauſe it gives an Eſſence and being to his Word and Promiſes. Fourthly, becauſe he gives an Eſſence and being to his Creatures: and of all theſe in their place.

Eſſence or being, is common to God and his creatures: theſe foure things make the difference.

Reaſ. 1. Firſt, That he exiſteth abſolutely of himſelf: this appeares by many places, Iſai 43.10. You ſhall know and beleeve me; that is, you ſhall underſtand that I am, and how? namely, of my ſelfe: for before me there was no God, neither ſhall there be after me: ſo he is abſolute of himſelfe. So alſo Iohn 8.38. Before Abraham was, I am: our Saviour ſpeaking of his Deitie, ſaith, that he was long before Abraham, though in reſpect of his humanity he deſcended from Abraham: things created have their Eſſence and being, but they have it not of themſelves, but from God who hath it of himſelfe: hereupon it is ſaid, an eſſence and being are both one in God: and this is the firſt ground why he is called an Eſſence.

The ſecond Reaſon is, becauſe his eſſence is eternall, immutable, and therefore alwayes the ſame. Pſa. 90.2. Thou art from everlaſting, thy yeeres never faile: according to this, Pſal. 102.2. Mal. 3.7. I am the Lord, I change not, Iames 1.13. With him there is no changing nor ſhadow of changing. Saint Bernard ſaith, the true and ſole Eſſence is the Eſſence of God; created things have their Eſſence from another, he from himſelfe; and they ſometimes weare not, but he was ever the ſame, and therefore properly hath this name given unto him.

The third Reaſon is, becauſe he gives a being to his Word and Promiſes; and is therefore called an Eſſence, even an Eſſence, giving being to others: for in the accompliſhment of them, he gives them a reall being. Exod. 8. I was knowne to Abraham, Iſaac and Iacob, by my name Almighty; that is, I was knowne to be almighty, when I created the world of nothing; and I was knowne Almighty in deſtroying the world againe: I was knowne by my name Almighty, when I bleſſed Abraham, Iſaac and Iacob, yet was not I known by my name Jehovah, in giving a being unto my Promiſes; that is, in bringing them out of Egypt; I will now make that a reall being; therefore after God had delivered them, he ſaith, I am Iehovah, that brought thee out of the houſe of bondage. To this purpoſe S. Auſtin ſaith, he doth not promiſe, and others performe; but he promiſeth and performeth himſelfe.

Reaſ. 4. Becauſe he gives a being to all other creatures, in their ſeverall kindes; ſome have a bare being, and ſome have a lively; ſome a ſenſitive, ſome a reaſonable being; all theſe have it from God, Eſa. 44.24, I ſtretch the heavens, I the Lord made all theſe: this is that the Apoſtle ſaith, that through him, and for him, and by him, are all things. It is he that gives us a being, In him we live, and move, and have our being, Acts 17 28. Saint Bernard ſaith, by his benefit all have life, but no man is beneficiall to him; he it is that is maker of all: therefore he is properly called an Eſſence, becauſe he hath his being from himſelfe, and all other things from him.

Vſe 1. This teacheth us to put a difference between the true God, and falſe gods. The true God is one Eſſence, thoſe have no ſuch Eſſence; there be many gods which bare ſuperſtition hath invented, but it never gave them a being; but the true God hath a being of himſelfe; they worſhip thoſe (ſaith the Apoſtle) which by nature are no gods, and therefore they are falſe gods; they had a being from man, and therefore they are beholding to man for it: and thence it appeares they are no gods; why? they have no eternall being: even the Heathen Poets which were the Prophets of thoſe gods, ſpeake of their manner, and parents, and birth; and if they had parents from whom they received beginning, they muſt have an end; for every thing that hath his beginning; muſt have an end. Againe, they that have a being and have no life, are falſe gods; for they have their being from man, and the errors of man, ſo they are gods made with hands; therefore it is manifeſt they are falſe gods, and ſuperſtitious men give them falſe names, as Salvian obſerved; that in his time, they gave their Idols celeſtiall names, yet were not theſe the true God, becauſe he that is the true God hath his being of himſelfe, and depends not upon any other; and ſo much for this uſe.

Vſe 2. This teacheth us that we ſhould ſerve this God with fear, becauſe we have our being from him; he is an Eſſence that hath his being from himſelfe, we had our being from him; we hold not our being but by him; we ought therefore to ſerve him by way of Chriſtian Policy that he may continue our being, we ought to ſerve him with feare, Pſal. 100. Againe, he hath given us a being, and though he hath made us, he hath no need of us; and therefore we ought to feare him; God hath no need of our ſervice. Thou that art a maſter, thy ſervant hath need of thee, and thou haſt need of thy ſervant, that he may ſerve thee; but God is the true God, and hath no need of any man, but every man hath need of him, therefore it is neceſſary that every man ſhould returne his being to him. Againe, he hath no need of mans piety, as Iob ſpeakes; can a man be profitable to God, there is no benefit that a man can yeeld to God, but man receives all from him, and he may take all away at his pleaſure, and therefore we ought to ſerve him; no man will ſay that God had need of us: If a man goes to a River & drinks to ſatisfie his thirſt, wil a man ſay the River had need of him, no but that he had need of the River? ſo here: therefore every one ought to ſerve this God with feare: for that God who made thee a man, might have made thee a beaſt, or a ſnake, but hath not; and therefore ſeeing we doe but draw our breathes from him, there is reaſon that we ſhould feare him, and ſerve him, that we may have the continuance of our lives here, and eternall life hereafter, and this ſhall ſuffice for this uſe.

Queſt. The next queſtion is, whether this Eſſence be one or many?

Anſw. The anſwer is made that there is but one ſimple Eſſence without diviſion, or partition; we inſtance this my text, I am, that I am; here is no more but one ſimple Eſſence without any partition, like unto this is Zach. 14.9. And they ſhall worſhip one God. The meaning is, that after Chriſt ſhall come, the Gentiles with the Jewes ſhall all worſhip one and the ſame true God. And this is that which Chriſt ſpeaks, I and the Father are one; this argues a plurality of perſons, in that he ſaith, I & the Father, but when he comes to the Eſſence, he ſaith, are one; and there he inſtances in the ſingular number, Iohn 5.7. There are three that bare witneſſe in heaven; the Father, the Word, and the Spirit, theſe three are one. Where the Apoſtle doth ſhew that theſe three perſons are one in Eſſence.

Queſt. Seeing there are three perſons, why ſhould there be but one Eſſence?

Anſw. Firſt, becauſe there can be but one God.

Secondly, becauſe this Eſſence is moſt perfect.

Thirdly, becauſe theſe three are alike Coeternall.

Reaſ. 1. Firſt, there can be but one God, therefore there can be but one Eſſence: for it is a true poſition that the learned have, that the Eſſence of God is God, therefore if there were many Eſſences there would be many Gods; but there can be but one God, as hath beene ſhewed: marke the reaſon, if the Eſſence were devided, there muſt be three Gods, for where the Eſſence is devided there are three, as Peter, Iames, and Iohn are three; why? becauſe their Eſſence is devided; but in the Father, the Sonne, and the Holy Ghoſt, theſe are not three Eſſences, but one Eſſence, as Saint Bernard ſaith; this God is the true God, which is ſo ſimple that he cannot have parts, and ſo one that he cannot have number, therefore if he be but one God, he muſt needs be but one Eſſence.

Reaſ. 2. Becauſe this Eſſence is moſt perfect, in the higheſt degree; that which is perfect in the higheſt degree can be but one, becauſe that one muſt containe all perfections; If there ſhould be many, there could be none moſt perfect; becauſe in every one, ſome perfection, or ſome degree of perfection would be wanting. Therfore theſe three perſons being in the higheſt degree perfect, can be but one Eſſence.

Reaſ. 3. Becauſe they are all eternall alike; that is manifeſt: for it is a maine Article of Religion to be believed, that the Father, Sonne, and holy Ghoſt are Coeternall: there can be but one eternall; and wheras the Father is before the Sonne, in regard of order, yet not in time; they are alike eternall, therfore there are not ſeverall Eſſences.

Vſe. 1. The firſt uſe ſerves to condem all thoſe hereticks that denied the diety of the Son, and holy Ghoſt, & yet denied not ſimply that they were God, but that they were Gods by nature: we ſay they are heere confuted: for if the God head be but one Eſſence, it muſt needs follow that theſe perſons are Gods by nature, or not at all.

In created things, they that have a like nature are ſayd to be the ſame Eſſence; as in birds, beaſts, and men; whatſoever hath the nature of a man, we ſay it is a man, though he have not the ſame ſingular nature that others have, yet we ſay he hath the nature of a man: there is difference, as the Learned obſerve, betweene the like Eſſence, and the ſame Eſſence; he that hath the like Eſſence of ſome one man, hath not the ſame Eſſence of that man; but the Father, Sonne, and holy Ghoſt, are one and the ſame Eſſence.

Vſe. 2. Here is direction for our faith, what we muſt believe of God, if we will be ſaved; we muſt believe aright in God: and we cannot believe aright, unles we underſtand him what he is; and here our knowledge, and faith muſt diſtinguiſh theſe three perſons one from another, Father, Sonne, and holy Ghoſt, but yet our faith may not divide the Eſſence; we muſt diſtinguiſh the Eſſence from the perſons that doe ſubſiſt in it; therfore if we believe aright, though there be three perſons; yet there is but one Eſſence; and we muſt hold this as a maine Article of Chriſtian faith; Salvian ſayth, ſpeaking of the Creed, he that denies the firſt Article, overthrowes all the reſt: ſo I ſay, he that holds not this, hath no faith at all.

Vſe. 3. The third uſe is this, here is matter of comfort to thoſe that are Gods; and that which is the eſpeciall meanes of comfort, is prayer: they may come boldly to the throne of grace, and go away aſſured that they are heard, becauſe there is but one Eſſence; you will aske me how it follows upon this, I explaine it thus; they that pray, and pray aright, cannot pray to God the Father, but in the name of the Sonne; neither can they pray of themſelves, but the ſpirit makes requeſt for them: Rom. 8. thoſe that the Father commands to pray, and the Son praies for, and the ſpirit helpes; ſhall they not have aſſurance, ſeeing that God entreates himſelfe for them: for prayers are made to the Father, through the Sonne, and by the holy Ghoſt. Saint Auguſtin ſpeaking of Chriſt, ſaith, Chriſt praies for us, and in us, and is praied to of us: Chriſt prayes for us as he is our Prieſt; he prayes in us, as he is our head: and he is prayed to of us, as he is our God; now no doubt but we ſhall prevaile, when we haue the Sonne a mediator, and the ſpirit of God our helper, therefore we may goe away with aſſurance: for if a great Prince would not only vouchſafe to let poore creatures put ut Petitions for them, and his Son to preſent them to him, but alſo appoint his ſecretary to drawe their petitions for them, and his Sonne to preſent them to him, undoubtedly they ſhould ſpeed; and therefore they ſhould goe with aſſurance: ſo God vouchſafes this mercy, that he will let us come to put up our petition to him: and he gives us his ſpirit to make them, his Sonne to preſent them, and theſe three are one; and therefore we may goe with boldneſſe, as Cyprian ſayth: if any man pray to God and uſe that prayer his Sonne made, he may have good hope to be heard: and we ſay he may be aſſured to be heard when he makes that prayer which the ſpirit of God made; and thus have we comfort in this, that the Father, Son, and holy Ghoſt, are but one Eſſence.

THE laſt day, you heard theſe things concerning God, that he is one ſpirituall Eſſence, diſtinguiſhed into three perſons. In which deſcription of God, I have ſhewed you that we are to ſpeake of theſe particulars. Firſt, that he is an Eſſence. Secondly, that he is one Eſſence. Thirdly, that his Eſſence is ſpiriuall. Fourthly, that it is perfect, of his Eſſence, and that he is but one, was ſpoken of the laſt day. Now to proceed to the third, viz. that it is a ſpirituall Eſſence according to our order, the queſtion and anſwer ſtand thus;

Queſt. What is meant, when it is ſaid, that God is a ſpirituall Eſſence?

An. That God is a ſpirit, & his nature, & ſubſtance is indiviſible, and corporeall; we may come to ſee what he is, by that which he is not; as it is not poſſible to tell what God is, ſo it is hard to deſcribe what a ſpirit is; but yet by that which he is not, we may ſee in part what he is, as Saint Auſtin ſaith, to know what God is, is the ſafeſt way to know what he is not. To prove this deſcription of God, that he is a Spirit, 2. Cor. 3.17. The Lord is a ſpirit inviſible, that a ſpirit is inviſible, Chriſt ſaith, Luke 24.34 ſee, feele me, for a ſpirit hath not fleſh and bones, as you ſee I have, 1. Tim. 1.17. To God only wiſe, inviſible: and he is deſcribed by negatives: Col 1.15. The Image of the inviſible God; where it appeares, that God is a Spirit, inviſible and incorporeall.

Queſt. How do you confirme this by reaſon?

Anſw. By three reaſons, Firſt; becauſe he is moſt ſimple without compoſition. Secondly, becauſe he cannot be contained in any ſpace, or place. Thirdly, becauſe he is inſenſible, he cannot be perceived by any ſenſe; therefore he muſt needs be inviſible, and incorporeall; to explane every one of theſe.

Reaſon 1. Firſt, that God is moſt ſimple, without compoſition, as you have heard out of Saint Bernard, he is ſo ſimple, that there are no parts in him: if he have no parts, then he muſt needs be ſimple, and without compoſition; and indeed of what ſhould he be compounded? He was before all things; therefore neceſſarily, he muſt be without all compoſition; all created ſpirits are without bodies, but all created ſpirits have a kinde of compoſition, but God hath none: all created ſpirits, both Angels, and ſoules of men, have a kinde of compoſition, they are compounded of act, and power; but God hath neither matter, nor forme, nor is compounded of act, and power, therefore he is without compoſition, and it may well be ſaid, that he is a ſpirit inviſible and incorporeall.

GOD hath revealed himſelfe in his word, wherein we are taught, as you have heard what he is; which we reduced to this ſhort ſumme, that he is a ſpirituall Eſſence moſt perfect, diſtinguiſhed into three perſons: in the which deſcription, are many things to be conſidered: as Firſt, that he is an Eſſence. Secondly, that he is but one Eſſence. Thirdly, that he is a ſpirituall Eſſence. Fourthly, that he is moſt perfect, all theſe belong to his Eſſence; and laſtly, that he is diſtinguiſhed into three perſons. Now the perfection of God, is in his Attributes, and is made manifeſt to us by them; and therefore in the next place, we are to ſpeake of them, and ſo I propound this queſtion for orders ſake;

Queſt. Wherein conſiſteth the perfection of the Divine Eſſence?

Anſw. In Attributes which God hath given unto it, to make it better knowne to us: which are either incommunicable, or proper, or elſe communicable: theſe things are commonly ſpoken of Gods Attributes, and properties, and ſaving other mens judgements I like of them, that doe diſtinguiſh between Attributes and Properties. Attributes are thoſe that belong to the Eſſence, and Properties to the perſons themſelves: ſo that the Attributes are to be ſpoken of, when we ſpeake of the Eſſence and Properties, when we ſpeake of the perſons: Attributes are nothing elſe, but the divine Eſſence of God, yet they are called Attributes, becauſe God hath taken them to himſelfe, to make himſelfe better knowne to us, ſo farre as we are able to conceive of his divine Eſſence: now theſe Attributes are of two ſorts: either incommunicable and proper to God, and not communicated to any other: and of this ſort are his ſimpleneſſe, eternity, immutability, and his immenſity: others there are communicable, they are not indeed in the ſame meaſure in us, as they are in God; for that they cannot be, but they are the like: therefore we ſay, that they are communicable, of which we will ſpeake when we come unto them: and ſo much ſhall ſerve for the firſt queſtion. Now the next queſtion which is the point to be ſtood upon, is, concerning the Simpleneſſe of God.

Queſt. What is the Simpleneſſe of this Divine Eſſence?

Anſw. It is an incommunicable Attribute, whereby God is conceived to be without all compoſition: this muſt be confirmed, and this place which I have read, will prove it; the Lord, the Lord, &c. wherein it is manifeſt that he is Jehovah of himſelfe, and by himſelfe; and though there be many things that we take to be in him, yet there is nothing in him, but himſelfe: in him there is no compoſition, therefore theſe Attributes that are given to God in the Scripture, are given in the abſtract, to ſhew the ſimpleneſſe of his nature: as Iohn 8.12. I am the light of the world. 1 Iohn 1.5. God is light: not a thing enlightened: God is love, 1 Iohn 4.16. What doth this intimate? but that all theſe are his Eſſence, without compoſition: every thing that is loving is compounded, but that which is love it ſelfe, is ſimple; he is ſo ſimple that he hath no compoſition; no not ſo much as of accidents: and this is grounded upon the place we have ſet downe: the Lord, the Lord, &c. then he addes his Attributes, ſtrong, mercifull, and gratious, and thathe is ſuch, it is cleare, Iſa. 43.22. I, even I, forgive thy ſinnes for my ſelfe: the Lord when he forgives ſinnes, he forgives not ſinne for the merit of man, but for his mercies ſake, and to ſhew that mercy and goodneſſe, is not in him as it is in man, therefore he ſaith, for my ſelfe.

Queſt. What grounds eſtabliſh this truth?

Anſw. The anſwer is, Firſt, he is moſt perfect. Secondly, he is truely eternall. Thirdly, he is not ſubject to any accident or quality. To explane theſe, I ſay he is moſt perfect, then moſt ſimple.

Reaſon 1. Becauſe every thing, the more perfect it is, the more ſimple; for compoſition detracts from perfection; we manifeſt it thus: In mettalls, the more ſimple, the more perfect; therefore Founders doe uſe their art, to ſeparate the droſſe, to make the mettall purer; the purer it is from other mettalls, the more perfect: ſo all liquid matters, as in wine, the more perfect, the more free from lees: ſo for the Elements, the pureſt water is in the bottom of the ſea; becauſe we have not perfect things to reſemble God by, we uſe imperfect; this ſhewes us, that God is of a ſimple nature.

Reaſon 2. The ſecond reaſon is, becauſe he is truly eternall, and therefore free from any compoſition: we ſay, truly eternall, for God is without beginning, without ending, therefore he muſt needs be without compoſition; for if there be compoſition in God, two things are required; a compound, and ſimples, whereof he may be compounded, but neither of theſe two can be in reference to God, for God is eternall: if another ſhould make the compoſition, God ſhould not be before all things. If he ſhould compound himſelfe, he ſhould be before himſelfe: and as there was no compounder, ſo for the ſame reaſon, there was no ſimple to be compounded; becauſe that God gives being to every ſimple: Iſa. 43.10. I was before there was any God: therefore it muſt needs follow, that the Eſſence is without compoſition.

Reaſon 3. Becauſe there are no accidents fall into God, God is ſubject to no accidents, or qualities: from which if he be free, it muſt needs follow, that he is moſt ſimple: for when we affirme that God is gracious, and good, &c. when we ſpeake of theſe things in God, we ſpeake of them, not as they are vertues in men, but as they are meerly his Eſſence. In man they are qualities, but in God they are his Eſſence: thoſe in man may be changed, but in God they cannot: S. Bernard ſpeaking of the love of God, breakes forth of a ſuddaine, and ſaith; Let no man think when I ſpeak of Gods love, that I mean qualities in God; for when I ſay God is love, I mean no new thing, but that ſame which the Apoſtle ſaith, 1. Ioh. 4.16. God is love: now then there is a double love; there is love giving love, there is love the ſubſtance, & love the quality: If it be the name of the ſubſtance, it is given to God; if the name of the quality, it is given to man: and whatſoever is ſaid of love, may be ſaid of any other Attribute, as mercy, juſtice, &c.

