eternall life and they are they which testifie of me WEE have heard of a twofold knowledge of God the one by Nature the other by Revelation and that is by the Word and Spirit by which you have heard how a man may come to saving knowledge Now to proceed The next question is Quest In what Word is this knowledge to be sought Answ It is to bee sought in the written Word of God the old and new Testament Seeing God hath revealed himselfe in his Word and that there is a sufficient knowledge to be found in it though not effectuall without the Spirit I think this seems reasonable that before we speak of God himself wee speak somthing of the holy Scriptures the fountain of knowledge in which God hath revealed himselfe to the world that we may know with what warrant we may ground our faith upon them Therefore it is necessary that wee know first what this Word is and then what Author it hath Answer is made that this saving knowledge is to bee sought and found in the written Word of God This is warranted upon that which I have read Search the Scriptures for they are they which testifie of me this is further confirmed Isa 8.20 To the Law to the Testimonies if question arise concerning God where shall wee finde answer To the Law and to the Testimonies goe to the written Word of God of this the Apostle saith in 2 Tim. 3.15 that it is able to make a man wise to salvation and therefore it carries in it the wisdome and knowledge of God by which a man must be saved Saint Peter also 1 Pet. 1.19 calls it a more sure Word making opposition betweene it and the word they heard from heaven in the holy mount to which wee ought to take heed as to a light shining c. Finally our Saviour Christ speaks of this in the Parable to the rich man They have Moses and the Prophets if they will know any thing concerning God faith repentance c. what need one be raised from the dead So then these testimonies shew that the saving knowledge of God is to be had in the old and new Testament This Question brings another and that is this Quest Why is knowledge to bee sought in the old and new Testament Answ First because this is the perfect rule conteining all things to be known and beleeved Secondly because it is a certaine and a sure rule Thirdly it is an infallible rule that neither deceives nor can bee deceived To explaine this Reas 1. Because it is a perfect rule therefore this knowledge is to be sought there Deut. 4.2 Thou shalt add nothing to it nor take any thing from it Add to it and thou makest it imperfect take from it and thou makest it no lesse imperfect because it is of it selfe an absolute and full rule The Apostle saith 2 Tim. 3.16 The word is given by inspiration to instruct rebuke c. It is able to make the man of God perfect c. It is full for all purposes for instruction correction c. and for all persons it perfects the Minister in his work and calling and if him then much more every other man Secondly It is a certain knowne rule That which is the rule of salvation must be a certaine knowne rule if it be unknowne it is no rule to those that shall bee saved The Word sometime from Adam to Moses was wholly unwritten yet then no doubt but God revealed himselfe to the faithfull But when the Church was growne up to bee a Nation and mixed with unfaithfull and faithfull God that hee might make a certaine rule by Moses writ his Word And that the Word was written for this end it appeares Luke 1.3 4. These things have I written unto thee most noble Theophilus that thou mightest bee certaine of these things there goes a report of Christ what he did and what hee suffered these things have I written that thou mightest be certaine and therefore our Saviour Christ being asked the question in the Gospel what was to be done to inherit eternall life hee answers How readest thou Luk. 10.26 Wilt thou be certaine then read the Scriptures and they will manifestly and surely declare what is to be done and give a perfect answer to such questions Thirdly we are to come now to the written Word because the written Word is an infallible rule an infallible rule is such a rule as cannot bee deceived nor deceive for if it could doe either it were not infallible but that the Word of God is such that it cannot deceive nor bee deceived I manifest it thus because God and his Word are one Truth therefore it cannot deceive John 17.17 Sanctifie them with thy Truth thy Word is Truth As light is not the cause of darknesse so the Word is not the cause of error This is a right rule saith S. Augustine thy Writings are my delight by them I shall never be deceived And this is the first point Use 1. If this bee so here are overthrowne all humane traditions which are by man added to the Scripture all traditions that are either written or carried from hand to hand are rejected whatsoever is taught without the Scripture is to be abhorred for the Word is the rule and he that brings any other doctrine let him be accursed Use 2. This serves to provoke men to labour for the knowledge of the Word Here I will take an occasion to speake of it because I see the carelesnesse of this age If there bee any amongst us that desire the knowledge of God then wee should labour for the