This teacheth us, that there is but one Eſſence; though there be three perſons: if thou aske the reaſon, why? It is becauſe the Eſſence is moſt ſimple, and without compoſition; where there is no compoſition, there is no number; therefore there cannot be many Eſſences: and again from hence it appeares, that howſoever theſe things are attributed to God, that he is love, mercy, favour, and anger, howſoever they are ſpoken, as though they were many and different, yet in God they are but one, and the ſame. True it is, that we are of a compounded underſtanding, they are as ſeverall things to us; becauſe we cannot conceive God as he is, yet by faith, we are brought to beleeve that there is no ſuch difference between them in God: that which is the love of God, is the hatred of God; and that which is his wiſdome, is his power alſo; becauſe there is but one and the ſame Eſſence; Saint Auſtin ſpeakes to this purpoſe; God is ſimple, he is great, and without weight or bulke: and he is wiſe, without any wiſdome: we cannot ſay that his juſtice is one thing, and his mercy another; both theſe are his Eſſence, but we are of a compounded underſtanding, and cannot but diſtinguiſh them.

Vſe 2. Is God thus ſimple, that his love, his mercy, and his juſtice are his very Eſſence; we then will joine theſe two together; here then, is matter of joy, and comfort, and matter of terror and feare: firſt, matter of joy, and comfort, mercy and love, are Gods Eſſence. What is the comfort of a male factor? that he hath a mercifull Judge, 1. King. 20.31. The ſervants of Benadad ſay, we have heard that the Kings of Iſrael are mercifull Kings. So is a man in miſery; what is his comfort? he hath a compaſſionate friend, full of compaſſion, and yet theſe are but accidents in man, and may deceive: how much greater comfort then is this, that God is love it ſelfe, mercy it ſelfe, juſtice it lelfe, (with reverence may I ſpeake it;) he may ceaſe to be, before he can ceaſe to be mercifull, and good? &c. This is that the Prophet uſeth to comfort the children of God with, Iſai. 54.8. For a moment have I hid my face from thee, but with everlaſting compaſsions will I imbrace thee: So Ie • . 31.3. I have loved you with an everlaſting love. Man loves, and he loves but for a time; the ſame man that loved upon a ſmall occaſion, comes to hate as extreamly, as he loved tenderly: the reaſon is, becauſe man is mutable; but God loves more earneſtly then man can do; for it is his Eſſence, and he never changes: heer is the comfort, Iſa. 49.15. Can a mother forget her ſon? her ſon new born, though ſome mother can be ſo unnaturall (ſaith God) yet I will not forget you: yea Chriſt himſelfe ſaith, if you being evill can give good things, how much more ſhall your heavenly father give his holy ſpirit to thoſe that aske him?

Secondly, this ſerves alſo for feare, and terror: why? becauſe Gods anger, his mercy, his juſtice, are his Eſſence, and he is unchangeable: The anger of a King is much to be feared, it is like the meſſenger of death: Prov. 14 7. yet the anger of a King is mutable, for a man of wiſedome will appeaſe it; but Gods anger when he ſets it upon any, it ſhould make him tremble; it is his Eſſence, God himſelfe is againſt that man; theſe Attributes are his Eſſence: therefore theres no reaſon why any man ſhould preſume upon the mercy of God, for God is juſtice; nor deſpaire, for God is mercy: thus we have ground of comfort, and fear: there is no ſound comfort, where there is no true feare, theſe two ever goe together; true feare of his juſtice, and comfort of his mercy. Saint Bernard ſpeakes to this purpoſe,Bernard. ſex. bre. 25. Duo ſunt pedes &c. God hath two feete, and one of theſe two feete is feare, the other love; and with theſe two God walkes in the hearts of men; when he comes to the crevice of the heart of man, he puts in the foot of feare, and looke how much feare, ſo much comfort. If thou wilt know that God walks in thy heart in love, he firſt ſets in his left foot of feare; and therefore know thus much, thou muſt have part in theſe two: firſt, in the feare of God, and ſo in the love, and comforts of God: theſe muſt both goe together, and therefore get thy heart ſmitten with the feare of God, or elſe thou art but a vaine man, to preſume of comfort: and thus much forthe ſimpleneſſe of Gods divine Eſſence.

The next thing is, the Eternity of God: and the queſtion is:

Queſt. What is the eternity of the divine Eſſence?

Anſw. The anſwer is, it is an incommunicable attribute, whereby the divine Eſſence is without beginning or ending, and without ſucceſſion: the parts of this we will explane: firſt, it is ſaid to be an incommunicable Attribute, becauſe it is communicated to none, but proper to God. Secondly, that it is without beginning, or ending; all this appeares, becauſe God hath this name of eternity given to him, Gen. 31.33. Abraham made an Altar, and offered to the God of eternity. Pſal. 90.2. From everlasting to everlaſting, thou art God. Iſai 44.6. I am the Lord, and before me there was no God, neither ſhall there be after me. Rom. 1.20. The inviſible things of God, as his eternall power, and god-head, are ſeene. To what tends all this? but to tell us, that he had no beginning, neither any ending. Thirdly, the third thing is, that he is without ſucceſſion; that is, hath neither firſt, nor latter; neither preſent, nor to come. There can be no ſucceſſion without time, there is no ſucceſſion with God; for, a thouſand yeeres with God, are but as one day, 2 Pet. 3.8. ſo that with man there are ſucceſſions, but with God there are no ſucceſſions; for all things are naked, and bare before him: ſo the holy Ghoſt, Pſal 2. ſpeaking of the eternall begetting of the ſame (ſaith,) Thou art my Son, this day have I begotten thee.

Queſt. What is the wiſdome of the divine Eſſence?

Anſw. The anſwer is, that it is that, by which God knowes, and underſtands himſelfe, and all things elſe; not ſucceſſively, nor by diſcourſe, or reaſoning, but in a moment, by one eternall act of underſtanding: this needs a little explaning; and Firſt, that it is a communicable Attribute, becauſe there is the like in man, though not the ſame. 2. By which he underſtands and knowes himſelfe; and not himſelfe only, but all things elſe, with the cauſes, circumſtances, and whatſoever elſe thereto belongeth: how? Not ſucceſſively, and by diſcourſe and reaſoning; for though they be diſtinct one from another, and come one after another, yet he in a moment underſtands them all by one act of underſtanding. Therefore howſoever the Scripture tells us of three things in God, that there is preſence, ſcience, and remembrance, yet they are all one in God: for God, to ſpeake properly, hath neither preſence, nor remembrance, for he knowes all things by one eternall act of underſtanding; he admits no ſucceſſion, howſoever in reſpect of us, God doth foreknow, yet in God there is nothing but ſcience, for by one act of underſtanding, he knowes all things: and that it is ſo, that he underſtands himſelfe, is manifeſt, Matth. 11. No man knoweth the Father but the ſon; no man hath ſeen the Father: Iohn 1.18. No man knowes the things of God, but the ſpirit of God. 1 Cor. 2.11. In which places, though Chriſt and the Apoſtle expreſſe the Sonne, or holy Ghoſt, yet they exclude not the Father, but intimate him, teaching Pſal. 147.5. that this knowledge is in them all, as he knowes himſelfe, ſo alſo all things elſe: The wiſedome of God is infinite; if it be infinite, then is nothing to be excluded from it, Heb. 4.15. Every thing is manifeſt before him, with whom we have to doe: He knowes things paſt, preſent, and to come, Prov. 15.3. The eyes of the Lord are in every place, beholding the evill and the good; he knowes all, Gen. 6.5. He knew the wickedneſſe of mans heart was great: So Pſal. 139.4. Thou ſeeſt my thoughts a farre off; there is not a word in my mouth but thou knoweſt it. Whither ſhall I goe from thy preſence, the night and the day are all one? Againe, he knowes all things without ſucceſſion of time; as well that which is preſent, as that which is to come: Therefore ſaith David, Pſal. 90.4. a thouſand yeares are with the Lord, but as yeſterday, when it is paſt. Whatſoever is to be done with the Lord a thouſand yeares after, is as preſent with him, or as a thing already paſt. The Apoſtle Saint Peter ſpeaketh, A thouſand yeares is but as one day: So that we ſee, God underſtands all things paſt, preſent, and to come.

Queſt. Why is this wiſedome Attributed to the Divine Eſſence?

Anſw. The anſwer is, becauſe this wiſedome is this Eſſence it ſelfe. Secondly, becauſe he is the Creator, and governor of all things. Thirdly, becauſe he is infinite both in time and place; theſe things opened will manifeſt that he hath this infinite wiſedome.

For the firſt, this wiſedome of God is his Eſſence it ſelfe; as his will, his holineſſe, his juſtice, his mercy are himſelfe; ſo alſo the wiſedome of God is himſelfe. You heard the rule, becauſe he is moſt ſimple, and therefore of no compoſition, nothing but himſelfe; therefore in this caſe, ſeeing all is himſelfe, it will follow that his wiſedome is himſelfe.

Secondly, becauſe he is the Creator, and governor of all things, therefore he muſt needs know all things; elſe the holy Ghoſt reaſons not ſubſtantially, Pſalm. 94. He that planteth the eare, ſhall he not heare? He intimates thus much, that God knowes all things, becauſe he made all things: And in the 11. verſe, he ſaith, he knowes the thoughts of men that they are but vaine; therefore he muſt needs know all ſecret things; as it is with an Artiſt that hath made a Clock or ſome other inſtrument, that hath motions in it, both ſecret, and open; thoſe that are open he ſeeth, and all others may ſee them, but thoſe that are ſecret none knowes but he that made them; ſo is it with God: Thoſe things which are in man no man knowes, yet the Lord knowes them, becauſe he is the maker of them. Secondly, God governes and guides all things to their proper ends, ſo that he muſt both know the things, and the ends they are made for; he made all things for his owne glory. Thirdly, he ſuſtaines and bears up althings by his power; then he muſt needs know every thing that he hath in his hand. Againe, he is the Judge of all men, then he muſt needs know all, that he may rightly judge; for it is unrighteous judgement, if it be not according to knowledge, but God judgeth righteouſly; I, the Lord, ſearch the heart to give to every one according to his works; to add to this, that he is not only a Judge, but a moſt wiſe Judge; that will aſſure any thing upon his own knowledge: Mal. 3.5. I will be a ſwift witnes againſt you, ſaith God; he will be both the Judge, and witnes; therefore he muſt needs know all things.

Finally, he knowes all things, not ſucceſſively, and by diſcourſe of reaſon, but by one act of underſtanding, becauſe he is infinite in place, and in time, without beginning, and without ending: this is the ſame which Saint Auguſtine ſpeakes of, that he is not prevented by any time, or place, but by one act of knowledge, knowes all things: and thus much for this.

Vſe. 1. The firſt uſe then teacheth us that we ſerve the true, and living God, becauſe we ſerve the alknowing God; we may heere diſcerne the true God from falſe gods: Thus the Lord himſelfe in the Prophet, reaſons; Let them bring forth, and ſhew us what ſhall happen; let them ſhew the former things what they be, or declare us things to come; ſhew the things that are to come hereafter, that we may know that yee are gods, &c. Iſaiah. 40.21.22.23.26.

Vſe. 2. The ſecond uſe doth admoniſh men, that they ſhould not conceive too highly of themſelves, for any good that they finde in themſelves, nor yet to pleaſe themſelves with this conceite, that other men doe thinke well of them, becauſe the Lord is infinite in wiſdome; he knowes that by men, that they know not by themſelves, nor doth any other know. This is the eye of the world, that every thing is manifeſt unto: he knowes that by us, that we know not by our ſelves, therefore no man ought to pleaſe himſelfe in his owne goodneſſe; God knowes all his thoughts, though never ſo ſecret; both paſt, preſent, and to come: then no reaſon, any ſhould preſume upon any grace; The Prophet ſaith, Pſal. 19. Who can underſtand his owne faults? no man can but God can: therefore reaſon after this manner, as Saint Bernard ſaith: I know and am knowne, I know but in part, but God knowes me and knowes me wholy, but what I know, I know but in part: So the Apoſtle reaſons, I know, nothing of my ſelfe, yet am I not hereby Juſtified; admit, that thou keepeſt thy ſelfe ſo free, and reneweſt thy repentance ſo daily, that thou knoweſt nothing by thy ſelfe, yet marke what the Apoſtle adds farther; notwithſtanding, I doe not judge my ſelfe. I am not hereby juſtified, but he that judgeth me, is the Lord: This is the condition of all men, he that is infinite knowes them; therefore they ſhould not dare to judge themſelves, but (with the Prophet David in 19. Pſal.) intreate the Lord that he would cleanſe them from their ſecret ſinnes.

Vſe. 3. The third uſe teacheth us, that men ought to feare God, becauſe he is preſent in all places, and infinite in knowledge: Men may have things done behind their backs, which they know not of, but it is not ſo with God; therefore, every man ſhould be wary of himſelfe; even in the ſecret thoughts of his heart, for there is a God that knowes all things: every man muſt beware of ſinne in all places, even in the ſecret places of their owne hearts, for God knowes them: we have a fooliſh proverbe, that thoughts are free; free indeed from the law of men, becauſe men know them not, but if men did know them, they were in danger of the law, but they are free by reaſon of mans ignorance, but to God all things are knowne; There are many men that ſeeme to make conſcience of many things, becauſe that God ſees, yet they take liberty to them ſelves in ſecret thoughts, and they thinke God knowes not them; yes, God knowes thy heart better then thy ſelfe: that which thou knoweſt not to be ſinne, he knowes to be ſinne; they that take away ſeeing from God, ſaith Salvian, they overthowe the Eſſence of God; they are Atheiſts: he ſees all things, and he knowes all things; therefore take heed of ſecret ſinfull thoughts that men ſee not: Though thou carrie, or colour things, ſo that neither Maſter, nor Servant, nor Wife, nor Husband ſee them, thou haſt a God that ſeeth, and knowes all things, and will bring every thing to judgment; no thing ſo ſecret but he will make knowne: therefore labour (in the feare of God) that thou walk ſecretly, and openly, doeing nothing that is diſpleaſing to God, becauſe thou canſt doe nothing but in the preſence, and privity of God.

IN order, knowledge is before will; for that we will, we know, and what we know, that we may will; therefore we have firſt handled the wiſedome, and the knowledge of God: and now we are to ſpeake, of the will of God, whereby he willeth thoſe things, that he knowes; for which I have made choice of this text, my will, or counſell ſhall ſtand, and I will doe all my pleaſure: In ſpeaking of which, we will keepe our order, and firſt ſhew what his will is; the queſtion is:

Queſt. What is the will of the divine Eſſence?

Anſw. The anſwer is, it is a communicable Attribute, whereby it doth freely, and immutably will it ſelfe, and all other things, whatſoever it doth will: the opening of which in the ſeverall parts, will manifeſt this plainly unto us. Firſt, we ſay the will of God, and not the wills of God, becauſe there is but one will of God: and this appeares in as much, as uſually the Scripture ſpeakes of it in the number of one, as in this place, My counſell ſhall ſtand: there is but one will; the like we finde, Prov. 19.21. My counſell ſhall ſtand: Matth. 6.10. our Savi • ur hath taught us to pray, Thy will be done: Ephe. 1.5. According to the good pleaſure of his will: ſo then there is but one will: Againe I ſay, it is a communicable Attribute, given to this divine Eſſence; I call it communicable (as I ſaid before) not becauſe it is in any creature as it is in God; but becauſe there is the ſame in proportion in man, there is ſome thing like it; whereby it freely, and immutably wills it ſelfe, and all other things: Firſt, the divine Eſſence moſt freely willeth it ſelfe: for howſoever it willeth it ſelfe by neceſſity of nature, yet it willeth freely without any compulſion: ſo as the Apoſtle ſpeakes, in other things, the Lord cannot deny himſelfe; ſo we ſay, the Lord out of the neceſſity of his nature, wills himſelfe: but yet voluntarily, out of the goodneſſe of his nature: but when he wills other things, there is no ſuch neceſſity of nature, but he wills them moſt freely: but whatſoever he wills, he wills freely, out of his owne will, there being no cauſe of Gods will, but the will it ſelfe, which is the cauſe of all cauſes: as appeares, Matth. 11.25.26. I thanke thee oh heavenly father, that thou haſt hid theſe things from the wiſe, &c. even ſo, for it is thy good pleaſure. It is not lawfull for me, to doe what I will with my owne, ſaith Chriſt: Rom. 9.18. It is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy: he hath mercy on whom he will have mercy: there is nothing in man that moves him, it is ſtill his will, he wills freely.

Then to ſhut up this, Saint Auguſtine in a caſe of Infants, the one is baptized, the other not; the one is ſaved, the other not: I demand ſaith he, why God did ſave the one and deſtroy the other? will you ſay it was becauſe he did foreſee the one would be good, and the other evill? this would be injuſtice in God, to damne him for that he never did; ſeeing he takes them away, before they knew good, or evill.

Vſe 2. This teaches men, that if they have any ſenſe of Gods calling, and that they are elected of God, and made partakers of the grace, and mercy of God, not to be puffed up; becauſe it is the free will of God, that hath choſen them: the more any man hath received of God, the more indebted he is, and ſhould learn to be the more humble: let no man advance himſelfe againſt another; what haſt thou that thou haſt not received? and who hath cauſed thee to differ from another? thou art moſt proud, and boaſteſt moſt of thy ſelfe; boaſt onely of that which is thy owne; it is vanity, to boaſt of that which is not thine, thou haſt nothing thy owne but ſinne; nothing is due to ſinne, but ſhame, and death; thou couldeſt doe nothing to helpe thy ſelfe out of this condition; if thou art delivered out of it, be not high minded, it is God that delivered thee, and not thy ſelfe, of his free grace, not according to thy merits.

Vſe 3. This teacheth us, that if a man have once aſſurance of election, and ſalvation, he may have it for ever; as he was choſe freely, ſo alſo immutably; God cannot change his will; ſo that here is the comfort of a man that hath any aſſurance; God is immutable, therefore I cannot periſh: So then, is any tempted from Sathan or from his owne weakneſſe, when he ſeeth ſo much rebellion in himſelfe, and when he heares great Doctors teach that a man may be good to day and nought to morrow? this may comfort him, God is immutable; this is that I ſtand upon, God is immutable, therefore none can reſiſt him; there is corruption enough in man, but God is not overcome by the wickedneſſe of man, but as he will puniſh thoſe that ſtand unreformed, ſo hee will bee good to thoſe that walke before him humbly.

Object. I, but ſay they, Gods ſalvation ſtands upon condition; and being upon condition, therfore is changeable.

Anſ. To this I anſwer; that the faith and repentance of them which have it, is mutable in them, and may in it ſelfe be loſt; but it is God that wrought it, it is God that will not forſake his owne worke; it is God by whoſe power we are kept to ſalvation, and have not our faith, repentance, life, ſalvation in our owne keeping: A man of himſelfe may fall away, but God gives him perſeverance: Auſtin ſaith, This guift of perſeverance may be humbly ſought of God, and when a man hath it, he ſhall not with Caine be caſt out; for God is ſo good, that he will never ſuffer a man to goe ſo farre as that he ſhould cut himſelfe from him: and what is the reaſon? for the ſeed of God abideth in him.

In the firſt converſion, a man is unwilling and retains grace unwillingly, but God gives him grace to make him willing; ſo that the grace he hath, and the eſtate he hath, he holds it not by his owne will, but ſo that God keepes it; for otherwaies the heart of man, would ſoone goe from God; whereupon it followes, that God and his will are immutable.

The next queſtion is:

Queſt. What is the truth of the Divine Eſſence?

Anſw. It is a communicable Attribute, whereby he knowes all things certainely without any ignorance, or error, ſpeaking and working, indeed, and in truth, without fraud and diſſimulation, and performing conſtantly, whatſoever he hath ſaid. To explane theſe: Firſt, I ſay, it is the truth of God, (not truths, though there be many) yet the Scripture ſpeakes, but of one, Iohn 14.6. I am the truth.