knowledge of his Word Why because wee cannot know God unlesse wee know his Word This is ingratitude against God that hee should vouchsafe his Word and wee not labour to know it this is impiety against our selves that look to bee saved and yet neglect the knowledge of the Word that brings salvation There is a knowledge of God by nature but the remainder of the light that is in mans nature is marvellous dark Though the foolish heathen say If a man follow nature hee cannot erre wee know that nature is starke blinde in matters appertaining to God therefore men should labour to know the Word that it might dwell in them in all wisdome Saint Bernard saith This is the portion of the Jewes that they have the letter onely and so the portion of all hereticks and not of Christians Saint Augustine saith Oh unhappy hereticks which regard nothing but the outward sound of the letter having a body without a soule Therefore men that will have a bodie and a soul together must labour to have the understanding of the places that they read and to this end they must add meditation to their reading and constant and earnest prayer to God to their meditation that hee would give his spirit of wisdome and revelation and by this meanes they shall be able to search out hidden and secret things that are not
from these there was none to be had any where else and in this case it is manifest 1. Pet. 1.14 Give attendance saith the Apostle to reading in what in the written word of God Acts 26.22 The Apostle speakes of nothing but of Moses and the Prophets so the Ministers of God should speake of nothing else and as Lactantius saith learne to teach that which hath been taught before so shalt thou teach no new thing Vse 3. This seems to instruct men if they want counsell if they want advice where it is to be had let them resort to the booke of God to the law and to the testimonies this shall make them wise this shall comfort them the Scripture is able to make the man of God perfect to salvation how much more a private man That booke that can teach a man to be a Captaine can teach a common souldier how to order himselfe if he cannot finde sufficiency in it then he must blame himselfe for the defect is in his own part Saint Augustine having given certaine rules by which a man might understand the Scriptures saith thus if any man by these rules cannot understand the Scriptures let him not blame the Scriptures but let him blame himselfe as if I saith the Father do shew a man a star with my finger and he hath a weake sight and cannot see it let him not blame my finger but his owne weaknesse for conclusion every man ought to get a bible what wants any man for salvation and spirituall comfort that is not here there is distresse but here is a remedy for it no discomfort but here is a comfort c. It is like the Apothecaries shop there is no wound but there is a remedy but if a stranger come unto the Apothecaries shop though all these things be there yet he cannot tell where they are but the Apothecary himselfe knoweth so in the Scriptures there are cures for any infirmities there is comfort against any sorrowes and by conferring Chapter with Chapter we shall understand them the Scriptures are not wanting to us but we to our selves let us be conversant in them and we shall understand them when great Clerks who are negligent are kept from them CHAP. VI. HEB. 11.6 He that commeth unto God must beleeve that God is and that he is the rewarder of them that c. 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
their calling their grace is of the power of God and God is able to keepe them God is able to doe whatsoever he will I say he can doe it if he will and he will doe it for he hath called them and given them grace without themselves and promiseth by Ieremiah 52.40 that he will marry them to himselfe with an everlasting covenant that he will never turne away from them to doe them good But how shall this be made good Here is the assurance He is able to doe whatsoever he will and none can ever faile whom God will uphold Indeede if God will change his will and loose his power a man that is called might fall away but who shall make him to faile Bernard saith that God hath two hands one latitude and the other fortitude the one is rich in mercy the other ability in power by the one hand he gives bountifully and by the other he powerfully defends whatsoever he hath given He that thinkes such a man may fall away he cuts off as it were one of Gods armes 2 Tim. 1.12 I know whom I have beleeved we have beleeved on him that is omnipotent whilst we have his word and power we are sure not that we should presume and grow desperate but that we should worke out our salvation with feare and trembling and labour to see how weake we are in our selves and yet when we looke up to the power of God should triumph and rejoyce Is God thus This teaches us to labour to feare this great God Who will not feare thee oh King of Nations Ier. 1.10 are you stronger then God who art thou then that darest provoke God to his face and please thy self in sinne if he were a weake God that thou mightest make thy party good with him it were somewhat but when he is a spirituall God of such might and power to avenge himselfe how should this worke feare in thee two evils draw men into sinne and are occasions of much evill presuming on Gods mercy and fearing mans power these two saith Saint Austin are a cause of much evill many perish by presuming others by fearing the power of men because they can kill the body how shall men be able to prevent these in few words to resist these poysoned darts consider of the power of God when thou considerest he is mercifull and gracious thinke withall that he is powerfull and just that by presuming thou sinne not against him if he were a God of patience without power then a man might doe what he list againe if a man take this God to be omnipotent then he will not feare him that can kill the body when these stand not together the power of men and the power of God then feare the great power of God which is able to take thee body and soule and throw thee to hell And thus much for this Attribute OF THE TRINITIE CHAP. XXIII IOHN 5.7 There are three which beare record in heaven the Father the Word and the Spirit and these three are one THE knowledge of God as was propounded was to be sought in his written Word which taught us not onely that there is a God and that there is but one onely God but also what that God is the description of whom out of the Scriptures you have heard that he is one Essence most perfect distinguished into three persons c. to the perfection of God belongs all the Attributes as you have heard of all the proper attributes of God we have spoken at large there be other attributes which the learned call Metaphoricall there are but few of them but may well be reduced under these We are now to goe on with the last thing of our description that is that God is distinguished into three persons for the ground of handling the Trinity we have made choyce of this Text that there are three that beare record in heaven This mystery is onely to be found in the word of God and so onely knowne of the Church of God which hath the true word of God and the Church hath endeavoured to speake as plaine as it can in such a mystery I remember a speech of Saint Augustine who wrote a booke of the Trinity of this great and excellent point we must speake with modesty and feare we ought to heare with great attention for where unity of the Trinity is to be shewed saith the Father men erre most dangerously and nothing is enquired with more difficulty nor found with more profit so that we must have great care to endevour to understand it so farre as it is revealed God hath revealed it and it is sinfull and damnable negligence not to seeke after that which is revealed by God but let us labour for humility that we looke not into this mystery further then is needfull The weakenesse of man can looke on the beames of the Sunne but not on the body of the Sunne so man in this case if he looke too farre may lose his eyes The men of Bethshemesh 1 Sam. 4.6 had the hand of God upon them when they looked into the Arke of God will it not therefore follow that we must be sober in this seeing God hath really manifested his anger against them in that manner Hence comes the blasphemy of Hereticks because they have looked into this mystery further then is meet therefore we will labour with feare to keepe our selves within the bounds of modesty and sobriety much time may be spent in explaning of words as of unity and trinity and Essence c. but I thinke that our time shall be more profitablely spent if we apply our selves rather to the matter then to explane words once take this for a trueth and as a thing granted and as a ground that will hold That as it was with Adam before the fall he gave names to every beast so in this case the Church may give names and use expressions of her owne to declare this great mystery without just offence to any and therefore now to come to the matter This is a great and principle thing to bespoken of That there are three persons and that they are three distinct persons for the opening of this mystery the better we must first describe what a person is and then shew why they are such Quest What is a person Answ The answer is It is a substance subsisting of it selfe undivideable incommunicable living understanding and willing of which description to open every word briefely because it is but an introduction to that which followes First it is a substance subsisting I doe not say that it is a substance barely but subsisting with such a property and in such a manner that it cannot be another then it is for instance Peter Paul are two persons they are both substances subsisting but Peter is in such a manner Peter as he cannot be Paul and I say after this manner a person is a substance subsisting Secondly by it selfe so it is