Secondly, I ſay, it is a communicable Attribute, becauſe that howſoever truth is in a ſpeciall manner Attributed to God; yet it is by proportion in man, whereby he knowes all things without error; for it is a generall ſpeech, he is a true man that knowes all things without any ignorance, or error; ſuch is the truth of God, without any ignorance, and error, he cannot deceive, nor be deceived, he knowes all things whatſoever; he cannot deceive, Iohn 16.7.13. He tells the truth, the ſpirit leads into truth, he cannot be deceived. All things are naked, and bare before him, with whom we have to doe.

Againe whatſoever he hath ſpoken, and wrought is in truth, and indeed without faining, and diſſimulation; ſo that there is no active falſitie in his waies, he deceives none in any of his words, or in any of his deeds.

The truth of the word is, when the words are anſwerable, and agreeable to the truth of the minde: for when a man ſpeakes otherwaies then he knowes, is to lye; the old deſcription of a lye is, for a man to tell a thing contrary to his owne minde: Now then whatſoever is in God is true, and ſo the Apoſtle ſpeakes; let God be true, and every man a lyer; and againe, when we came to you, our words were not, yea, and nay, but yea; that is, a certaine truth: Pſal. 111.7. The works of God are true: Pſal. 119.51. The lawe of the Lord is true, and this might be ſhewed in all the works of creation, regeneration, and ſanctification: they are all true works.

Againe, conſtantly performing whatſoever he ſpeakes, this is made manifeſt in his promiſes, and threatnings; whatſoever he hath promiſed or threattened, ſhall come to paſſe. A man is a true man when he hath done that he ſaid he would doe: Pſal. 89 33.34.35. I never falſifie my truth, I have ſworne, and looke what I have ſayd I will performe; heaven and earth ſhall paſſe, but not one jot, or tittle, of my word ſhall paſſe: Pſal. 119.19. Thy word endures for ever: Iſai. 40.6. All fleſh is graſſe, but the word of the Lord endures for ever: God will accompliſh, and doe all thoſe things that he hath promiſed, 2 Cor. 1.20. All the premiſes are, yea, and amen, in Chriſt.

Queſt. Why is it ſaid truth, as ſpeaking of one?

Anſ. Becauſe though there be many truths in words, and works of men, yet all flow from one truth: as all light comes from one ſunne, ſo all truth comes from one God, he is the truth: as his goodneſſe is the cauſe of all good, ſo his truth is the cauſe of all truth.

Truth, is either morall, or metaphyſicall; and this either in the minde of God, or in the minde of the creature, or in the things that exiſt: Truth in the mind of God, is that certaine and diſtinct knowledge, and Idea of the nature of things, according to which they are created in time: Truth in the minde of the creatures, Angells, or men, conſiſts in the apprehenſion, and knowledge of things, as they are in themſelves: Truth in the things that exiſt, is their exiſtens it ſelfe, ſutable to their Idea in the minde of God: The truth in the minde of God, is that which the Schooles call exemplar is, or the patterne truth, and is but one, and firſt is in God, and from thence conveighed to the things, and mindes in which it is. Truth is in things, and the mindes of men formally, as the Schooles ſpeake; and ſo there are many truths, but all derived from the firſt truth, in the minde of God; and they are firſt in the things knowne, and then in the underſtanding, that knoweth: Truth in the mind of God, meaſures the truth in things, and minds of men, but is not meaſured by them: Truth in things, meaſures the truth in the mindes of men, and is meaſured by the truth in the mind of God: Truth in the minde of man is meaſured by both thoſe truths; and is not the meaſure of them. And thus we ſee truth is but one, becauſe all flowes from one; there is no truth in things, which God implants not in them, nor in the minds of men, which the ſpirit of truth doth not lead into: No man can ſay, that Jeſus is the Lord, but by the holy Ghoſt: Saint Ambroſe ſaith, whatſoever truth is in any man, is from God; and all lies are from the divell, he is the father of them: when the Saints and holy men have lied, it came from the Divell: when wicked men ſpeake truth (as Cayphas ſpeaking of the death of Chriſt) it came from God.

Queſt. Why ſay you, he knowes all things certainly without error?

Anſw. Becauſe he is of infinite wiſdome: his wiſdome is infinite as himſelfe: Pſal. 147.5. A finite wiſdome may erre, becauſe it doth not know all things perfectly: but infinite wiſdome apprehends all things perfectly: therefore it cannot erre.

Queſt. Why ſay you he ſpeakes and workes truth without faining and diſsimulation?

Anſw. Becauſe he is the chiefeſt good, into which no evill can fall: God is the chiefeſt good; then diſſembling cannot befall God: there can be no darkneſſe in him, becauſe he is light it ſelfe: then no falſhood fals into God, becauſe he is truth it ſelfe. Moreover, faining and diſſembling is the corruption of the underſtanding, this cannot fall into God.

The workes of Sathan, when they are good works, are diſſembling: as when he teſtifieth of Chriſt, that he was the Sonne of God, it was a lying ſpeech; becauſe whatſoever he doeth, he doeth it to deceive: for if men will beleeve him in one thing, he hopes they will in another: and ſo all the works of Sathan are lying works: but on the other ſide, all the works of God are good, and ſo certain and true without faining, or diſſimulation.

Queſt. Why doth he conſtantly performe whatſoever he hath ſpoken?

Anſw. Becauſe he is faithfull, and juſt to performe whatſoever he hath promiſed or threatned. Promiſes he any thing? he will performe it, becauſe he is true: and this is verifyed by the holy Ghoſt, Pſal. 90.12. Deut. 7.8. That thou mighteſt know that the Lord thy God is a faithfull God, that will keepe covenant and mercy. Mercy makes him promiſe, but truth makes him performe Promiſes. Juſtice makes him threaten, and truth makes him recompence, his enemies to their face. Thus Saint Auguſtin ſaith, God hath made himſelfe our Debter by promiſes: and Bernard, that man ſhould pay that he promiſeth, becauſe he makes himſelfe a debter: and if the Lord keepes his promiſes with thoſe that are unworthy, will he not much more keepe them with thoſe he hath made worthy in his Sonne?

YOU have heard the laſt day, the deſcription of the trueth of God: both what it was, and the confirmation of the ſeverall parts of it: and now we will lay downe ſome Uſes.

Vſe 1. The firſt: If God be true in word and work, this ſerves to awaken up ſecure men, and to rouſe them out of their naturall ſecurity. Theſe uſually bleſſe themſelves when they heare the judgements of God threatned againſt them, and ſee them not preſently executed: I ſay, they bleſſe themſelves, becauſe God doth forbeare, and is not a word and a blow; therefore, ſay they, the Lord will neither doe good nor evill, howſoever his Prophets, the Miniſters ſpeake thus. But let them know, the Lord is true, and while they thus ſpeake, or thinke of him, they make him a lyer: they beleeve not the truth, and hereupon it is, that they ſit in the ſeat of the ſcornfull, Pſal. 1.1. ſcorne and ſcoffe at thoſe meanes which holy men uſe, to eſcape judgement; I meane, prayer, and faſting, becauſe they make God a lyer. But theſe men ſhall know, that the patience of God ſhould lead them to repentance; and therefore the Lord ſpeakes, becauſe he would ſhew mercy; he could execute as well as ſpeak; but they do abuſe the patience of God, to bring upon themſelves greater damnation. God is true, and every man a lyer, and their deceitfull hearts that have deceived them, God ſhall awaken: For moſt certainly, true it is, that God will make good his threatnings, he will ſhew himſelfe true in executing his judgements, in his due time. He hath his owne time for mercy, and for judgement, and he will puniſh them who carry it out the moſt ſtoutly: for the Lord hath ſpoken againſt them, and they ſhall feele it with a heavie hand. And therefore though he doe delay, let them not be ſecure, judgement will be the more heavy when it comes.

The wiſe man in Eccleſ. 11.9. ſpeaking to the yong man, ſaith, Goe toyong man, take thy pleaſure; goe on you young men, and alſo ancient men; but know, for all this, God ſhall bring you to judgement. God is true, he hath ſaid it, and ſhall he not doe it? Pſal. 1.4, 5. they then ſhall be as ſtubble before the winde: therefore be awakened out of that blindeneſſe and ſecurity, or elſe you ſhall know it to your coſt.

Vſe 2. Here is matter of comfort to every one that reſts upon God by faith, and conſtant obedience: for that which he hath promiſed, their faith ſhall never faile; God is true, it is builded upon God, and his word and trueth; that is the comfort of every one that beleeveth, that he ſhall obtaine that which he hopes for. Certainly, God ſhall make it good, according to his trueth: therefore, if any man finde weakeneſſe of faith; if any man be troubled with doubting, What is the comfort? It is not our faith that makes the promiſe here, but the promiſe makes our faith ſure: if God be true, and perpetually true, certainly God ſhall make it good; and whoſoever thou be that buildeſt upon God in that caſe, he will performe it, 1 Tim. 2.12. I know whom I have beleeved, ſaith Saint Paul: ſome expound this place thus; As a man that hath a great debt to pay, and relyes upon other men for the money, and ſome caſt doubts in his minde, what if they ſhould faile you? the Apoſtle anſwers, I know whom I have beleeved: ſo that having taſted of the ſweetneſſe of God in his ſoule, ſaith, I know whom I have beleeved: ſo ought every man to comfort himſelfe upon God, Rom. 4.13. that howſoever there be doubtings, he may have joy: the holy man Abraham was ſtedfaſt in beleeving, becauſe he knew he was able to performe what he had promiſed: we neede not be weake in faith, becauſe he is true: as Saint Auſtin ſpeaking of the Promiſes, ſaith, they are thy Promiſes, whom ſhould we feare? It is trueth that hath promiſed, that cannot deceive, neither can be deceived. So that if a man beleeves, here will be comfort, Ier. 29.11. I know the thought I have toward thee; of peace, and not of evill: but how will he doe it? and when will he doe it? God knowes how to doe it, though we ſee no means how it ſhould come to paſſe; let us leave to God his owne worke, the effecting his gracious promiſes, and be imployed in the worke that concernes our ſelves (as Chryſoſtome ſaith;) when God promiſes feare not, only doe that we ought to doe, to draw ſuch promiſes upon our ſelves, for God never failes his.

Vſe. 3. The third uſe is to exhort to imitation: every one that thinks himſelfe Gods, muſt be like God, though he cannot bee perfectly like him, yet he muſt have truth in every thing; trueth in ſpeech, trueth in performance, &c. Pythagoras being asked what that was that makes a man moſt like the Gods: when they ſpeake truly ſaith he; but Pythagoras was a lyer, and all the gods of the nations were lyars; yet they ſaw this trueth, that, that which made a man ſpecially like to God, was to ſpeake truth; every man ought to labour to ſpeake truth: All lies muſt be laid a ſide, for he is the child of the divel that makes ſporte of a lye: There be officious lyes, as to lye for a mans benefit; yet as Saint Auguſtine anſwers Saint Hierome, this makes a man, that when he tells the trueth hee ſhould not bee believed; and this alſo makes them unlike to God: So alſo there bee pernitious lyes which are worſt of all, as when men lye for the hurt of others; this makes men moſt unlike God: put away lying ſaith the Apoſtle, and every man ſpeake the trueth to his neighbour: So every man ought to be conſtant, and faithfull to performe whatſoever he promiſes, Iam. 5.12. Let your yea be yea, and looke that what you ſay that you performe; Gods promiſes are yea and amen, ſo every mans word muſt be certainely kept in things lawfull, and holy: Gods promiſes are all made in wiſdome, mans in infirmity: this is that for which every man ought to labour, even to performe, what he promiſes. We muſt be wary what we promiſe, and carefull that we performe; for it is lying to promiſe a thing, and never meane to performe it: yea it is an impious thing, for he that is unfaithfull in the leſſe, is unfaithfull in the greater; if not, yet his faithfulneſſe is not for love of the truth: the refore men muſt conſider what they promiſe, as Act. 5.4. Saint Peter ſaith to Ananias, Was it not thine owne? but when hee promiſed it, he put himſelfe out of his owne power.

Queſt. But is a man alwaies bound to performe whatſoever he promiſes?

Anſ. The anſwer is, yes, except in theſe and the like caſes. Firſt, if a man can get him ſelfe free by him to whom he hath promiſed: becauſe he that bound him may free him; and if he ſhall free him, a man needs not performe his promiſe, and yet ſtand free ſtill. Secondly, a man may promiſe a thing he underſtands not to be unlawful, yet afterwards comes to ſee that it was unlawfull, then he is free, not to keep it, and yet remaines true. As if a man ſhould promiſe to conceale a ſecret prejudicall to the ſtate and common wealth; or an apprentice ſhould promiſe to waſt, or give away his maſters goods: In theſe, and ſuch caſes they were bound to be humble for, and repent of the raſhneſſe of their promiſes, and are not tied to the performance of them. Theſe and ſuch like caſes excepted, promiſes are alwaies to be kept.

The concluſion is, plaine dealing is a jewell, for it will alwaies more honor a man, and comfort him both living, and dying, then all that is got by deceiving, by lying, and diſſembling; by officious lyes, or pernitious lyes: But this is prophanely added, that he that uſeth it will die a begger; but I ſay, he that uſeth it not, ſhall die much worſe then a beaſt: for a beaſt hath not any underſtanding, and therefore he ſhall never come to judgement; but man hath underſtanding, and therefore ſhall come to judgement; even he that was afraid to die a begger, ſhall come to judgement: ſuch deceitful men, the holy one excludes out of heaven: Pſal. 15.

The next attribute is, goodneſſe, and that belongs to the will of God; of that gooneſſe of God we are to ſpeake now; and therefore to avoyde all diſtinction according to our order, the queſtion is this:

Queſt. What is the goodnes of God; and of the divine Eſſence?

Anſ. The anſwer is: It is a communicable attribute, whereby it is abſolute in, and of it ſelfe, good, liberall, and bountifull, communicating good to the creature; This being the deſcription, we muſt open the ſeverall parts: and firſt, the anſwer ſaith that God is good, liberall, &c. (and this is true:) But yet to expreſſe the extention of that we have in hand; I ſay further that he is goodneſſe it ſelfe. God is an accident, and no accident is in God; God is good, and whatſoever is in God is good: God is good, and ſuch a good as hath no evil annexed to it; as that which is truly heate, is not mixed with any cold: and that which is eſſentially ſweet, is not mixed with any ſowre; ſo God is ſuch, as that whatſoever is in him is eſſentiall. Thus we finde in Scripture, as in Pſal. 52.1. Why boaſteſt thou thy ſelfe, thou cruell man? ſeeing the goodneſſe of God, &c. Rom. 2.14. The bountifulneſſe of God, that is the godneſſe of God: ſo the Apoſtle ſpeakes, 2 Theſ. 1.11. Secondly, I call it a communicable Attribute, becauſe this goodneſſe is in ſome proportion in man, though not as it is in God: therefore we call it communicable, not that there is goodneſſe in man, as it is in God; but a goodneſſe whereby we reſemble the divine nature, as the Apoſtle Peter ſaith. The next thing, that he is good, in, and of himſelfe: the ground of this, is that which Chriſt ſpeakes, Mat. 19.17. Why calleſt thou me good? there is none good but God. There are good men, but there are none eternally and eſſentially good, but God. There is a created goodneſſe, and there is an uncreated goodneſſe; and therefore we ſay, he is good in and of himſelfe, and is good to the creatures: and this the Learned call a relative goodneſſe. This goodneſſe in the extenſion (not eſſentially relative, as it is in the three perſons is here ment) but a relative betweene the creature and God: and this is the ſame Gen 1.13. And he looked upon all that he had made, and behold it was very good: ſo in many other things, Pſal 118.1. Praiſe ye the Lord becauſe he is good, and his mercy, &c. he is good ſhewing mercy; that is, his bountifulneſſe continues for ever, Pſal. 73.1. However, God is good to Iſrael. The goodneſſe of God admits this diviſion; ſome is ſpirituall, ſome temporall, ſome generall, and ſome particular. Common goodneſſe he ſhewes to all, but his ſpeciall he ſhewes but to ſome, Pſal. 34.11. The Lord is a ſunne, and ſhield, and he will give grace, and glory: what to every man? no: but to the pure in heart. So Chriſt ſaith, Mat. 7.10. If a ſonne aske his father bread, will he give him a ſtone? If you, being evill, can give good things to your children, how much more ſhall your heavenly father give his holy ſpirit to thoſe that aske it of him? as Luke 11.13. ſo Mat. 5.45. he maketh the ſunne to ſhine upon the juſt and unjuſt. So Acts 14.7. he hath not left himſelfe without witneſſe, in that he hath filled our hearts with food and gladneſſe; that as we know the goodneſſe of the tree by the fruit thereof, ſo we know this goodneſſe of God by the fruits thereof in the creatures: and ſo we have this deſcription proved. The next Queſtion is:

Queſt. Why is ſuch a goodneſſe attributed to God, and his divine Eſſence?

Anſw. The anſwer is, becauſe he is deſired of all, and above all. Secondly, Becauſe he communicates his goodneſſe freely. To explane theſe.

Firſt, Becauſe God is deſired of all, and above all: The object of the will is good; for the will deſires nothing, but that which is good either truely, or at leaſt in appearance. Trueth is the object of the underſtanding; whatſoever the underſtanding imployes it ſelfe about, is trueth: ſo, whatſoever the will imployes it ſelfe about, is goodneſſe: nothing is good but God, and nothing can be good, but it is deſired. Now then if goodneſſe be that which all deſire, and if all deſires be bent upon goodneſſe, it muſt needs follow that all muſt deſire God, the author of all goodneſſe: as Saint Auſtin ſaith, thou haſt made our hearts for thy ſelfe, becauſe thou art goodneſſe: or thus, thou haſt made us for thee, and our heart is never at quiet till it come to thee.

Reaſ. 2. Secondly, Becauſe he communicates his goodneſſe to others: this is the onely property of goodneſſe, that it will communicate it ſelfe. The better and more holy any man is, the more he deſires to make himſelfe common; The good man is mercifull, and lendeth, Pſal. 145. and Pſal. 9. God is good to all: and his goodneſſe is ſeene in the workes of his creation, and in the workes of redemption, and the worke of his deſpoſing of all things: thus we ſhall finde he communicates his goodneſſe to all. The next queſtion is:

Queſt. Why is it ſaid that he is abſolute good, in, and of himſelfe?

Anſw. The anſwer is, Becauſe his goodneſſe is perfect; It is infinite, therefore cannot be from others. It is eternall: What is eternal, but to have being when all other things are nothing? Who then can make that which is eternall? Hence it muſt needes be that God is good, in, and of himſelfe. But beſides this, his goodneſſe is perfect: whatſoever is communicated to others by participation, is imperfect, but Gods goodneſſe is not imperfect, therefore it is not communicated by participation, but is abſolute in and of it ſelfe. In him goodneſſe is moſt perfect, in us it is unperfect; as the heat that is in the Sunne is perfect, but the reflection is imperfect; the reaſon is, becauſe the heat is moſt principally in the Sunne: So the goodneſſe that is in others is imperfect, but the goodneſſe of God is perfect. If he ſhould receive his goodneſſe, it muſt be finite; if finite, then imperfect. A finite and imperfect creature cannot communicate infinite and perfect goodneſſe, of which themſelves are not capable. Therefore we ſee that God is not ſuſtained in his goodneſſe by any, but is good, in, and of himſelfe. The next queſtion is:

Queſt. Why is it ſaid that he communicates goodneſſe, and is good to all creatures?