and therefore as it is said of the Sonne that he is the onely begotten Son of the Father so it is said in the same place of the spirit that he proceeds from the Father and the Sonne but how may we understand this he received the whole Essence how he received it without division he received it without multiplication because that which is infinite cannot be multiplied yet he received it without alienation because he received so the whole Essence as it abides still in the Father and the Sonne Quest How is he said to sanctifie the elect Answ Because he dwells in the elect creating faith in them incorporating them into Christ applying Christ his death and resurrection to them To explane this First he dwells in them first he is said to sanctifie the elect in that he dwells in them in this we doe not exclude the Father and the Sonne any more then we did in the former they are all workes ad extra and therefore undivided yet understand the manner of working the holy Ghost is said to dwell in the elect it is he that creates faith in their hearts c. they all sanctifie the Father and the Son mediatly by the spirit the spirit immediatly by himselfe and why first he dwells in them namely not as by his gifts but a person therefore we may say this is his worke the Father not by any phrase of Scripture is said to dwell in them though they are said to be the temples of God he dwells in them not by his gifts onely but by his person because he is called the spirit of his Sonne when he dwells in them and again God hath sent the spirit of his Son Rom. 8. If the spirit that raised Christ from the dead dwells in you therefore they goe together Rom. 5. God hath shed his love in our hearts there is love which was the gift and the spirit which was the person againe he created faith that the Apostle saith 1 Cor. 12.9 By the same spirit he gave to one the gift of miracles and to another the gift of faith c. 2 Cor. 4.13 He is called the spirit of faith faith is that that doth sanctifie as an instrument Acts 15. After that he had purified their hearts by faith Next that he doth incorporate men into Christ Rom. 8.9 He that hath not the spirit of Christ he is none of his intimating he that hath the spirit of Christ he is his Iohn 4.13 Hereby we know that God dwells in us by his spirit 1 Cor. 12.13 We are all baptised into one body by the spirit then we are all united into one body by one spirit for as Rom. 8 10. If the spirit be in you the body is dead by reason of sin but the spirit is alive for righteousnesse sake and by this he doth apply unto us the death of Christ to the death of sinne and the resurrection of Christ to the life of grace Rom 6.3.4.5 As many as are baptised into Christ are baptised into the death of Christ by baptisme we are also ingrafted into the similitude of his resurrection therefore the spirit sanctifies when he dwells in every one of the elect c. it is necessarily and fitly said that it is he that sanctifies the elect and thus I have explaned this point so much as I thought fit to communicate unto you Vse 1. This teaches us that we ought to labour for the knowledge of this that we may keep our selves from error it was a commendable diligence of the ancient Fathers that taught when the spirit was taken for the person and when for the gifts because heresies have sprung from hence because they understood the words amisse therefore that we may hold the truth we are to labour to know it and in this case although we finde not a proper name given to the third person yet we must acknowledge him distinctly because we know there is a Father a Son and a Spirit Object You tell us he is a Spirit Answ We answer so is the Father and so is the Sonne but so the name of Father is common to all and the Sonne is said to be the Father and the holy Ghost also therefore there is no reason why we should conceive them to be three names given to the same God in divers respects but rather conceive that there was but a common name given to him because he was the common substantiall joy and love between the Father and Son Vse 2. This serves to confirme us in the faith against all hereticks that deny the holy Ghost not to stand upon their arguments the Macedonians stand up as it were to oppose the Diety of the holy Ghost and say he is not God and they thinke they have a colour for it from the counsell of Nice in which we say we beleeve in the Father God and Lord and in the Sonne God and Lord but when they come to the holy Ghost we beleeve in the holy Ghost and therefore these hereticks say that he was not God Saint Basil answering to this objection from the Nicen counsell saies they had no reason to explane this concerning the spirit as they had done the Father and Sonne for no man then made any question of the divinity of the holy Ghost nay saies Nazianzen this is a sufficient confession of his Deity for they say a particular thing assenting by it that he is God because they beleeve in him and whereas they observe that the spirit is taken for the gifts of the spirit true it is it is so but it is put for the person also and therefore though it be taken sometime for the gifts yet it doth not overthrow that he is a person as the Arians that could not deny of Christ that he was a person said notwithstanding he was but a made God so these say of the spirit that he is not a God by nature but it is manifest that he must needs be a God by nature when he hath the name Jehovah and the proper workes of God attributed to him yea but say they if he were a God by office yet he had a created nature and so not God from eternity the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fighters against the spirit of God for they say there was no spirit till after Christs glorification grounded upon Iohn 17.39 The spirit was not given because that Christ was not yet glorified and hereupon they added that blasphemy the Church in the beginning was content to beleeve in one God afterwards the counsell of Nice must have two persons and after this the counsell of Constantinople must have three but to answer their cavill that he was before all these appears Iohn 1.32 I saw the holy Ghost saith Iohn Baptist at Christs baptisme Iohn 1.33 Thou seest the holy Ghost to discend after he was risen Iohn 20.21 He breathed upon the Apostles and saies receive the holy Ghost Object But
they instance when he ascended up on high he led captivity captive and gave gifts unto men but then he gave the spirit therefore it meanes the gifts not the person of the spirit Answ True he then gave gifts but what gifts not the gifts of sanctification but the gifts of tongues which is spoken of in Acts 2. and so notwithstanding this it is manifest that he is God from eternity Vse 3. This teaches how we ought and how we may beleeve truly in the holy Ghost namely to beleeve in him as God the third person proceeding from the Father and the Sonne sanctifying the elect he that changes any thing of this description cannot beleeve in him aright as he that beleeves in the holy Ghost as God yet as begotten but not proceeding beleeves not aright Object But some will say unto me why may we not say that the holy Ghost is begotten as well as the Sonne when as begetting is receiving the whole Essence by communication and what is proceeding but receiving the whole Essence by communication and why doe we say the Son is begotten and the holy Ghost proceeds Answ To this I answer as Saint Chrysostome did that which is not written thou oughtest not thinke or speake if thou finde it any where written then thou maiest if not thou maiest not amongst many things Saint Augustine observes two in this misery why should not we say that the holy Ghost is begotten he answers because the second person is said to be the Sonne yea the onely begotten Sonne therefore I dare not goe from that to ascribe the begetting to any other besides it is said that the holy Ghost proceeds he goes on to this purpose if any aske Quest How doth begetting and proceeding differ Answ I answer that they doe differ I am sure but how I know not Againe what is the difference to be begotten and to proceed I am insufficient to speak or expresse Nazianzen presses the point well tell me saith he what is to be begotten and I will tell thee what is proceeding and yet if either shall undertake to doe this by searching into it we may be both mad and lose our wits therefore we say the Father is of himself not from another the Son is of the Father alone by way of begetting the holy Ghost from them both by way of proceeding And if this seemes strange saith Nazianzen take an Image of it There is Adam Seth Evah Adam not begotten Seth begotten Evah proceeding from Adam there was one begotten that was Seth and there was one proceeding that was Evah and one begetting that was Adam in a word thus we are to believe of the personall Essence of the third person in trinity the holy Ghost Vse 4. It followes in the description he sanctifies the elect therefore this admonishes every prophane man that scoffes at purity to see and repent of this prophanesse because purity is the worke of the holy Ghost what doe you then deride when you mock at purity tell me whom thou mockest at even at the holy Ghost I say thou scoffer at purity and holines whatsoever thou art thou scoffest at the spirit of God Pro. 17. He that mocks the poore derides him that made him So I say to thee that mockest the pure that are made holy c. thou mockest the holy Ghost that made him pure and thou maiest be said in a sort to commit a sinne against the holy Ghost I say not that unpardonable sin but a sinne against his personall worke of holinesse I am sure this one thing doth make manifest that thou art not sealed by the spirit of promise and redemption even thy mocking at holinesse which is his worke know then for certaine the more base that holinesse is in thy sight the more base thou art in the sight of Gods spirit better had it beene for thee that thou hadst been made the most venomous creature on the face of the earth then that thou shouldest not be made holy by this sanctifying spirit of God pray then if it be possible the thoughts of thy heart and the words of thy mouth might be forgiven thee for thou hast not spoken against holy men only but the holy spirit of God as often as thou haft spoken against holinesse Vse 5. Here is matter of comfort Is holinesse the worke of the spirit which is God is holinesse begun as in truth here is but the beginning of it here is but the earnest the first fruits is it so that thou wrestlest with thy corruptions thou wouldest and yet thou canst not be perfect comfort thy selfe it is certaine that he will perfect it in his own time Philip. 