Anſw. The anſwer is, Becauſe what goodneſſe ſoever is begun, and continued in any, is from God, and the cauſe is in him onely. It is not the creatures owne goodneſſe. Pſal. 30.11. The goodneſſe of God hath made my mountaine to ſtand ſtrong: where he ſheweth that this eſtate and condition wherein he was, was nothing from himſelfe, all came from God. Therefore when as Eſau asked Iacob, how he came by that wealth, Gen. 33.11. The Lord hath bin good to me, &c. therefore I have all meerely of his goodneſſe: and hereupon Iacob ſaith, Gen. 33.10. I am leſſe then the leaſt of all thy mercies: where he cals Gods goodneſſe, his mercy, becauſe it comes from the mercy of God, 2 Sam. 7.8. Lord, what am I? ſaid David, or what is my fathers houſe, &c? So every man may ſay, whatſoever he is, whatſoever he hath; Lord, what am I, that thou haſt brought me to this, &c? So, whatſoever any man hath, it comes from the goodneſſe of God.

There be many Uſes of this point, but we will content our ſelves with ſome.

Vſe 1. The firſt Uſe, is briefly this: It teacheth us that, of the Apoſtle Saint Iames is true, Iames 1.13. God tempts no man, God is not tempted; why? his goodneſſe, is ſuch; that which is good of it ſelfe, hath no evill mixed with it: hony hath no ſowre in it, the ſun hath no darkneſſe, God nothing but goodneſſe; ſo that this is true, God tempts no man: the ground why man is tempted, is in himſelfe, not in God; becauſe there is no evill in God: tempting is when there is ſome ſetting upon, and receiving an aſſault, with rejection: how can a man caſt darts into the ſun? God being good in himſelfe, &c. cannot tempt nor be tempted.

Vſe 2. Secondly, this teacheth us that we ſhould not ſinne againſt this God; the reaſon is, becauſe he is good, nay, becauſe he is goodneſſe; therefore we ought not, this ſhould be a reſtraint to us: how doth every man condemne wrongs done to a poore innocent, that hath done no evill? ſo if we ſee a man full of goodneſſe brought to miſery, every man will cry out of them, that brought him to it: and do we ſo in reſpect of men, ought we not ſo to reaſon in reſpect of God? that if God be ſo good in himſelf, why ſhould I commit this wickedneſſe, againſt him? when Sathan tempts, the world provokes, &c. What ſhould be the anſwer, if I ſhould commit ſuch a wickedneſſe, you your ſelves, and Sathan would accuſe me, for ſinning againſt ſuch a good God? and indeed the divill inticeth to ſin, for nothing, but to accuſe us when we have ſinned; therefore get thee behind me Sathan; ſhall I ſinne againſt this God? that is not only ſo good in himſelfe, but is good to all his creatures; looke which way thou wilt, thou canſt not but ſee the goodneſſe of God: Oh what ingratitude! what impiety were this, for a man to offend this God, that is ſo good in himſelfe, and good to all creatures? and why hath God ſhewed thee this goodneſſe? but becauſe he would have thee good to him: S. Bernard hath this ſaying, for a man to do good for good, is naturall, & for a man to do evill for good, is diabolicall: now then if there be but ſo much as common reaſon, we will returne good for good; but to returne evill for good, is diveliſh; and the more good any man hath received, the more good he ought to be; as Salvian ſaith: God hath given us good; then we ought to be good to him againe: remember what good thou haſt in thy creation, redemption, and renewing; let it be a provocation, to returne good againe to God, or elſe the more ſhall be thy condemnation: let every man therefore labour after this manner, to anſwer the goodneſſe of God, that herein may be his comfort; for then we are beſt to our ſelves, when we returne good againe; and worſe to our ſelves, when we returne evill; therefore we ought thus to approve our goodneſſe to him, and have this ever upon our hearts: how doth the goodneſſe of God call for obedience, that we may glorifie God heer, and then by him, we may be glorious in the life to come?

ACcording to our order, the next that followed, was the goodneſſe of God; and as you heard what it was, namely a communicable Attribute, &c. whereby God was abſolutely good of himſelfe, &c. the parts of which, have been explaned, and you heard we have made two uſes, according as time ſuffered us; there now remaines divers other uſes, that might be made of this, but to teach two more.

Vſe 3. The uſe now (which is the third) is a confirmation of our faith, againſt the Heretiques, and Hereſies concerning God: Firſt, againſt Sardian, who firſt raiſed up, and after him, Marcion, as Tertullian reports, wrot that the God who was the creator, was not good, as the ſtory reports; this Marcion being ſome times of the Church, fell into uncleaneſſe, and being deprived of the Communion of the Church, and ſo caſt out, for deflouring of a Virgin, he in envy taught, that God the creator was not good; but we ſee by this deſcription, which I have given of Gods goodneſſe, the falſhood of this hereſie; for God is good, and there is no evill comes from him, as it is evill; (though the evill of puniſhment comes from him,) for from that which is good, as it is good, no evill can come; therefore when evills of judgement comes from God, they are good: Saint Chryſoſtome ſaith, he had a conference with a Marcionite, and he reaſoned thus: God was good, ſaith he, if he would not take account for ſinne; but ſeeing he doth take an account for ſin, he is not good: Chryſoſtom ſaith, I anſwer thee Marcionite; that God is good, becauſe he doth take account of ſinne; for if men now exceed Lions, and Beares, when God doth take account of ſinne; what would they doe, if God ſhould take no account of ſin? I diſpute with thee Marcionite, (ſaith the father) thou haſt a family, if thy ſervants deſpiſe thee, and thy government, and beat thy children, & thou do nothing to them, tell me whether this were good in thee, or no? every man will conclude no; and ſhould we make God idle, that will ſuffer men to do what they liſt; therefore we ſee the goodneſſe of God is very good, though he take an account of ſin.

Vſe 4. The fourth uſe is, whoſoever, hath received any good from God, ſpirituall, or temporall, outward, or inward, it teaches him, that he ſhould be thankfull to God; thankes ought to be returned, but you will ſay,

Queſt. How ſhall we be thankfull?

Anſw. I anſwer, two waies; in word, and in deed; we muſt uſe the goods we receive, and uſe them well; whoſoever is unthankfull in word, he is alſo in deed unthankfull: he that uſeth not his talent, or uſeth it not well, whatſoever his words be, is unthankfull to God; whatſoever his talent be, whether knowledge, wiſedome, or riches: if a man ſhall hoard up riches, let him remember what Saint Baſil ſaid, when he reproved ſuch; they anſwered, they did no man injury, are they not their owne goods? I, but ſaith he, didſt thou bring them into the world with thee? no ſure, then thou muſt be thankefull; God hath honored men, when he hath given them more then others, but yet hath made them but Stewards: that Steward diſhonoreth his maſter, that keeps that he hath to himſelf, and doth not uſe it, to the benefit of the family: thoſe men provoke the juſtice of God, to revenge the quarrell of his mercy, that uſe not his mercies: many men receive good things, but they are unthankfull in the uſe of them; as the Prodigall ſonne made an evill uſe of his portion, to the abuſe of his father.

For the concluſion, they are to uſe every thing three waies: for the glory of God: to the benefit of others: and their owne comfort: three things unſeparable: for if any man, uſe any thing to the diſhonour of God, and hurt of his brethren, or of himſelfe, he is unthankefull: every man ought to returne part of that he hath to God, part of it to the benefit of others: as the Apoſtle ſpeakes, 1. Tim. 6.17. Charge them that are rich, that they truſt not in uncertaine riches: on the other ſide, charge them that they doe good, that they be good, and that they be better for their riches: S. Cyprian complaineth of ſome, that they were the poorer to God, the richer he was to them; every man ought therefore, according as he hath received, to returne due thankefullneſſe againe to God.

Now we come to ſpeake of the love of God, and the queſtion is:

Queſt. What is the love of God?

Anſw. The anſwer is; it is a communicable Attribute, whereby, God loves himſelfe, his ſonne, and his ſpirit, and then his creatures, freely, but not equally: to explane theſe points; we give love to God as other Attributes, not as qualities, not as accidents, not as any thing comming from God, that was not in him before; becauſe there is nothing in God, that is not in God; Love is given to God, as voide of all imperfection, or error; it is a rule that the Learned have, that whatſover Attribute is given to God, muſt be free from all imperfection, and error, before we can Attribute it to him; and therefore love as it is an Attribute given to God, muſt be purged from all imperfection: there are three things in love: Firſt, a good will, that one bears to another. Secondly, a good worke. Thirdly, a delighting in that which is loved: theſe things are in God, none hath a better will then God, none doth more good then God, and there is none that delights more in his beloved, then God himſelfe: againe, we ſay it is a communicable Attribute, not that love is in God, as it is in man, but becauſe there is ſomething in man, that is like this love of God; man being made partaker of the godly nature; that is, they have this in the quality, that God hath in ſubſtance; and therefore we call it a communicable Attribute. In the next place, we ſay, it is that whereby he loves himſelfe, his ſonne, and his ſpirit; it is for his owne glory, that he loves himſelfe, as it appeares, in that the Scripture ſaith, that God is a jealous God, jealous of his worſhip and ſervice: if he be jealous, there is a kinde of love of himſelfe, goes with it; 2. Commandment; ſo he loves himſelfe, and he loves alſo his ſonne, therefore he is called his beloved ſonne, Matth. 3.7. So he loves the ſpirit as proceeding from himſelfe, and being properly the love whereby the divine nature loves it ſelfe; ſo he loves the creatures, as Angels, and men, and other creatures: that he loves, this appears by many teſtimonies of Scripture; Angels, and men, are called the children of God; Angels, Iob 1.6. Vpon a time the children of God came, &c. So Adam is called the ſon of God, Luke 3. laſt. Next he loves his creatures freely; the cauſe why he loves them, is in himſelf, not in them; he loves ſome with a ſpeciall love, and ſome with a generall, freely; that appears by the Scriptures, Iohn 3.16. God ſo loved the world. 1. Iohn 1.3. Herein is the love of God made manifeſt, that he hath given us his ſonne, 1. Iohn 4.19. God loved us firſt; if firſt, then freely; and no love in us, procured his love; againe he loves them not equally, for he loves men more then other creatures: Tit. 3.9. The love he beares to man is manifeſt; yet further, he loves ſome men more then others; Exod. 19.5. You ſhall be my peculiar people; as if he ſhould ſay, though all the Nations be mine in generall, yet ye ſhall be my chiefe treaſure; Tit. 2.14. A peculiar treaſure; theſe are as treaſures, that men lock up; he loves thoſe that are elected, and thoſe that are called; thoſe that are elected, he loved them when they were enemies; Ephe. 1.4. He loved them before the foundation of the world; But he loves them better whom he hath called, then thoſe he hath not called: Pro. 8.17. I love them that love me, thoſe whom he hath endued with his ſpirit: Pſal. 146.8. The Lord loves the righteous, &c. To conclude this with that of Saint Auſtine, God loves all that he hath made; he loves eſpecially men, and Angels; and among men, he loves thoſe eſpecially, that are the members of his Sonne; and moſt of all, he loves his Sonne, &c. and ſo wee have made manifeſt this deſcription.

The next queſtion is:

Queſt. Why is love attributed to God?

Anſw. The anſwer to this is, becauſe there is none wills better, none works better, acting upon men to make them good, nor delights in them more when they are good: To explane theſe; Firſt, that God is love, it is not an accident, for Saint Bernard ſaith, (let no man underſtand me:) when I ſay God is love, that it is an accident, for then I ſhould ſay there were ſome things in God, that were not God; Againe, there is none wills better: you have heard, there are three things in love, to will good, to doe good, and to delight in good; now none doth this better then God: Iam. 1.17. Every good and perfect gift comes downe from the father of lights, &c. Finally, he delights in thoſe that he hath made good: Saint Bernard, ſpeaking of this, ſaith; thou lovedſt them, when they were not, that thou mighteſt make them to be, when they were; thou madeſt them beautifull, that thou mighteſt delight in them.

The next Queſtion is:

Queſt. Why ſay you, that God loves himſelfe, and his Sonne, and his ſpirit?

Anſw. The anſwer is, becauſe they are all infinitely good, they are all one Eſſence, and one will; as the object of the will is good, ſo the object of love is good, and God is love; then no marvell, that he loves himſelfe, his Sonne, and his ſpirit, becauſe they have the ſame Eſſence; every thing loves it ſelfe, and then there is no marvell, as wiſdome ſpeaks, Pro. 8. That he was his delight; Saint Bernard ſaith, that the love in the Trinity (which is divine charity,) keeps them together, and unites them in one, and therfore he loves himſelfe.

Queſt. Why is it added that he loves his creatures freely?

Anſw. Becauſe he made them good; with a ſeverall goodneſſe he loves them: Firſt, he loves them, being enemies; he loves them, not for benefit to himſelfe, but for their good; therefore we ſay he loves his creatures freely; each of theſe we will explane: he made all things very good: Gen. 1.31. He looked vpon all that he had made, and behold it was very good: but it is ſaid, he loves them freely; he loved ſome before they were, before they could poſſibly deſire any thing, therefore freely; he loved ſome when they were his enemies, Rom. 5.8. When we were his enemies God ſet forth his love inſending Chriſt to die for us; as Saint Bernard ſaith, God loveth them for their owne benefit, not for his good: God hath no neede of the creature; he created them not for himſelfe, but that he might make them partakers of his owne goodneſſe: and ſo we ſee that God loves them freely without any merit or deſert in them.

Queſt. Why is it ſaid, he loves them not equally?

Anſw. Becauſe they are not all alike to him. Some creatures onely, others ſervants onely; ſome children, and among his children, he loves thoſe that are called, better then thoſe that are not called: I ſay, they are not all alike to God: man loves the worke of his owne hands well, but he loves his ſervants better, and his childe beſt of all: if it be ſo with man, much more is it ſo with God; ſome are his creatures, ſome his ſervants, ſome his ſonnes; ſo that he loves them not all alike; ſome are his children, but not begotten againe, he loves thoſe with a good will and purpoſe to call them; thoſe that he hath called, he hath juſtified, ſanctified, and hath beſtowed upon them faith, repentance, and grace; and he delights in theſe, eſpecially that he hath beſtowed his grace upō. And thus I have laid open the love of God: & now to come to the Uſes.

Vſe 1. This teacheth us firſt, that which the Apoſtle Saint Iohn gives us to know: he that loves not his brother knowes not God, for God is love: let him boaſt what he will, that he loves God, if he loves not his brother, he is a lyer, he knowes not God to be love; he hath not the experimentall feeling of it; for if he knowes God to be love, he cannot but out of his experimentall knowledge love his brother: ſo the Apoſtle ſaith, that man loves not God, that loves not his brother; that is, he hath no experience of the love of God: we may allude to that which is ſaid of Pharaoh, Exod. 1. that he uſed the people hardly; the reaſon is given, becauſe he knew not Ioſeph: for there was another Pharaoh riſen, that knew not Ioſeph: ſo we may ſay, that many men, becauſe they are ignorant of God, and the love of God, uſe his children hardly; they are ſcoffers and mockers of thoſe that deſire to love God: certainly theſe men know not the love of God, but they are fed like an Oxe to the ſlaughter: Saint Auſtin hath a ſpeech to this purpoſe. Doeſt thou heare the Apoſtle ſay, God is love? and dareſt thou ſo goe againſt God, as not love thy brother? for to goe againſt thoſe that are beloved of God, is to goe againſt God; for not to love them in God, and for God, is to denie God: and ſo much for the firſt Uſe.

Vſe 2. The ſecond Uſe, Doth God love himſelfe? doth he love his Sonne, and his Spirit? then he commends his love to us; he makes his love wonderfull, and admirable to be ſeene towards us, becauſe he hath given his Sonne, yea, even the Sonne of his love for us: Then he muſt needs love us, when he ſpared not his owne Sonne, but gave him to death for us. If he had had many ſonnes, it had beene ſomewhat to have given one, hut when he had but one ſonne, even the fonne of his delight; this is wonderfull love: if he had ſent him but to judge the world, it had bin ſomewhat; but to be a Saviour, and a judge, it is admirable love: If he had ſent him in happineſſe, and glory, &c. but when he empties himſelfe of all honour, and glory, and puts on the forme of a ſervant, and became ſubject to death, even to the death of the croſſe, and became a curſe for us; oh then! how doth this commend the love of God to us?

Object. If any ſhould ſay to me, Sir, It ſhould not ſeeme to me by this, that God ſhould love us, becauſe that he gave us his ſonne; is it likely that he can love his enemies, that loves not his ſonne? God did not love his ſonne, for if he had, he would not have given him to death for us; and if he loved not his ſonne, he beares no love to us.

Anſw. To this I anſwer, He loves his Sonne, even in this, that he gave him a Saviour for us, that he might give more glory to his Sonne; becauſe he dying for us, might have a people purchaſed to himſelfe by his blood. Saint Bernard ſaith, this was his glory, that he purchaſed a people, even with his blood. As he was a high Prieſt, he had no people before, but that he might have people, he dyed, &c. Thus the Apoſtle manifeſts, Tit. 2.4. That he might redeeme us a peculiar people to himſelfe. So Luke 24.26. Thus it became Chriſt to ſuffer, and to enter into his glory. And now to end this point, What is his glory, if he had not a people to communicate it too? For the concluſion, This ſhewes the great love of God; therefore let us labour to fill our hearts with the apprehenſion of Gods love, we ſhall then thinke nothing too deare for him: it was ſaid to Abraham, Now I know that thou loveſt me, becauſe thou haſt not ſpared thy onely ſonne, &c. So God commends his love to us, in that he hath not ſpared his onely Sonne. The concluſion therefore is, that we ſhould thinke nothing too deare to returne to God againe: if thou haſt any children, or any friends, or ſinne, even thy beſt beloved ſinne, that moſt oppoſes God, and thy ſalvation, ſo ſhalt thou commend thy love to God, and have joy of heart; and God will love thee, and manifeſt his love to thee, and bring thee to glory and happineſſe.

Vſe 3. The next Uſe then, is this, If God loves men, and loves them freely, it hath in it great matter of comfort againſt temptation: when a man doth only judge himſelfe, and looke into himſelfe, and ſees himſelfe altogether unworthy of love, and wholly deſerving hatred, he begins to ſay with himſelfe, he is not beloved of God. To anſwer this objection, that the poore ſoule makes upon this ground. The love of God is moſt free, and from himſelfe, the cauſe is not in man: If the cauſe were in man, the more unworthy, the more diſcomfort: ſhall any man ſay that the fire cannot heat him, becauſe he is cold? or the Sunne hath no heat in it, becauſe he cannot feele it? this hath no ground; ſo, notwithſtanding mans unworthineſſe, he may be beloved, nay, the rather beloved of God, when he feeles his unworthineſſe: as the prodigall Sonne was the fitteſt for his Fathers love, when he found himſelfe unworthy; in like manner, when Gods children finde, and feele themſelves unworthy, ſtill the more unworthy they judge themſelves, the more fit they are for mercy; ſo that this doth not diſcourage a man, but rather incourage him, in the aſſurance of Gods love. I doe not ſay that every man that is unworthy of love, but every man that hath a feeling of his owne unworthineſſe, is more capable of mercy; the Publican that thought himſelfe unworthy, went away more juſtified, then the Phariſee that juſtified himſelfe; God caſts his love upon man that feeles his unworthineſſe; and the more unworthy we feele our ſelves, the more capable we are of love: ſo that if we judge our ſelves, God will not judge us; if any man judge himſelfe unworthy, God will eſteeme him worthy.

Queſt. Why then doth not God love all, ſeeing he loves them for himſelfe: all are unworthy?