1.6 Certainely he that hath begun this good worke will perfect it although we have many weakenesses as the Apostle cries out Oh! wretched man that I am who shall deliver me from the body of this death c. when he fights with infidelity and with lust and cannot overcome it yet here is the comfort I say it againe here is the comfort he hath given thee that grace by which thou resistest and by which thou shalt overcome evill onely remember this he will perfect it as thou couldst not teach him how hee should begin grace in thee so thou must not teach him how or when to perfect it in thee howsoever in the meane time thou criest out miserable man that I am who shall deliver me from the body of sinne if thou hunger and thirst after righteousnesse he will perfect it but thou must continue wrastling till the change of the body come and who would not wrastle for so holy a prise Vse 6. Lastly we note the blasphemy of the Pelagians and Papists when they tell us of falling away from grace here is manifestly the contrary It is the spirits worke to make the elect holy will he be wanting in his owne worke away with such blasphemies from us let us serve the providence of God for our perseverance by attending upon the word and Sacraments here and he will in part sanctifie us here and will not leave us untill he hath perfectly sanctified us throughout the whole soule and body and spirit at the day of appearing of the Lord Jesus And thus much in speciall of the third person in Trinity the holy Ghost as also in generall of the description we gave of God in his owne nature A Table of the Contents A AEternity of God what 91. God is Aeternall 92. Therefore lives to reward the good and bad 93. c. Afflictions how signes of Gods love 196. 197 Anger of God what 212. 217. In Anger two things 213 Anger is and why it may be given to God 216 Anger is not simply evill 219 Anger in God incensed by sin 220 Anger appeased by removing sinne 221 Iudgements sometimes removed in Anger 223 Atheisme confuted 55 Atheisme ground of humiliation 56 Ascent to God is of God 179 Anthropomorphites confuted 74 Approbation of man not to be rested in 118 B
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
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 OF GOD AND HIS ATTRIBUTES CHAP. VIII JOHN 4.24 God is a spirit and they that worship him c. 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 Reason 2. The second reason is because he cannot be comprehended or contained in any place or space corporeall things are comprehended as the bodies that are in this place may be circumscribed the reason is because they have length bredth and depth but no such thing is in God I say all spirits are without these and free from circumscription then much more this Spirit this is that Solomon speaks of 1. Kings 8.2 Doth God indeed dwell among men behold the heavens of heavens are not able to containe thee So Ier. 23.24 I fill heaven and earth Saint Cyprian saith God is such an essence as is spirituall and is in every place and excluded out of no place nor included in any place but fills every place therefore he must needs be a spirit invisible and incorporeall Thirdly because he is insensible it must needs follow he is a spirit for spirits are not subject to senses so you heard out of Luk. 24. feel see a spirit hath not flesh bones as you see me have The reason is because spirits have not sensible qualities which are the object of mens senses much lesse hath God any such qualities in God there is no mutability nor change therefore he is not subject to sense for whatsoever is subject to sense is mutable that which is the snarpest sense and best able to comprehend is the eies but this cannot comprehend God God is infinite therefore cannot possibly fal under finit sense of man that which is subject to sense is subject to mans understāding but God exceeds mans understanding he is great we know him not saith Elihu we know him no futher then he doth reveale himselfe and when we know the most how little of him do we perceive Therefore it followes from hence that God is a Spirit Vse 1. The first use if this be so it reproves the error of those heretiques called the Anthropomorphite that taught that God had a bodily shape they are confuted by this that God is a Spirit in whom there cannot be any such thing Ob. Yea but say they the Scriptures give these things to God hands eies eares and feet Answ These are given to God by a Metaphor by a kinde of borrowed speech namely that which man doth with these members God doth without them and these are given to God in Scripture for our capacity when we say God hath a head feet or other members it is by effect and not by nature we say that God is life saith St. Ierom wisdome and hath eies c. we say God hath eies because he is wholly an eie and sees every thing in every place and so we say he hath feet because he is wholly feet he is in every place and doth behold all things and workes all things Obje And whereas it is said that man is made after the Image of God Answ He is indeed but not in bodily shape but in the soule in righteousnesse in wisdome holinesse knowlege c. therefore these are but cavells of theirs Vse 2. Secondly this reproves any representations of God in any Images either internall in the minde by thoughts or externall by Pictures there cannot be any representation of God for God is a spirit and a spirit cannot be represented by any grosse or earthly matter much lesse can God who is more spirituall then spirits It is not befitting his Majesty to to be pictured and hereupon it is that he forbids all representations of him neither did the people of God howsoever God did appear to them in bodily shapes at any time in any