Anſw. I anſwer that which the Apoſtle Paul ſaith, Rom. 9.22. There are ſome veſſels of honour, and ſome of diſhonour; what if God, to make his power knowne, &c? If any man aske, Why will God doe ſo? Why will he ſhew mercy to ſome? &c. The Apoſtle anſwers in the 18. verſ. Hee will ſhew mercy on whom he will ſhew mercy: if you aske, Why upon this man, and not upon that? nothing but his Wil is the cauſe: and the Apoſtle ſaith againe in Rom. 9.20. Who art thou that diſputeſt with God? what art thou that calleſt God to an account? Aquinas uſeth this ſimilitude; A Bricklayer, in building a houſe, hath all his brick out of one mold; and in the building, he layes ſome in the bottome, and ſome on the top; if any aske, Why is this laid in the bottome, and this in the top? the Bricklayer anſwers, There muſt be a foundation, and therefore I lay them. I, but why this brick below, and that on the top? Becauſe it is my will; and if he aske him, Why is it your will? he ſhakes him off as a wrangling fellow. So if any aske me, why he ſhewes mercy, &c. becauſe he will ſhew mercy: but why will he? I anſwer ſtill, becauſe he will.

Vſe 4. The fourth Uſe, Doth God love man? and doth he love them freely, but not equally? doth he love ſome better then others? Then it admoniſhes, all thoſe that are ſpecially beloved, that they would labour to returne a ſpeciall love againe: his generall love requires a generall love againe; his ſpeciall love a ſpeciall love; every man will challenge this, that God loves him better then others: the Phariſee will challenge this of God; If God doth love him, he muſt returne love againe; nay, every man will profeſſe that he loves God with a ſpeciall love; but put this upon the triall: Firſt, if he have a care to keepe the Commandements of God. Secondly, if he ſhew bountifulneſſe. Thirdly, if he be ready to ſuffer for God. For the firſt: If he be carefull to keepe the Commandements of God, 1 Ioh. 2.3. Hereby we know we love God if we keepe his Commandements: in which we manifeſt our love to God: every man hath a double calling, and according to them he hath a double command: he hath a generall calling and a ſpeciall calling; a generall calling, as a Chriſtian; a ſpeciall, in that place and condition of life, in which God hath ſet him: for both theſe he hath Commandments; therefore he muſt labour for this, to be able to keepe the Commands, of his generall calling, but withall, of his ſpeciall calling. For his generall calling, Iohn 15.10. He that loves me, keepes my Commandements: He that loves God, ſets himſelfe to keepe the Commandements of God, and to pleaſe God; for this is that which God is delighted withall, he will have obedience before Sacrifices, 1 Sam. 16.22. Againe, for his ſpeciall calling, there are ſpeciall precepts, Iohn 21.15. Simon Peter, loveſt thou me? If ever thou wilt manifeſt the proofe of thy love to Chriſt, doe the duties of thy ſpeciall calling. Magiſtrates, if they will manifeſt their love to God, they muſt doe the duties of their ſpeciall calling: ſo Maſters, and ſervants, and ſo all others: then the concluſion undoubtedly, is this, That many men love not God, becauſe they have no care of their ſpeciall calling, and leſſe care of their generall calling. Certainly, thy heart deceives thee, when it tels thee thou loveſt God, when thou haſt no care of thy generall and ſpeciall calling. Secondly, True love is bountifull, 1 Cor. 13.4. Love is bountifull, what love ſoever, even ſelfe-love, it is bountifull to the backe, to the belly, to the children, &c. So if a man had this love of God, he would be as bountifull to God.

Queſt. But wherein ſtands this bountifulneſſe?

Anſ. In three things; in time, in labour, in coſt: for whom men love, to them they are bountifull in time, and labour, and coſt; bountifull in time, they thinke no time too long for them: bountifull in labour, they thinke no labour too much; bountifull in coſt, they thinke nothing too deare: ſo if any man have a love to God, he will thinke no time too much, no labour too great, nor coſt too deare to beſtow upon his ſervice; but alas brethren! as the people ſay to God, wherein haſt thou loved us? ſo I may ſay to you, who ſay you love God; wherein do you love God? how little time can you afford God? a day in ſeven? and all that is too much; when it is to be performed; it is a wearineſſe to us, it goes againſt the haire; wherein is thy love to God, when thou thinkeſt every houre too much, and tedious in his ſervice?

Finally, wherein, is thy bountifullneſſe in coſt? but the complaint of the Prophet may be taken up, Will a man ſpoile his gods? but you have ſpoiled me; you have robbed God of his due, and yet you ſay, you love God; but alas you deceive your owne hearts, while you erre! &c. Thirdly true love is ſeen, in being ready to ſuffer for God. 1. Iohn 3.16. Herein is love, becauſe he hath laid downe his life for us: therefore we ought to lay downe our lives for our brethren, for their ſalvation, rather then that any ſhould fall away, and periſh; if for our brethren, much more ſhould a man doe it for God: the concluſion is thus much; if a man will not ſuffer the loſſe of any outward thing for God; how will he ſuffer the loſſe of his life? &c. Cyprian ſaith, we ſhould not prefer any thing before Chriſt; becauſe he preferred nothing before us; but hath laid downe his life for us: how doe we love Chriſt againe, when we cannot indure a ſcoffe, and a mock for him, when he indured death for us? &c. what will ſuch a man doe, when he ſhall come to loſſe of goods? and if he cannot doe this, what will he doe when he ſhall come to the loſſe of life? 2. Sam. 16.17. When Huſhi the Archite that was the inward friend of David, out of policy went back from David, Abſolom comes to him with this argument, Is this thy kindneſſe to thy friend? ſo may we ſay, is this your love to God? come a little danger, come a little trouble, then you are offended; is this your love to God? whoſoever thou art, thou deceiveſt thy owne heart: therefore he that will manifeſt his love to God, muſt have a care to give him obedience in his generall, and ſpeciall calling, &c. and ſo much for the Attribute of love.

The third meanes is ſanctification; and that is of the free grace of God: and this is manifeſt, Tit. 3.4. We are ſaved by grace, not of our works, but through the renewing of the holy Ghoſt: we are ſaved by ſanctification; How comes that? by the work of the ſpirit, Epheſ. 5.25. God loves his Church, and out of that love comes their ſanctification, that he might ſanctifie; he waſhes it, ſo that it appeares: this alſo is of grace. Graces in man, are but the gifts of grace, and the fruits of the ſpirit: this appeares, Ephe. 2.9, 10. We are Gods work manſhip, created unto good workes. So alſo Eze. 36.37. he promiſes, that he will ſend his ſpirit upon, &c.

The fourth meanes is perſeverance: and this is a ſpeciall meanes to keepe us to enter into ſalvation; and this alſo is of grace, Ier. 32.40. I will put my feare in their hearts, and they ſhall never depart from me. So there we ſee, that all the meanes tending to ſalvation, are of grace: the whole maſſe of our corruptions deſerves to be condemned; and whoſoever is called out of it, is called freely of grace: ſo that ſalvation, and all the meanes tending thereunto, are of grace. And thus we have explaned, and proved the Queſtion; and ſo now you have the whol explication of this deſcription of grace.

Vſe 1. The Uſes are, firſt, againſt thoſe of the Church of Rome, that teach a double grace: there is grace (ſay they) that God freely gives. Secondly, grace that makes us gracious to God. Bellarmine ſaith, This is not the grace of God, which is in himſelfe, but a created grace in man; as faith, love, and hope: this is falſe: for we have ſhewed, the grace of God, which brings us to ſalvation, is that which is ſeated in God, and not in man: this is apparant in I know not how many places. The Apoſtle when he ſpeakes of grace, makes oppoſition betweene it and workes: Why ſo? that he might exclude all workes, both externall, and internall, and whatſoever may be tearmed by the name of workes. So that we ſee that the Papiſts doe erre; for in all the Epiſtles of Saint Paul, if he had meant inherent graces, he would have named them: but he ſaith, we are ſaved by grace, as ſpeaking of one, but never doth he ſpeake, in all the Scripture, that we are ſaved by graces, but by grace. I conclude, It is a ſenceleſſe thing to ſay, that a created grace in us, ſhould deſerve ſupernaturall glory; and to ſay, a defiled grace (for ſo it is as it comes from us) ſhould deſerve undefiled glory: therefore we ſee the fouleneſſe of theſe things.

Vſe 2. The ſecond Uſe, is againſt the Pelagians: They tell us, firſt, that God created all to glory, when they had fallen from God by ſinne, he elected them all to glory againe; and he ſent his Sonne to redeeme them all; and hath given to all ſufficient, nay, efficient graee, whereby all may be ſaved: and there be ſome of us which too much bend this way, which ſome of you love well: this by the way. All theſe are falſe, and full of blaſphemy. Firſt, That God created all to glory at firſt, is falſe: for they make election follow after creation: God did not create all to glory: Why? the Scripture is manifeſt, Rom. 9.22. there are veſſels of honour, prepared for glory, and veſſels of diſhonour, prepared for deſtruction. Firſt, the Apoſtle ſpeakes there of things uncreated: it was not upon a ſecond thought, that God ordained ſome to honour, and others to diſhonour. Againe, this poſition of theirs; is againſt the power of God, againſt the wiſdome, and immutability of God. What? did God create all to be ſaved? why then are they not ſaved? Is God fruſtrate of his end? it muſt be, either becauſe he cannot, or becauſe he will not; and to ſay either of theſe, is not farre from blaſphemy. The Lord never willed any thing abſolutely, but he did accompliſh it: if he did in the creation of man appoint all to glory, why are they not all ſaved? There is a damnable Booke which hath bin written of late, ſhewing that all ſhall be ſaved. For the concluſion of this: If God created all to glory, Why is this man glorified, and not that? Is it from the will of man? or from the will of God? who puts the difference? It muſt be man: but of this, when we come to it: but now we ſee the Apoſtle Paul ſaith, he hath prepared ſome to honour, and others to diſhonour: and therefore it is needleſſe for me to ſtand longer upon this.

The next thing that they hold, is, that there is a univerſall election: Concerning this, it is falſe: Why? you heard the reaſon before: but we will adde a little more now. Certainly, there can be no univerſall election; for where all are choſen, there can be no election: election is the chooſing of ſome out of many; if ſo, then all cannot be choſen. Again, if God did chuſe all, Why then are not all ſaved? If there be an election of all, then the election of God doth determine nothing: who then? men, and ſo men are made the cauſe of their owne glory: and there be ſome (which meane well) ſay, that God hath elected all to ſalvation, if they will beleeve, where the election of God is made conditionall; depending upon the will of man. In this caſe who is it that determines election? none but man, and therefore they ſay, Gods election ſtands thus: I beleeve, therefore I am elected; thus they teach, if any man will beleeve, God hath elected him, he is elected; this is to make man determine, his owne election: Beſides, if Gods election be conditionall; then it ſhewes, that God before the foundation of the world, could determine no thing: hath God elected all? why, are not all ſaved? hath men fruſtrated God of his election? is the divell ſtrong enough, to pluck any man out of Gods hands? therefore &c. Againe, is election univerſall; then we conclude, there is a univerſall reprobation: but to ſay ſo, they account it odious; but there cannot be univerſall election, unleſſe there alſo be univerſall reprobation: there are many things that might be ſaid concerning this point, but it is ſo abſurd, that I will not ſtand any longer upon it.

They further ſay, that Chriſt hath redeemed all by his ſatisfaction: I anſwer to this, that it is as impious as before: we would offend no man, but thoſe that are of that minde, do too much helpe forward the Arminian hereſie: indeed the Scripture ſaith, that Chriſt hath redeemed all; but the Scripture tells us againe, that it is all ſorts, not every particular man; but let us heare them reaſon: Redeemption, ſay they, appertaines to the Church: now the Church is Catholique; we anſwer, are all men, (that is every ſingular man) that are in the Church, ſaved? no, yet ſalvation belongs to the Church, and in it ſome Kings, and Princes, and of all manner and ſorts of men, are ſaved, as the Apoſtle ſaith, ſome, not many mighty &c. Againe, Chriſts death (ſaith ſome) is ſufficient for all, but all do not receive it: Theſe being Divines, I am very loath to oppoſe them: ſufficient for all, becauſe they ſay, Chriſts death was infinite: ſaving their judgements, I cannot ſee it, this is that I ſay: to ſay that Chriſts death is ſufficient, either in the intent of God, for all men, or that he ſent his ſonne to die for all men, and that Chriſt in their perſon did die, and gave himſelf for them: I hold to be falſe, therefore I would have them ſpeake more ſparingly of this; that it was never the intent of God, I make it manifeſt, it cannot ſtand with the wiſedome of God, to ſend his ſonne to die for thoſe whom he had determined ſhould periſh; he had made a decree of reprobation, and ſo to deſtruction: Rom. 9.22. when God had ordained ſome to deſtruction, would he ſend his ſonne to die for them? 1. Pet. 2.8. It is ſaid that Chriſt was ſet, A ſtone to ſtumble at, and a rocke of offence &c. and the Apoſtle ſaith, they were ordained of old, to this condemnation; and is it likely that God would ſend his ſonne to die for them? this cannot ſtand with common reaſon: Againe, to ſay that Chriſt had an intent to ſave all, by giving himſelfe to death, is abſurd, in as much as he knew who were to periſh: would Chriſt give himſelfe to death, for thoſe that were to periſh? this ſtands not with the wiſedome of Chriſt. Chriſt knew the children of perdition; Chriſt knew that Iudas was the ſonne of perdition: if theſe then were children of perdition, Chriſt never died for them, and therefore he died not for all: Iohn 6. I have choſen you 12. and one of you is a divell: Saint Auſtin well expounds that place; he choſe eleven by mercy, and the twelfe by judgement; he choſe the eleven, that he might be the inſtrument to powre out the bloud of Chriſt: ſo that it is apparent, by all this, that Chriſt died not for all. Finally, that I may not ſtand upon this, if Chriſt died for all, why have they not all the benefit of his death? why? you will ſay, becauſe they will not beleeve: then if they would beleeve they might? but whence comes this will? not from man, for none could beleeve, unleſſe they were ordained to it; but what is this but to make man the cauſe of his owne ſalvation? I pray you, why was Peter ſanctified, and Iudas wicked? you will ſay, becauſe Peter beleeved, and Iudas did not: but I aske againe, who put the difference? not man, I am ſure, but God: did Chriſt redeem all? then how are not all partakers of his redemption? &c. can any man pull them out of his hand? he ſaith, no man was able to pull them out of his hand: he ſaith, he had loſt none: if the Father had elected them, and the Son redeemed them, how ſhould they periſh? finally, did God redeem all? why then is any man puniſhed eternally? is God unjuſt? God forbid: you do ſpeak after the manner of men: if Chriſt had redeemed all, God could not in juſtice have puniſhed any: but God doth juſtly lay torments upon ſome, caſting them into hell; therefore Chriſt never paid the price for all: Thoſe whom Chriſt redeemed, he ſanctified; the Scriptures is apparant, 1. Cor. 1.13. He hath redeemed them, that he might ſanctifie them: whereupon I argue, that Chriſt hath redeemed no more, then he hath ſanctified; now how many millions have bin in the world, that were never ſanctified? but thoſe that Chriſt died for, thoſe he ſanctified; certainly, let Divines ſay what they will, that the death of Chriſt was ſufficient in the value, &c. we are ſure that it is not ſufficient, in the intent, and purpoſe of God. As for example, a great Prince dies, and gives a great legacy to redeem Captives, not all but ſome, thus and thus qualified: now if a man ſhould come to the Priſon, and tell them this news; this would be a great comfort for the Captives indeed, but yet onely to ſome, (ſo and ſo qualified) not to all: certainly the Scripture tels us, that Chriſt gave himſelfe for his ſheep, and for his friends; unleſſe thou be ſome one of theſe, Chriſt never gave himſelfe for thee: Auguſtine ſaith, this is the property of redemption; in thoſe that are in the Church, the ſtrong man is caſt out of them, and they are made the children of grace: and therefore it is an idle thing, that ſome go up and down and ſay, that Chriſt died for all; if they wil but believe that Chriſt died for them: Brethren theſe things that I have delivered; I have thought of, therefore beware of ſuch men, they make way for them that ſay every man may be ſaved, and ſuch are the Pelagians &c.

Vſe 3. To our ſelves, the comfort was, you heard, grounded upon that of the Apoſtle, that it muſt be of grace &c. So that heer is certainty of ſalvation; if God ſhould leave a man in diſſertion all his life time, yet the promiſe is ſure, there is his comfort grounded upon the grace of God.

Vſe 4. This ſhould be a provocation of thankfulneſſe to every man, that hath at any time had an aſſurance of ſalvation, to himſelfe; by his calling, by his juſtification, and ſanctification: why? becauſe God hath put a difference between him, and others: if the glory of this appertaine to God, then it muſt not be placed upon our wills, but on his free grace: this is that the Apoſtle Paul ſaith, Ephe. 1.6. To the glory of his grace hath he choſen us. Beloved, if it be to the glory, and praiſe of his grace it muſt be free, or elſe grace is no grace; as you heard, that men might not boaſt, but might glorifie God: therefore doe not inſult over other men, but pitty men, that have not the ſame meaſure of ſaving grace, and give God the glory, and all too little for him: Saint Chryſoſtom ſaith, bleſſed be God, that when we could not be ſaved by workes, provided, we ſhould be ſaved by grace: bleſſed be God, that hath made a ſeparation between us, and others; we ought to be thankfull. Saint Auſtin hath this queſtion, why are ſome ſaved? why are not all ſaved? becauſe God is a juſt Judge to the one, and a mercifull Father to the other: all this is to the praiſe of the glory of his grace: be not therefore unthankfull; but let him be thankfull that hath, for he hath cauſe to acknowledge this, that he hath left others in their condemnation, and hath made choice of him; therefore whoſoever hath the feeling of theſe things tending to ſalvation, &c. let him bleſſe God, that hath begun them, he will perfect them &c.

Queſt. But ſome will aske, wherin conſiſts the ſpeciall mercy of God, to his?

Anſw. To this I anſwer; many waies God ſhewes ſpeciall mercy: Firſt, in this, that when a man deſerves to be condemned, the Lord ſends temporall afflictions that he might prevent his condemnation: and this is a ſpeciall mercy, that God will by a temporall evill, deliver men from an eternall: 1 Cor. 11.32. When we are chaſtized, we are chaſtized in this world, that we might not be condemned in the world to come: as Saint Ambroſe ſpeaks; if God lay his hand upon his, it is not the execution of his revenge, but the working of forgivenes of ſinnes, therefore it is a ſpeciall mercy; we will leave the examination of this, to every mans conſcience. Secondly, it is a ſpecial mercy of God, in that he layes no more upon them then they are able to beare: This is manifeſt 1 Cor. 13. God is faithfull, that will lay no more upon you, then you are able to beare: Pſal. 103.14. He conſiders whereof we are made; a ſpeciall mercy that God ſhewes unto his, to remember their infirmities; ſo that of the Apoſtle Paul, 2 Cor. 1.5. As the ſuffering of Chriſt abounded, ſo our comfort abounded through Chriſt; where he would not lay greater afflictions, upon them, then they were able to beare, but yet ſuch afflictions, as they ſhould be able to endure, and that either by leſning their afflictions, or elſe by ſtrengthening them in them, and ſo this alſo is a ſpeciall mercy of God. Thirdly, it is a ſpeciall mercy of God, that he makes afflictions a meanes to purge and to break off ſinne: Thus the Lord dealt with his Church, Hoſe. 2.6. I hedge up the way with thornes, that when they were reſolved to goe on in ſinne, yet he would keepe them from it; ſo the Apoſtle obtained this mercy, in 2 Cor. 12. he received the meſſenger of Sathan to buffet him, a prick in the fleſh, a ſpeciall mercy of God, that he gave him a ſharpe affliction, to keepe him from being lift up: Prov. 13.13. The blewnes of the wound ſerves to purge folly; afflictions are like fire to the golden Ore, or the Iron, which purgeth the dros from the gold, and the ruſt from the Iron; afflictions are like the winde, which ſeparate the chaffe from the Corn; or like the pruning knife that cuts off the unprofitable branches, by afflictions, as St. Bernard ſaith, their corruptions are leſſned; ſo that by this we may ſee the ſpeciall mercy of God. Fourthly, God exerciſeth his ſpeciall mercy, when he ſeemes to be moſt angry, as Parents doe when they forbid their children, ſomtimes their Table, ſomtime laying Rods upon them, and yet they are in that good unto them; ſo it is with God, not only when we know him kind unto us, but then alſo when he ſeemes angry with us: Afflictions are made profitable when God gives grace to profit by them; this is a ſpeciall mercy, becauſe a man cannot doe it by nature; as Phyſick will not profit a man, except he have nature to worke upon it, no more will afflictions without the grace of God: afflictions are ordained of God to profit his, but afflictions of themſelves profit not, but when they bring humility, as in the Prodigall Sonne; this is a ſpeciall favour, when they breed holineſſe in men, this is a ſpeciall mercy; holineſſe is of two ſorts; there is either externall holines, or internall; this is inward ſanctification; externallis without, whereſoever afflictions works: The Apoſtle, Heb. 12. ſhewes that God offers himſelfe as a father; what to doe? to make us partakers of his holineſſe; not that afflictions can doe this, but God by an eſpeciall mercy doth make them doe it; as Chriſt himſelfe though he were the Son, yet learned he obedience; ſo every one that learnes obedience by afflictions, hath obtained a ſpeciall mercy from God: this is a ſpeciall mercy of God to prevent ſinne, to purge ſinne, and to cover ſinne; doth any man finde God mercifull in pardoning of ſinne, in covering ſin, and purging ſinne? he may by that be aſſured of the eſpeciall mercy of God.

Vſe 3. The third uſe: is any man miſerable, are his miſeries great, are they ſpirituall, are they temporall? undoubtedly, if he be humbled in the ſence of them, and ſee himſelfe unworthy of any mercy, he may ſtill be aſſured of mercy; though there be ſpirituall evills, yet if a man ſee himſelfe wretched, and miſerable, the more heavie he findes his iniquity to be, the more hope of mercy there is for him: the Lords mercy is over all his works, therefore is he much more mercifull to ſuch: If a man hath a feeling of his miſeries, and unworthineſſe, then he may uſe this argument for mercy; my miſeries are great; even as David did, Pſal. 25. O Lord be mercifull to me! and pardon my iniquity, for it is great; and the more miſerable men are in their owne ſence, the fitter objects they are for God to ſhew mercy unto: Thus it was with the Publican, and ſo with the Prodigall; therefore never doubt though thy iniquities be never ſo great, there is a ſea of mercy in God. Bernard, well obſerves the difference, betwene Juſtice and mercy; Juſtice requires that there ſhould be deſart, but mercy looks upon them that are miſerable: and ſaith the father, true mercy doth affect miſery; mercy doth not ſtand upon inquiſition, but it is glad to finde occaſion of exerciſing it ſelfe: Thus every man in the middeſt of his miſery, knowes where to find mercy; he ſhall know he hath obtained mercy when God doth purge ſinne, &c. then all his infirmities ſhall be paſſed over, God will never ſee them, and he ſhall have peace of conſcience in this life, and happineſſe hereafter.

Vſe 1. The firſt uſe is: This teaches us, that anger it not ſimply evill, when the Scripture forbids it; it doth not ſimply forbid it: why? becauſe it is attributed to God, and nothing that is ſimply evill can be attributed to God; Saint Bernard ſaith, ſimple affections are in us by nature; being corrupted by our fall they are become ſinfull, whereas by creation, they are naturally good; but they are morally good in God, ſo anger applied to God, is morally good: Anger is ſo farre from being ill, that a man cannot without it avoyd evill, nor walke in the practice of godlineſſe as he ought. Anger preſerves the works of vertue: A man of anger is like to a Souldier that hath put on his armor ready at the command of the Captaine; Anger is the hand of reaſon, the Souldier of reaſon, to fight for God againſt ſinne; anger is the ſinewes of the ſoule; it makes a man zelous againſt ſinne, and he that hath not this is in ſmall meaſure godly, he is no way profitable, for anger helpes a man againſt every iniquity; hereupon the father uſes a ſimilitude: anger is like to the Shepheards dogge: how is that? thus, he barks at every ſtranger, but is quiet with his maſters friends, and faunes upon them: ſo is anger in the heart of man, let ſinne come, anger ſets upon it, &c. Anger truely ſanctified is that which will oppoſe any corruption that ſhall be offered: In theſe reſpects and many ſuch, anger is very profitable: Anger ſaith one, is like the edge of a knife, and God hath put it into the hand of man; what uſe is there of a knife? to cut off all unprofitable branches; ſo of anger, &c. thus much of this uſe.

THE next thing is, the Hatred of God: and to hold the ſame courſe we have held before: our firſt Queſtion is this:

Queſt. What is the hatred of God?

Anſw. The anſwer is thus much; the hatred of God is a communicable Attribute, whereby he freely decrees not to ſhew mercy, but to deny to moſt the grace of election, deſtinating them to deſtruction, exactly puniſhing them when they are wicked, and ſo hating all iniquity.

This deſcription hath a great deale of matter in it, therefore we will explane it. Hatred, ſay ſome, is not to be attributed to God; we doe not contend againſt them, if they underſtand hatred to be a paſſion of the minde, which is ſeldome without corruption; but when they take hatred, as the Scriptures ſpeake of it; then, as God loves that which is good, ſo he hates that which is nought and evill: for as God is ſaid to love, ſo he is ſaid to hate. Againe, I ſay it is a communicable attribute, becauſe that there is the like in man: next, it is that by which he freely decrees not to ſhew mercy to the wicked, to deny to them the grace of election. To open this: hatred, in the Scriptures doth many times ſignifie to refuſe, to give and to deny favours; to put behinde, and make leſſe account of one then another, as our Saviour Chriſt ſaith, Luke 14 26. He that hateth not his father and his mother, &c. that is, he that doth not deny his father, by putting him behinde him, and neglecting him, when he commands any thing, and God another: God ſaw that Leah was hated, that is, was not ſo dearely loved as Rahel: ſo this hatred of God is to neglect to ſhew favour, and to deny the grace of election to the wicked: this is apparant, Rom. 9.13. I have hated Eſan, and loved Iacob: this is not put down but with oppoſition: I have loved Iacob, and hated Eſau: that is to ſay, I have not decreed nor offered this grace and favour of election to Eſau, which I have allowed to Iacob: it is that which is further manifeſt in the 18. verſe of the ſame chapter, I will have mercy on whom I will, and whom I will I harden, &c. This God doth freely from his owne will; his will is the ſolitary cauſe of denying the grace of election: the cauſe why he choſe Iacob, and hated Eſau, was nothing but his will: it is manifeſt, Rom. 9.11.12. before they had done good or evil, God ſaid, that the elder ſhould ſerve the yonger, that it might be of grace: if you aske the Apoſtle a proofe of this, he alledges a place out of Exodus: if any man ſhould wrangle with God, and ſay, God is unjuſt, that he ſhould love one, and hate another; the Apoſtle anſwers, There is no unrighteouſneſſe with God, ver. 14. and for this he gives a proofe, Exod. 23.19. I will have mercy on whom I will have mercy, and whom I will, &c. As God doth abſolutely love whom he will, ſo he doth abſolutely hate whom he will; he denies the grace of election to the moſt: there are but a few that have favour; Mat. 20.16. Many are called. The next thing is, that he deſtinates them to deſtruction, as the puniſhment of ſinne. Iude 4. men were before of old ordained to this condemnation: He hath prepared Tophet of old, Eſa. 30. ult. not that God doth delight in the torment of the creature, or created any thing that he might deſtroy it; but out of his hatred to ſinne, and love of juſtice, did decree, and prepare to puniſh all, and onely ſuch as ſhould live and dye in ſinne, without repentance. That negative act of reprobation, or preterition findes all men alike, in the ſame condition; this poſitive act of predamnation, reſpects men as ſinners, without repentance. That firſt act is grounded onely on the abſolute will of God, I will have mercy on whom I will, &c. and whom I will I harden: but this latter act is an act not ſo much of power as of juſtice, and alwayes hath reſpect to ſinne. The third thing, That he actually puniſhes them when they are wicked: It is manifeſt, that they that be born in ſinne, and live in ſinne, knowing it to be ſinne, be enemies to God, and to the grace of God; and them he actually hates when they are wicked. This is apparant; Thou hateſt all thoſe that worke wickedneſſe; and that hatred carries the puniſhment, as appeares by the next words of my Text; and thou deſtroyeſt all thoſe that tell lyes: and therefore he doth not hate them, as they are men, and his creatures, but as they are wicked. Bernard ſaith, man could not endure after Gods making, but he would be better; therefore he was caſt out of Paradiſe, Godhating all iniquity in whomſoever it was, elect or reprobate, Pſal. 45.7. Thou loveſt righteouſneſſe, and hateſt iniquity: and this I might ſhew unto you, that there is no ſinne almoſt, but I can bring you a plaine text of Gods hatred of it; ſometimes hating idolatry, ſometimes hating blood, ſometimes falſe weights, ſometimes contempt of his Word, ſometimes wicked thoughts; all which ſhew, that he hates iniquity: two wayes he manifeſts he hates it; in ſome, becauſe he deſtroyes them for it: in others, becauſe he tooke it away by juſtice, in his owne Sonne. And thus much for this deſcription.

Queſt. How juſtly can God decree and deſtinate men to hatred and deſtruction abſolutely?

Anſw. The anſwer is thus: Becauſe he is the creator of all, the Lord over all; by either of which, he may decree what he pleaſe concerning his creatures. We manifeſt this: firſt, that he is the creator of all, no man makes queſtion; then if he made all as he would, and to what end he would, (deformed in body, or deſtitute of good, Eſai 64.8. We are the clay, and thou art the potter, we are all the workes of thy hands,) may not he the Potter, of one and the ſame lumpe, make one veſſell to honour, and another to diſhonor. If he may make a veſſell as he will, then he may doe with it what he will, Rom 9.20, 21. when he had ſpoken of mans reprobation, there may be ſome that would queſtion with him, and ſay; How is this juſt? he anſwers, What are thou oh man! that diſputeſt with God? ſhall the thing formed, ſay to him that formed it, Why madeſt thou me ſo? So verſ. 20. The potter hath power over the clay, and hath not the Lord much more power over us? Secondly, He is an abſolute Lord over us, What followes then? he may therefore for the manifeſtation of the greatneſſe of his mercy, appoint ſome to glory, and ſome to deſtruction. Why? becauſe he is abſolute Lord: marke the place in which the Apoſtle ſpeakes of the Potter, What if God willing to ſhew his wrath, to make his power knowne, endure with much patience, the veſſels of wrath, prepared to deſtruction; that he may magnifie his wrath upon the one, and his grace upon the other? So alſo in 2 Tim. 2.20. in a great mans houſe there are veſſels to diſhonour, and ſome to honour; the abſolute Lord may appoint what he will: the Lord is abſolute Lord of his houſe, he may appoint ſome to honour, and others to diſhonour. To conclude this with a ſpeech of Saint Auguſtine, againſt our univerſaliſts; they plead that Auguſtine is all for them, he uſes a pretty ſpeech; the firſt man came into the world without originall ſinne, and was made of a pure maſſe; God might then appoint ſome to deſtruction, and who dares come to God, and ſay, Why haſt thou done ſo? ſhall they of like condition come and reaſon with God, Why diddeſt thou chooſe him, and refuſe me? there is the like in him as there is in me, Why haſt thou done ſo? the anſwer ſhall be this; Hath not the Potter power over the clay, to chooſe one veſſell to honour, and another to diſhonour. So that we ſee that God may juſtly deny the grace of election?

Queſt. Why is it ſaid, that God actually hates and puniſhes men, when they are wicked?

Anſw. Becauſe he is juſt, he may actually hate them when they are wicked: he decrees it before, but then he actually hates them: we manifeſt it after this manner; Whatſoever he decrees, he executes not till he have cauſe, becauſe he is juſt. Of the former, namely that God ſhould decree, Auguſtine ſaith, there are cauſes ſecret to man, but there is no unjuſt cauſe. Of the latter, that he actually hates them, the cauſe is manifeſt, they are actually wicked.

Queſt. The laſt thing: Why ſay you, that he hates all iniquity?

Anſw. Becauſe he is good and righteous, and loving; therefore he cannot chooſe but hate ſinne: nothing is more proper to love, then to hate that which is an enemy to that which is beloved: nothing more proper to God, then to hate ſinne, as Saint Auguſtine, it is apparant thou loveſt righteouſneſſe, and hateſt iniquity. So that you ſee, I have opened this deſcription: out of which there may be made many Uſes.

Vſe 1. This teacheth us, firſt, what to beleeve and profeſſe in thoſe great and controverted points, concerning univerſall grace, election, reprobation, redemption, &c. in which we muſt be wiſe to ſobriety, that we daſh not into errors: God (as hath bin ſaid) did love ſome above others, with a ſpeciall love, for whom he hath prepared grace and glory: thoſe whom he did not love with this ſpeciall love, he paſſed over, and for them he prepared neither grace nor glory: and thus farre we goe without ſtraights; for it is granted by all, that God may deny that grace and glory, which he gives to others, and paſſe them over; becauſe to ſome grace and glory are his owne free gift, and he may doe what he will with his owne. But ſay ſome, God cannot juſtly deſtinate men to deſtruction, before they are wicked; to doe ſo, would be tyranny, &c. To this we anſwer; it is high preſumption, for duſt and aſhes to limit the ſoveraignty and abſolute dominion of the almighty, yea ſo much as to queſtion, what God may doe; woe unto him that ſtrives with his maker, ſaith the Lord by Iſaiah: Who hath injoyned him his way, ſaith Elihu? if, as the Potter out of the ſame lumpe, makes one veſſell to honour, and another to diſhonour, who ſhall charge him with injuſtice? Is God tyed to any? who hath given to the Lord, to make him a debtor? Injuſtice is the violation of a right; there is no injuſtice, where there is nothing due: indeede if God had deſtinated a creature to torment, being innocent; this had not bin an act of juſtice, but of ſoveraignty; yet was it not an act of injuſtice, becauſe of ſoveraignty. But this problematicall queſtion is to us needleſſe; there is no cauſe of flying to the abſolute dominion, and royall power of God, to anſwer this objection. To the Law and to the Teſtimony, God hath ſufficiently declared and juſtified the equality of his own wayes; let us with meekneſſe and humility of ſpirit, ſeeke and ſubmit to the revealed trueth: God hath prepared grace, and glory, for ſome that were not worthy of it: admire the richneſſe, and freeneſſe of his grace, and goodneſſe, he hath not done the like for all; ſit downe in ſilence, he hath done thee no wrong: but he hath prepared ſome for deſtruction; no, man prepares himſelfe for deſtruction by his ſin: Thy deſtruction is of thy ſelfe, oh Iſrael! God onely prepares deſtruction for the ſinner, he hath prepared Tophet of old; and what injuſtice is there in this? God made his creature holy, and able to ſtand; his creature left to himſelfe, forſakes his holineſſe, and ſins: God decrees to puniſh him for this ſinne, and doth puniſh him; Are not the waies of God equall? thus God cannot juſtly be charged with mans perdition.

Object. But he is the cauſe of all his ſinne, if this doctrine of reprobation be true.

Anſw. God forbid; he that prohibits and puniſhes ſinne, doth not procure and cauſe it; let no man ſay, (ſaith the Apoſtle Saint Iames) When he is tempted, I am tempted of God: for God cannot be tempted with evill, neither tempteth he any man: But every man is tempted, when he is drawne away of his owne luſt, and inticed. Every good gift, and every perfect gift is from above, and commeth from the father of lights, &c. Neither doth the contrary follow from the doctrine that hath been taught: God doth deny his grace to ſome, but he doth not infuſe corruption or ſin, into any; and therefore cannot be charged, as the author of ſinne: the deniall of grace is the antecedent of ſinne, but not the cauſe: between the antecedent and the conſequent, there is no caſuality: the Sunne not giving his light, there followes darkneſſe on the earth, yet is the ſunne the cauſe of light, not of darkneſſe: God witholding his grace, and ſpirit, from his creature there followes ſinne, and wickedneſſe in the creature: yet is God the cauſe of the grace, and holineſſe, of the creature, not of ſinne and wickedneſſe, which is in it: I ſtand not long on theſe things, it is my purpoſe to teach, not to diſpute, and theſe abſurdities heaped upon this doctrine, ariſe as directly and in as full force againſt the opinion of the objectors; let them ſee how to ſalve themſelves, and the ſame plaiſter, will ſerve us, as well as them.

Againe, they ſay, it is injuſtice, to hate where there is no ſinne; hatred ſignifies; Firſt, to love one leſſe then another (as hath been ſhewed.) Secondly, to decree. Thirdly, to denounce. Fourthly, to execute puniſhment. In the firſt ſenſe, it is no injuſtice, to hate without reſpect to ſinne; we may, (and why then may not God) prefer one thing before another, both being of the ſame goodneſſe? and in this act, the thing preferred is loved, the other hated: In the three laſt exceptions, there is no injuſtice; for God doth not decree, or denounce, or execute puniſhment, ſave onely againſt ſinners, and for ſinne: Take it in a ſimilitude; if a free Prince, of two beggers, advances the one to riches, and honour, and deſerts the other, and ſuffers him in his beggery, there is no injuſtice in it: If Pharoah reſtore his Butler and hang up his Baker, both having offended, there is no injuſtice in it: If God ſet a ſpeciall affection, on ſome of his creatures which he denies to others: why ſhould any repine? is thy eie evill, becauſe I am good? No ſay they, but God ſhould not be made the author of mans ſinne, and miſery: there was ſomething in man that did provoke God to paſſe him over, and for which he did appoint him to wrath. I anſwer, is this the thing you deſire? agree then on this, that God is the cauſe of mans grace, and glory; that there was nothing in man, that did move God, to chuſe him, and predeſtinate him to life: how like you this? This doctrine will not down with theſe diſputers, they as much miſlike, that Gods will ſhould be taught the cauſe of grace, as of ſinne, and would have a man the framer of his owne fortune: a mans election grounded on his faith, as his reprobation on his infidelity: we know who anſwered the Apoſtles, who made thee to differ from thy brother? with, Ego diſcrevi meipſum, I made my ſelfe to differ from my brother: this is aimed at, though they bluſh openly to profeſſe it; it is but a pretence to cover this that they ſtand upon ſo much, that by this abſolute decree, God is made the author of ſinne, or miſery: we only ſay with the Scripture, that God to manifeſt the power of his wiſedome, juſtice, grace, mercy, and other Attributes, choſe ſome to life, and paſſed over other ſome: If it be demanded, why he choſe thoſe whom he choſe, and not the other whom he paſſed over? The anſwer is, becauſe it pleaſed him: there was no excellency in Peter above Iudas, which ſhould incline God to elect Peter, when he paſſed over Iudas; nor wickedneſſe in Iudas, which was not in Peter, which might provoke God to paſſe over or reprobate Iudas, when he choſe Peter: according to that of the Apoſtle, Rom. 9.11. For the children not being yet borne &c. we ſay, that they whom God paſſed over, ſinned and continued in ſin, and for ſinne, were decreed to be puniſhed with everlaſting torments; and though ſinne be not the cauſe of reprobation, yet is there no man damned, or decreed to be damned, but for ſinne: Oh! but it ſeems contrary to the goodneſſe of God, thus to hate, or paſſe over any: I anſwer, God is good, and doth good, and the whole earth is full of his goodneſſe: but it muſt be conſidered, that the goodneſſe of God, doth not binde him to communicate to every creature, all that goodneſſe of which the creature is capable, and he can beſtow without impeachment of his juſtice: who dare deny, but God might have eſtabliſhed the Apoſtate Angels, that kept not their firſt eſtate, that they ſhould not have fallen? he did it not, was this contrary to goodneſſe? God diſpences not amongſt men equally, riches, honours, friends, &c. is it contrary to his goodneſſe; it is ſufficient, that there is no creature, (much leſſe no man,) which is not abundantly ſatisfied with the fruites of Gods goodneſſe, in ſome kinde or other; it is not to be expected, that this goodneſſe, ſhould in the ſame kinde, and meaſure, be extended unto all: God is a moſt free agent, is not bound to any; that we have any thing, it is his bounty; we have no cauſe to complaine, we have no more, but be thankfull, we have ſo much: it is Gods great goodneſſe to ſome, that he hath looked on them in a low eſtate, and paſſed by them in time of love, and drawne them to himſelfe, and prepared for them grace, and glory; and that he hath not done, ſo much for all, is no detraction from his goodneſſe. But why ſhould God paſſe over anger? Why doſt thou diſpute with God? He hath done it becauſe he would, Rom. 9. He hath done it for himſelfe. Prov. 16.4. In a great houſe ſome veſſels, &c. 2 Tim. 2. And why ſhould they repine at this? I demand this of them? If God hath decreed all beaſts of the earth, to ſlaughter, for the nouriſhment of men, without injury to the beaſts; Why may he not decree men to deſtruction, for his owne glory, without injury to man? is not God the abſolute Lord, as well of men as of beaſts? might not he who made thee a man, have made thee a beaſt? ſhall he loſe his right of diſpoſing of thee, becauſe he hath made thee a man? is not? ought not, man to be as much ſubject to his glory, as the beaſts are to mans pleaſure, or nouriſhment? I conclude, we learne by the right underſtanding of this divine Attribute, to keepe our ſelves from being intangled in the erroneous doctrine of Pelagianiſme, the very deſtruction of all true religion, and piety, of all ſound comfort, and peace, as I might ſhew at large; but of this uſe at this time ſo farre.

FRom the goodneſſe of God, I have ſhewed on the one ſide his love, his grace, his mercy; and on the other ſide, his juſtice, his anger, his hatred: all of which, are backed, and aſſiſted by his power; and therefore in the next place, the next Attribute we are to ſpeake of, is the power of God; and before we come to that, we are to adde a uſe or two more, to the doctrin that was delivered of the hatred of God; the uſe is thus much.

Vſe. Seeing Gods hatred is that by which he hath denied the grace of election, &c. then every man ſhould labour to ſearch, and know, whether he be under the hatred of God, or the love of God? the moſt are (as we have ſhewed) hated, and this grace of election is given to few: it is therefore good for a man, to looke about him, whether he be not one of the moſt that are hated: if in the Goſpell where Chriſt tells his diſciples, that one of them was a devill, they fell all to ſearching themſelves; How much more when twelve for one, is a devill, ought we to ſearch our ſelves? when ſo many are reprobated; it is reaſon every man ſhould ſearch to know whether he be beloved, or hated.

But ſome will ſay unto me, Sir, it cannot be knowne, and then how vaine is that ſearch? for who hath knowne the counſells of the Lord?

To this I anſwer directly, no man knowes the counſell of the Lord; and for any thing I know, that is true, that ſome ſtand ſo much on, that every man is bound to beleeve, that he himſelfe is choſen, rather then rejected; yet a man may know, whether he be in the eſtate of election or no: how is that? if a man be not in the eſtate of grace, but in the eſtate of infidelity, if he be in the hardneſſe of his heart, and in the blindneſſe of his minde, and be in a benummed conſcience, to make no care of ſin, and to conclude with wicked men, if I be elected, I ſhall be ſaved, do what I will; but if I be reprobated, I ſhall be damned, let me live never ſo holy; that man is not yet in the eſtate of election: when a man heares his ſin reproved, and is not bettered by it, but ſpurnes againſt the reprover, and the reprofe; this is a fearefull ſigne of reprobation: I ſay, let every man examine himſelf; becauſe if this be the night that God ſhall take thee way, (if thou be in infidelity and the more thou heareſt, the worſe thou art,) what ſhall become of thee? therefore look to thy ſelf, leſt thou die, as the moſt do; and ſo in the eſtate with the moſt. I ſhut up this; if any man finde ſoftneſſe of heart, ſo that he ſorrowes, becauſe he cannot ſorrow; if a man finde in himſelfe, hatred of ſinne, love of righteouſneſſe, poverty of ſpirit, purity of heart, &c. that man may aſſure himſelf, that he is not in the eſtate of reprobation; and he is to magnifie God, and to worke out his owne ſalvation with feare and trembling.

Vſe 3. A third Uſe is this, If God hath ſhewed this mercy to any, and given them this favour, they have cauſe to rejoyce herein, not onely in reſpect of the greatneſſe of it, but becauſe they are but few, to whom it is given: Haman rejoyced becauſe he was bid to the Queenes feaſt, and none but he: how exceedingly ſhould men value this mercy; that wheras there are but few to whom God ſhewes this mercy, they ſhould be of that number: Saint Auguſtine ſpeaking of this man that ſhal be ſaved, and of thoſe that periſh, ſaith, they are by nature both miſerable alike. Therefore if whilſt this man abides in his miſery, God be more mercifull to thee that art ſaved; be not high minded, but feare, and glorifie God, and pitty others, and be thankfull to God, for thy ſelfe: doth God actually puniſh none, but when they are wicked? then let no man, when he is puniſhed, accuſe God, but blame himſelfe; for God puniſheth no man, but for his owne ſinnes. In condemnation there are two things, the decree, and the execution: of the decree, is no cauſe, but the will of God: the execution is alwayes for ſinne; he never puniſheth any but for ſinne.

Object. But ſome will ſay unto me, If God have decreed it, a man cannot chooſe but ſinne: and as he ſaith, Rom. 9. what ſhall a man doe?

Anſw. The anſwer is with the Apoſtle, Rom. 9.19. who hath reſiſted his will? if his will be not reſiſted, why doth he complaine? I anſwer, Gods fore-knowledge is no cauſe of the evill; for what if he did foreſee it, and fore-know it; that was no cauſe of it: Auguſtine, concerning that objection of Pharaoh, that he could not be converted by the miracles of Moſes, becauſe God did fore-ſee he would not; anſwers, that God did fore-ſee this; but (ſaith he) the fore-knowledge of God, did not compell him to be wicked, but he was wicked voluntarily. To ſhut up this; God doth not infuſe any evill into men, but denying them grace, they of their owne nature, neceſſarily fall into ſinne, and therefore are juſtly condemned, and no man can accuſe him, as ignorant fooliſh men doe; no cauſe ſhall be laid upon God, but as the Prophet Hoſea hath it, None hath deceived thee, thy deſtruction is of thy ſelfe, O Iſrael! but thy ſalvation is of me. And ſo much ſhall ſuffiſe for the Hatred of God.

To explane the power of God; the Grecians to expreſſe it, uſe theſe two words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and that the Latines call Domini, or poteſtatem, and this potentiam, that is to ſay Dominion, or right, and power, or might. In the firſt place, we will ſtand upon dominion or right, and therefore we have choſen this Text: and the Queſtion is this:

Queſt. What is the Dominion of God, or of the Divine Eſſence?

Anſw. It is a communicable Attribute, whereby he is firſt and chiefe abſolute, and moſt free Lord over all, and over ſome more ſpecially then others. To open this: This power is given to God, that it might be knowne, that whatſoever God doth by his might and ſtrength, he hath right to doe it: he doth it not as tyrants, but as a juſt Lord. I ſay, this is a communicable Attribute, becauſe there is the ſhadow of it in man. This power is attributed to God, as 2 Chron. 20.26. Oh Lord God of our Fathers! art not thou the God of all power? &c. in this caſe we may ſee that which is applyed to Chriſt, 1 Tim. 16.15. he is called the King of Kings, and Lord of Lords, Revel. 17.14. The next thing, we ſay he is chiefe; for he receives not his dominion from any other, but of him others have that power that they have: therefore Salomon ſaith, Pro 8.15. By me Kings reigne. Againe, he is free Lord, as the Apoſtle, Rom. 9.15. He will have mercy on whom he will have mercy, and in the 18. verſ. he will harden whom he will: and in the 20. verſ. who art thou that wilt call him to judgement? yet further, over ſome more then others, for 1 Tim. 4.17. as he is the Saviour of all, but eſpecially of thoſe that beleeve: ſo he is Lord of all, but eſpecially of his redeemed, Pſal. 2.8. Aske of me, and I will give thee the heathen, &c. if he give them to his Sonne, he was Lord over them himſelfe; eſpecially over thoſe that are of the Church. And this is the explication of the firſt Queſtion.

Queſt. Why is ſuch a Dominion attributed to God?

Anſw. Becauſe he is creator and poſſeſſour of all: firſt, he is creator, Gen. 1. That the creation of all was from him, the Apoſtle Peter hath it, 1 Pet. 4.17. He is the faithfull creator: thereupon the name Ichovah is given to him; he that hath a being of himſelfe, and gives being to the creatures; the creator hath ſtill power over the creatures. As creator, ſo poſſeſſour, Gen. 14.22. when he made all things, he kept a right unto himſelfe; and though he had given the earth to the children of men, yet the right of poſſeſſion he keepes to himſelfe: therefore dominion may well be attributed to him.

Queſt. Why is it ſaid that he is firſt and chiefe Lord?

Anſw. For that his power is eternall, Chriſt teaches to acknowledge it in his prayer, Mat. 6.13. thine is the kingdome, power and glory, for ever and ever: therefore this power is eternall, it hath neither beginning, ſucceſſion, nor ending. If any ſay unto me, How ſhould that be, that this power ſhould be eternall, ſeeing the things that were created, were created in time?

Anſw. It is true, he created things in time, but his power was before time; God is nothing, but one eſſence, and this power was eternall, like himſelfe; and therefore the firſt and chiefe Lord.

Queſt. Why ſay you, that he is the moſt abſolute, and free Lord?

Anſw. Becauſe he may uſe all that he hath made at his owne pleaſure, without let of any other; for the ſalvation of his own, and the deſtruction of the wicked: for this is to be abſolute Lord, when one hath a power over all things to doe as he pleaſeth, & hath no ſuperiour either to call him to account, or hinder him. God is of ſuch power, he may do what he liſt, without controle, or hindering. This appeares firſt in man, for whom he made all creatures, he may doe what he will with him; he might make them, as he made them, no man can call him to account. Firſt, for the body, he may make the body perfect, or imperfect, crooked or ſtraight, and who ſhall ſay, Why madeſt thou me ſo? for his eſtate, he may make ſome poore, and ſome rich; ſo for his ſoule, he may elect whom he will, and call whom he will, and juſtifie whom he will; he may ſhew to ſome the way to ſalvation, and others not; and who ſhall call him to account for it? and ſo for gifts, they are diſtributed according to his will. Finally, in all other creatures; he ſets the Sunne in the firmament, and gives him his courſe, to runne, and he can bid it ſtand ſtill: and ſo for fire, and water; he makes water ſave his own people, and drowne his enemies: he can make the fire to conſume Sodom, and to ſave his owne children.

Queſt. Why doe you ſay, that he hath power over ſome more then others?

Anſw. Becauſe he hath power over ſome by right of redemption, and ſpirituall marriage: he hath a power over all by right of creation, but ſpeciall power over ſome by right of redemption, becauſe he hath redeemed ſome by the blood of his Sonne, 1 Cor. 6.9. you are not your owne, you are bought with a prace: and the Apoſtle Peter ſheweth what price, 1 Pet. 1.18. we are not redeemed with ſilver and gold, but with the precious blood of the Lambe: and in the Revelation, it is ſaid, thou haſt redeemed us from among all kingdomes and Nations. There is another ſpirituall right, and that is by ſpirituall marriage, Ier. 51.22. we read it although I was a husband to them, or as Iunius reads it, ſhould I continue to be a husband to them: when therefore he hath thus redeemed them by the blood of his Sonne, and married them to himſelfe, he hath a ſpeciall right to ſome more then to others. Now to come to the Uſes of this.

Vſe 1. The firſt is this: there is not, nor can be any injuſtice in God, to diſpoſe as he will of his creature: will he make his creature faire or deformed? will he make his creature with one eye? will he make his creature to want a limbe? will he make this man a King, and that man a ſlave? no injuſtice in God; Why? he is the Lord over all: it is not injuſtice, for he is Lord over all. I wonder at the wrangling wits of ſome, calling God to an account, why he ſhould make one man faire, & another deformed? and why he ſhould chooſe one man, and refuſe another, and make ſome rich, and others poore? Why ſhould any man call God to account for theſe? ſeeing he is abſolute Lord: we conclude with that, 2 Pet. 3.17. Seeing you know theſe things, take heed brethren that you be not plucked away, with the error of the wicked, by theſe whiſpering ſpirits, which goe up and downe. And ſo I end this Uſe.

Vſe 2. This teaches us, that if any man will have all creatures to doe him good, he muſt labour to have God on his ſide, who can command all thoſe creatures: As the Centurian ſaith, Luke 7.18. I command whom I will; God can much more ſay to every thing, doe this, and it doth it: therefore every man ſhould pray to God, to have him on his ſide; for inſtance, Iacob is afraid of Eſau, and had cauſe to feare, for he was told, that Eſau came againſt him with 400. men; yet he remembred that God is the abſolute Lord, Gen. 32.11. he betakes himſelfe to prayer; Oh deliver me from the hands of my brother: yet in the next chapter, Eſau comes and faunes upon Iacob: God had ſo changed his heart: therefore every man after this ſort, is to flye unto God by prayer, for he is abſolute Lord. If men will have helpe, as Iacob had, they muſt uſe meanes as Iacob did, and ſeeke unto God by prayer. The heart of the King is in the hand of the Lord; as a boat upon the waters is eaſily turned with an oare, ſo God can turne the heart of Kings at his pleaſure: when Iehoram, 2 Kings 3.7. and Iehoſophat were friends, then my horſes as thy horſes, &c. ſo we may ſay, if a man be at peace with God, then all the creatures of God are for him, Pro. 16.15. If a mans wayes pleaſe the Lord, he will make his enemies to be at peace with him: then this teaches every man to be at peace with God, and make him his friend: men would have every thing to be good for them, nay, they thinke, the things that they enjoy are good for them, but they are deceived; it is a great anger of God, when he ſuffers men to goe on and proſper, and doth not ſhew his anger, when a man walkes not in his wayes: all ſhall worke for the good of thoſe that love God, and are called according to his purpoſe; but all ſhall worke for the evill of thoſe that goe on in ſin, and bleſſe themſelves in their flouriſhing eſtate.

Obje. But ſome may ſay, who hath more enemies, then thoſe who are in league with God? Chriſt himſelfe ſaith, In the world, you ſhall have affliction: how is this true?

Anſw. I anſwer, they want their love, and have their hatred; but it is when their hatred is better then their love; if their love were better for them, they ſhould have it; but God ſees their love would be evill to them, therefore they are without it: Saint Auguſtin explanes that place, in 25. Gen. The elder ſhall ſerve the yonger; it may carry this kind of alluſion, that wicked men ſhould ſerve the godly; perſecutors, ſaith he, are ſervants to the godly; how? in the ſame maner as ſire is ſervant to the mettals, as the Oven and the mill are ſervants to the Corne; now then, the fire is ſervant to the mettals, to purge out the droſſe; and the Oven, and the Mill, is ſervant to the Corne, to grind, and bake them, &c. So the wicked is ſervant to the godly, becauſe he purges, and makes him fitter for God: ſo that all theſe things, by Gods power, are made for their good; If God be abſolute, &c. this teaches every man, that they muſt labour to ſerve him; every one, in what condition ſoever, be they never ſo much above others, be they high, or low, for he is Lord, therefore they ought to feare him, and ſerve him: Saint Bernard ſaith, power appertaines to him, that is Lord and maſter; doth it ſo? then eſpecially it belongs to God: Mal. 1.6. If I be a maſter, where is my feare? So to every one, if he be Lord of all, where then is his ſervice? none can ſay, he is not ſubject to him; when the Lord did deliver his law, Exod. 20.2. It was thus, with a preface, I am the Lord thy God, therefore keepe my lawes, whatſoever I command thee; this is that which every man ſhould performe unto him, and ſay with himſelfe, God is my Lord, and I his ſervant, therefore I muſt endeavour ſtill, to do him ſervice; every one ought to performe this unto him, and to obey him in all things: Pſal. 119.6. I had reſpect unto all thy commandements; as the Apoſtle Iames ſaith; he that ſaith to thee, thou ſhalt not commit adultry, ſaith alſo, thou ſhalt not ſteale, &c. Salvian ſaith, no ſervant when he is commanded, may chuſe in what he will obey, if he will acknowledge his maſter; he that doth what he liſt, he doth not his maſters will, but his owne: he that will obey God, muſt not doe what he liſt, but what God will have him, becauſe he is abſolute Lord: and this is that duty that is required of us; to give him obedience in all his commandements; and this ſhall comfort us, that we have obeyed and ſerved him here, and we ſhall have glory, and happineſſe hereafter.

The next queſtion is:

Queſt. What is the power of God, or of the Divine Eſſence?

Anſw. It is a communicable Attribute, whereby he is able to doe all things what he will, and many things that he will not: this muſt be unfoulded; the thing that is deſcribed is power; the Maſter of Reaſon: Phyloſophie tells us, there is a double power; one paſſive, and another active: paſſive, by which a thing is able to ſuffer ſome change, in ſubſtance, or accident; when we ſpeake of God, we may not think of this power, becauſe God is Immutable without chang; Iam. 1. he therfore having perfection, cannot change, nor ſuffer in ſubſtance, or in accidents, which he hath not, and therefore he cannot die, nor deny himſelfe; and this doth eſtabliſh his power, as after I will ſhew: Active power, we confeſſe is to be given to God, not that God hath accidents in his Eſſence, but we ſpeake after mans capacity; and hereof this place is meant: So, Exod. 34.6. in the deſcription of God, he is ſaid to be ſtrong; So in the fowrth verſe, of the ninth chapter of Iob, that we have read for this time, he is wiſe in heart, and mighty in ſtrength: the former part of this chapter, is but a deſcription of the power of God: and Chriſt hath taught us, Mat 6.13. thine is the power, that is, this active power that we have deſcribed, we ſay, that it is a communicable Attribute: for the reaſon we have before ſpoken of; The next, that he is able to doe all things whatſoever he will; hereupon he is ſaid to be omnipotent, whatſoever he will, whatſoever he pleaſe that he can doe; this power admits another diſtinction, it is either active, or abſolute; active is that by which he hath, and doe whatſoever he will, Pſal. 115.3. Looke what it pleaſeth him, that hath he done in heaven, alſo in the earth. And ſo alſo, Ephe. 1.11. He works all things, according to the counſell of his owne will: and by his actuall power, he workes, ſometimes immediatly, and ſometimes mediatly; immediatly by his word, and beck; and ſo he doth what he will, without the concurrence of the creature: mediatly, when he uſes the miniſtry of the creatures, for the working of what he will: and this active power of his, is as large as his will, and is limited by his will; he can do whatſoever he will, and what he will not, that he doth not: hereupon is that Saint Cyprian ſpeakes, Gods will is to doe, if he will, it is his deed: Tertullian makes a difference between the will of God, and the power of God, (if there be any) Gods power is more large then his will. The next, he can do, what he doth not; and what he will not, he hath power to do it: this is called abſolute power, by which he can do all things: heerupon is that which Chriſt hath, Mat. 19.26. Luke 1.37. There is nothing unpoſsible to the Lord. Ephe. 3.20. Iob 4.2. I know thou conſt doe all things: This power is not limited by his will, he is able to doe more then he will; and whatſoever he hath done, he could doe it better, after a ſort if he would, Matth. 26.33. I could pray unto my father, and he would give me more then twelve legions of Angels: And yet Chriſt, would neither pray for them, nor the father give them. Matth. 3.9. He can raiſe up children of ſtones, that which he never did, yet thus the Scriptures ſhewes, that his power, is beyond his will; Ephe. 1.3. Who is able to doe exceeding abundantly, above all that we are able to aske, or thinke: who would call it into queſtion, but that God, if he would, could have made many, and alſo other worlds? nay, as many men more as there are: Saint Auguſtine ſaith, that he could, and can doe many things, that he will not doe; ſo that this is manifeſt, that he cannot onely do all things, that he will, but alſo what he will not, &c. but yet we muſt obſerve, that ſome things, ſometimes are ſaid to be impoſſible, and it is not abſurd; neither can any offend in ſaying, that there are ſome things, unpoſſible for God to do, even by his abſolute power: firſt, there are ſome things impoſſible to be done in themſelves, and their owne nature; of which number, are thoſe things, that imply a contradiction; the affirming, and denying of the ſame thing, in the ſame time, in the ſame reſpect, is called a contradiction; for inſtance, to affirme that Peter, lives and breathes, at one and the ſame time, and yet to ſay, Peter doth not live, and breath; to ſay, it is light, and to deny it is light; to ſay the world was created, and not created, theſe are contradictions; then we apply this, God cannot make contradictions true; he cannot make the world, and then make it never to have been; when he hath created it, he may deſtroy it, but yet it had a being. &c. Secondly, we ſay that there are ſome things impoſſible, not becauſe they are impoſſible to be done, but for God to doe them; the evill of ſinne is impoſſible for the creator to doe; but for the creature, it is poſſible; to cat, to ſleep, to walke it is impoſſible for God to doe: to the like purpoſe, the Apoſtle 2 Tim. 2.13. ſaith, God that cannot deny himſelf. 1 Titus 2. God cannot lie: man can lie, man can deny himſelf: Hab. 1.15. Thou art of pure eies, &c. that is, thou canſt not ſee ſinne, goe unpuniſhed; men may, but God cannot: theſe things are poſſible to the weakneſſe, and to the infirmities of man, but they are not poſſible to God: and thus I have explaned this deſcription, of the power of God.

Queſt. Why is power Attributed to God, or the Divine Eſſence?

Anſw. Becauſe he can make, mar, and deſtroy. Secondly, he can bring light, out of darkneſſe; good, out of evill. Thirdly, he gives to every creature, what power ſoever it hath; therefore doe we juſtly attribute power to God: to explane theſe; firſt, he makes, and deſtroies with his word, which the greateſt power in the world cannot doe, for that muſt uſe the power of others; but God if he ſpeak the word, it ſhall be done, it is out of his wiſdome, and goodneſſe, to man and not out of any neceſſity to himſelf, that he uſeth the helpe of the creature in working; for whatſoever he doth will, he can doe it with his beck; therefore it muſt neceſſarily follow, that power muſt be attributed to him. The next reaſon is, power is attributed to him, becauſe he can bring light, out of darkneſſe; good, out of evill: he hath taught men indeed that art, that they can make good out of naturall evill; but out of morall evill, they cannot; none have this power, to bring good out of ſinne, but He: Saint Anguſtine ſaith, that what is done beſides his will, is not done againſt his will, in that he ſuffered it to be done, and he never ſuffers againſt his will: and that he would never ſuffer evill to be done, but that out of his omnipotency, he would make good come out of that evill; ſo it commeth to paſſe, that though a thing, be done contrary to the will of God, yet the will of God is done in it; as Iudas in the betraying of his maſter; the act as he did it, was contrary to Gods will, yet it is ſaid, that he did nothing, but it was afore determined, by the will, and counſell of God; therefore power is to be attributed to God. The laſt reaſon, there is no power that any creature hath, but they have it from him; great is the power, that is given to creatures, to Angels, to men, Iob 40. When Iob ſpake to God &c. The Lord ſaith unto him, hath man the ſtrength of theſe creatures, the Behemoth, and Leviatham, that ſcorn the Armies, where had they it? I have given them it, ſaith God; the power that Angels have, we read that one Angel ſlew an hundred foureſcore and five thouſand of the enemies of God, in one night; then what power is he of, that gives ſuch power to one of one kinde of creatures? therefore power is juſtly attributed to God.

Queſt. Why doe you ſay that God is abſolute, to doe whatſover he will?

Anſw. The anſwer is, becauſe his power is infinite: for ſeeing God is infinite, his power muſt be infinite; for indeed the power of God, is nothing elſe but the Eſſence of God, and the Eſſence of God is infinite: Gods power is infinite in three reſpects: infinite in nature, in effect, and intention: infinite in nature, becauſe it is Gods Eſſence; for as an infinite power cannot poſſibly be in an infinite ſubject, ſo an infinite ſubject cannot poſſibly be without infinite power: infinite in effects, the power of every thing is meaſured by the effects: for inſtance, the Sunne is more powerfull then all the other ſtars, becauſe it doth produce more effects in the things below, then all the ſtars; and if the ſunne could produce infinite effects, it ſhould be infinite: now God is infinite in his Eſſence, becauſe he can doe infinite things; &c. as in creating, he could have created more worlds; indeed his power is in the operation limited by his will, but he hath a greater power in himſelf, infinite in effects: Thirdly, infinite in intention, the School-men tell us, that Gods favour is infinite, extenſively, and intenſiveſy; extenſively, becauſe it can extend it ſelf to infinite effects: intenſively, becauſe it could be more powerfull in every worke, then actuall it is: and thus God is able to doe above all we are able to think.

Queſt. Why is it ſaid, that God is able to doe whatſoever is abſolutely poſsible?

Anſw. Becauſe ſome things are abſolutely impoſſible to be done, as things that are repugnant to the perfect wiſdome, and purity, and goodneſſe of Gods nature; and yet it is not want of power, not to be able to do theſe: for inſtance, as we ſaid before, he cannot doe the workes of a naturall body, he cannot eat, nor drinke, ſleep, &c. why? becauſe theſe things are repugnant to the perfection of his nature; for theſe are workes of weakneſſe, and of a naturall body, and not workes of an infinite Eſſence; he cannot change, becauſe he is infinite, and eternall; he cannot die becauſe he is life it ſelfe: it is the greateſt power, not to be able to doe theſe things: Saint Auguſtine ſaith, the power of God is not diminiſhed, when we ſay he cannot die, nor deny himſelfe; the reaſon is, becauſe if he could do theſe things, he ſhould be of leſſe power, for theſe come from weakneſſe, not from power; and the power of God appeares in doing whatſoever he will, not in doing that he will not, or that cannot be done for the infirmity thereof; God therefore is able to doe, whatſoever is abſolutely poſſible: we may explane this further: God cannot doe this, or that: why? becauſe it is contrary to his truth, to make a man an Aſſe at the ſame time, is contrary to truth; to make a body circumſcribed, and not circumſcribed, is to make that which is faulty, true; theſe things are impoſſible for him: if any man ſhall ſay, if God be omnipotent, let him make theſe things that he hath made, not to be made; this is to ſay, (ſaith Saint Auguſtine) let God not be true: and this is that the Apoſtle ſaith, 2 Tim. 2.13. God is faithfull; the father there tells us, that whatſoever is contrary to the nature either of God, or the creature, that is abſolutely impoſſible to be done by divine power; for it were weakneſſe to do ſuch things, he cannot lie, &c. becauſe it is contrary to his nature: Saint Auſtin ſaith, God cannot doe unjuſt things, becauſe he is the chiefeſt juſtice; ſo alſo the ſunne cannot make darkneſſe, becauſe it is light it ſelfe: Saint Ambroſe ſaith, what is impoſſible for him to doe, that can doe all things; but that which he is not willing to doe? all things then that can ſtand with the nature of God, he can doe? whatſoever is repugnant to his nature, that he cannot doe; not onely becauſe it is no power to doe them, but the greateſt power that can be, is never to be able to doe them.

This Doctrine thus conceived, will make a man able to defend the power of God, againſt all the idle objections that fleſh and blood can make againſt it: there is nothing that can be brought, but it is eaſily anſwered, by ſome one part of this deſcription that I havedelivered: if you looke to be grounded in theſe things, ye ſhall be able to informe both your ſelves and others.

Vſe 1. Here is great matter of comfort to the godly: what a comfort is this, that they being once in the eſtate of grace, ſuch as God hath eſpecially favoured, actually calling them and aſſuring them of his mercy, they cannot fall away from that eſtate? ſay the old Pelagians and new Arminians what they wil; 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.

Queſt. HOw are theſe perſons diſtinguiſhed? or how are theſe three diſtinguiſhed?

Anſw. The anſwer is, they are three, not divided, but diſtinguiſhed, truely, and really: not eſſentially, but perſonally, and that by their order, properties, and workes I ſay, they are diſtinguiſhed, not divided; there is a double diſtinction of perſons, one is called an eſſentiall diſtinction, then the perſons are ſo diſtinguiſhed as they are divided, and there is a perſonall, but not eſſentiall diſtinction; then one perſon is not ſevered from another, becauſe the Eſſence is not ſevered. Three perſons of men eſſentially diſtinguiſhed, are three men; but the perſons of the Trinity diſtinguiſhed onely perſonally, are not three Gods, but one. The former three perſons are three men, becauſe their eſſences may be divided, although not in the generall, yet in the ſpeciall; the latter three perſons, are not three Gods, becauſe their eſſence cannot be divided. Three men have all one nature, all one humanity, in the generall, but they have not all one nature in the ſpeciall; for the nature of one is not the nature of another: now in this, the reaſon is manifeſt, becauſe that their eſſence is finite, and diviſible; but here, there are three perſons, and cannot be three Gods, becauſe their eſſence is infinite and indiviſible: ſo that in the Trinity, there is, as a Father ſpeakes, alius & alius, not aliud & aliud; that is, there is but one ſubſtance, yet many perſons. As the Father is another perſon, but not another thing from the Sonne, and the holy Ghoſt another from them both: and this is manifeſtly proved after this manner:

Three muſt needs be a perſonall diſtinction, they are three witneſſes, (and a witneſſe cannot change his habit, as Hereticks ſay,) yet ſo as they are but one, Iohn 1.1. In the beginning was the Word, and the Word was with God, and the Word was God: the laſt of theſe manifeſts that the Eſſence is not diſtinguiſhed, but the perſons; for the Word was God: That there is ſuch a diſtinction, Pſal. 110.1. The Lord ſaid unto my Lord; there the perſon ſpeaking, and the perſon ſpoken unto, are diſtinguiſhed: the Lord ſaid to Sathan, The Lord rebuke thee; where in the firſt place is the Son, the Lord rebuke thee, he meanes the Father, Iohn 5.32. there is another that beareth witneſſe of me: and in Iohn 8.18. I beare witneſſe of my ſelfe: Iohn 14.10. I am with the Father: he doth not ſay, I am the Father, but I am with the Father: whereupon it muſt needes be, that there is diſtinction, betweene the Father, and Sonne, and the holy Ghoſt is diſtinguiſhed perſonally from them both, Mat. 3.15. there is a voyce from heaven, and the Spirit deſcended like a Dove, the Father ſpeaking, and the Sonne is he of whom he ſpeaks, the holy Ghoſt he that deſcended, Iohn 14.16.27. I will pray the Father, and he ſhall ſend another comforter in my name: whence it followes, that therefore the Father who ſends, and the Sonne who prayes, and the holy Ghoſt who is ſent, are three perſons really diſtinguiſhed. This may ſuffiſe to ſhew unto us, that there are three diſtinct perſon.

Queſt. But how are they diſtinguiſhed in their orders?

Anſw. Firſt, becauſe they are one before and after another, by an unchangeable order; firſt, ſecond and third, they are not one before another in dignity, but in order, and that is unchangeable; for the firſt cannot be the ſecond, nor the third; the Father cannot be the ſecond perſon, nor the Sonne cannot be the firſt, nor the third, &c. the reaſon of this is, becauſe the Father is of himſelfe, not of another, having the foundation of perſonall exiſtance or ſubſtance in himſelfe and of himſelfe; therefore it muſt needs be, that he muſt be the firſt; that is that which ſome thinke Chriſt intended, Iohn 5.26. The Father hath life in himſelfe; that is, firſt, and originally.

Secondly, the Sonne is of another, and therefore he cannot be the firſt perſon, becauſe he hath the foundation of a perſonall ſubſiſtance from the Father; and ſo he cannot be the third perſon, becauſe he hath it onely from the Father: this is that ſame in Iohn, As the Father hath life in himſelfe, ſo hath he given to the Son to have life in himſelfe &c. he receiveth it from the Father. The holy Ghoſt is neither of the Father alone, nor of the Sonne alone, but he is of them both; therefore he is the third perſon receiving the foundation of perſonall ſubſiſtance from the Father and the Sonne; then this immutable order doth diſtinguiſh them. It is true, that the Scripture places the Sonne before the Father, and the holy Ghoſt before the Sonne, 2 Cor. 1.13. The grace of our Lord Ieſus Chriſt, and the love of God the Father, &c. 2 Theſ. 2.16. Ieſus Chriſt our Lord: Revel. 1.4, 5 Iohn wiſhes ſalvation to the Churches, firſt, from the Father, ſecondly, from the Spirit: this is not to change their order, but becauſe the matter they ſpeake of requires it; and to ſhew that there is none greater or leſſer then other.

Queſt. How are they diſtinguiſhed by their properties?

Anſw. They have every one incommunicable properties, by which they are diſtinguiſhed; the Father begetting the Sonne, the Sonne being begotten, and the holy Ghoſt proceeding; theſe properties are ſuch as cannot be communicated to others without them, nor amongſt themſelves; ſuch as they had before there was any beginning of the world; this is as ſome Divines ſay, nothing but the proper manner of exiſting; for they ſay, the Father is the nature of the Divine Eſſence, ſubſiſting by the incommunicable property of begetting: The Sonne is the nature of the divine Eſſence, ſubſiſting by the incommunicable property of being begotten. The holy Ghoſt is the nature of the divine Eſſence, ſubſiſting by his incommunicable property of proceeding. I ſay, by theſe relations they were diſtinguiſhed amongſt themſelves, before there was any creation. The Father is unbegotten, begetting the Sonne: The Sonne is begotten by an unſearchable generation; the holy Ghoſt is of the Father and the Sonne, after a wonderfull manner, which is called proceſſion.

That they are thus diſtinguiſhed, is gathered out of the Scriptures, thus; becauſe the Scriptures never tell us of any originall, or beginning that the Father had, therefore is unbegotten. Againe, the Scriptures tell us that there was one begotten, and that was the Sonne, Pſal. 2.7. Thou art my Sonne, this day have I begotten thee, Iohn 1.14. the onely begotten Sonne, Rom. 8.32. he is called his owne Sonne: then it is manifeſt, that there is a ſecond which is begotten. Laſtly, the Scriptures tell us of one that proceeded from them both; it is manifeſt, Iohn 15.26. The comforter that I ſhall ſend, is the holy Ghoſt; and thereupon he is called the Spirit of the Father, Mat. 10. and the Spirit of the Sonne, whom the Father will ſend in your hearts; why? becauſe he proceeds from them both: obſerve a little more, theſe are the particulars of the perſons, the Father begets, (I doe not ſay, the Eſſence begets) the Sonne is begotten, (I doe not ſay, the Eſſence is begotten,) this is underſtood of the perſon, not of the Eſſence; why? becauſe they muſt have the Eſſence of themſelves, or elſe they cannot be God. Theſe perſonall actions, which they exerciſe one to another, are called internall works; and hereupon that ground is, that the Schooles hold, that their internall works are divided, that they cannot be communicated; the Father in begetting, the Sonne in being begotten, and the holy Ghoſt proceeding.

Queſt. How are they diſtinguiſhed by their works?

Queſt, What is the Father?

Anſw. He is the firſt perſon in order, not in time; begetting the Sonne, creating the world: the thing that is deſcribed, is the Father: This word (Father) is applied to God in Scriptures two waies. Firſt, Eſſentially. Secondly, Perſonally. Eſſentially, in the firſt place; that is, when divine things, are oppoſed to humane; eternall, to earthly; God to the creature: and Father in this ſenſe, is not applied to the firſt perſon in Trinity, but to the whole Eſſence: and this is that which Chriſt taught us, Matth. 6. Our Father which art in heaven: Father, there belongs to all. Mal. 2.10. We have all one Father; and in this reſpect the Sonne is called Father; Iſai. 9.6. Father of eternity: Heb. 2.13. Here I am, and the children that thou haſt given me: ſpeaking of Chriſt, and thoſe that were begotten by his word: and in this reſpect, the holy Ghoſt may have the name of Father, given to him: becauſe it is he that begets us againe, in which reſpect it is, that God is called Father, by creation, and Adoption.

Secondly, the Father is to be taken perſonally, and that is with reference to the Sonne, and not to the creature: and ſo in this deſcription, Father is to be applied to the fitſt perſon; as appears by that which I have read. The next thing, I ſay, he is a perſon; the Eſſence is common to them all: but the diſtinction is three fold: by his order, and by his properties, and by his workes. Firſt, order, I ſay, the Father is firſt in order, not in time; becauſe the Son is coeternall with him, he not before him: Iohn 1.1. In the beginning ginning, (when other things began) there was the word with God. Prov. 8.22. He poſſeſſed me, in the beginning of his waies: a place ſo manifeſt of the Sonne of God, as Arrius, the grand enemy could not deny it; where he ſaith, I was with him before the world was: and thus the Prophet Micha 5.2. hath it, ſpeaking of Chriſt, His goings forth have been of old, from everlaſting: there is mention, of two goings forth: one in time, and that is, as he was man, his incarnation. Secondly, another from everlaſting; and this was his begetting, of God from everlaſting and ſo the Father was not before him, in time: Heb. 9.14. He is called the eternall ſpirit: a place commonly underſtood, of the divine nature of Chriſt: ſo that by all this it appeares, he was before him, in order; not in time. The next thing is his property; begetting his Sonne, included in the name Father; the Father is unbegotten, and begets the Sonne; the Son is begotten, becauſe he hath a beginning of his perſon, from the Father: as Saint Baſil obſerves; the Father hath his foundation within himſelfe; we may beleeve the reaſon, becauſe that never any Heretique denied it; now he begat his Son, I ſhewed you it before: Pſal. 2.2. Thou art may Son this day &c. and ſo heer, unto which of the Angels, did he ſay, thou art my Sonne, this day have I begotten thee? and therefore he is called the onely begotten Son: Iohn 1.14. We ſaw his glory, as the glory of the onely begotten Sonne of God: therefore he is called the firſt begotten: Col. 1.15. If any aske me,

Queſt. How begat he him?

THE firſt perſon is the Father, of whom we have ſpoken: the ſecond perſon is the Sonne, of whom we are now to ſpeake: the ground of both, this text of Scripture will manifeſt.

Queſt. What is the Sonne?

Anſ. He is the ſecond perſon in the Deitie, begotten of the Father, redeeming the World. To open this deſcription: the Scriptures ſpeake of the ſonnes of God, foure wayes:

Firſt, by Creation; and ſo are principally men and Angels: whereupon, in the firſt of Iob, the Angels are ſaid to be the ſonnes of God: and ſo Mal. 2.10. men are ſaid to be the ſonnes of God; we have all one Father: ſo Luke 2.3. Adam is ſaid to be the ſon of God, and ſucceſſively all mankinde.

Secondly, by Regeneration; and ſo all the elect being begotten anew, are ſonnes, Rom. 8.15, 16. they that have the ſpirit of God, are his ſonnes, Gal. 3.16. by faith we are all the ſonnes of God, Gal. 4.6. becauſe we are ſonnes, &c. many ſuch teſtimonies there are, but they are needleſſe to our purpoſe.

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.