manner represent him the molten Image is a teacher of lies saith the Prophet it is the originall of divers errors which they have justly fallen into and justly deserve to fall into that will not seeke God in his word but in painted walls from these the people of God have been preserved because they have ever sought him in his word and as all outward representations of God so all inward conceits of him besides the word are unlawfull to abstaine from Images is easie but to abstaine from inward thoughts is hard and that partly by reason of the corruption of our natures and partly by the suggestion of the divell therefore we should be more carefull not to conceive of God as like to any thing nor to make any resemblance of him in our minde and then this is the comfort that a man hath that though these thoughts come if he dislike them and strive against them they are infirmities that God will cure them and not condemne us for Vse 3. This teacheth us when we are about the worship of God to thinke of the nature of God what he is that he is a spirit without division or composition and though we should glorifie God with our bodies for God will have them yet especially we should doe it with our spirits which God in a speciall manner requires why because that is most agreeable to his nature and most pleasing to him he that will serve a man must labour to do it principally outwardly but he that will serve God must do it especially inwardly in the heart if he do it in the heart he cannot but do it in the outward man man respects more the outward then the inward but God respects more the inward then the outward if a man worship God in spirit though he be hindred in the outward by occasions God wil excuse it God never excuses a man for the want of inward affections but hath oftentimes taken the inward when the outward hath been wanting S. Gregory saith there is this difference between God and man man requires the outward and doth not so much looke at the inward but God requires the inward man can go no further then the outward but God measures the outward service by the inward affections there is no true service in the outward where the inward is wanting therefore when thou commest to praier hearing the word or singing of Psalmes whom hast thou to deal withall with God who is a spirit then thy worship must be spirituall if thou hast a mouth to speake to God in praier thou must have a mouth in thy heart also else thou art but an hypocrite and art abhorred of him David saith praise the Lord O my soule and all that is within me praise his holy name therefore with thy outward service thou must joine the inward or else thy service is but a stinking thing to him Quest The next question is what meane you by that when you say he is most perfect Ans The answer is that he is sufficiently perfect and needs nothing out of himselfe nor retaines any thing from any other Gen. 17. I am God al-sufficient walk before me there God saith to Abraham I am God in my selfe and out of my selfe the same phrase is often used in Genesis the God al-sufficient be with thee when Izaack blessed his Sonne and in respect of this he is called the happy God 1 Tim. 1.11 the Gospell is called a happy Gospel and in the 6. chap. 15. verse hee is happy because hee is al-sufficient in himself Psal 16.12 thou art my Lord and all my well doeing extendeth not to thee God needs nothing whatsoever a man doeth it is nothing to him he made all mankinde God is not worshipt with mens hands as if he had need of any thing so that every part of this description is proved that he is sufficient and perfectly happy in himselfe c. Quest Have you any grounds for this you say Ans We have three first because he was thussufficient and happy before there was any creature made Secondly because he is the author and cause of all good and perfection in all creatures Thirdly that good and perfection that is in the creature was first and most perfect in him these we will explane Reas 1. First before there was any creature made he was sufficient and happy then it follows that hee must bee perfect of himselfe for of whom should he have this perfection that he was thus we prove Psal 92. Before the mountaines were made and before the hills were layd from everlasting to everlasting thou art God arguing that he must needs be sufficient the same is in Psal 102.25.26 speaking of the works of God They shall perish and goe away like a garment but thou art the same and thy yeares never faile that is the same thou wast the same thou shalt be still whence it appeares plainely that God was before any creature was made and though it be said Pro. 16.4 That God made all things for himself yea the wicked c. yet he made them without their helpe and though he made all things for himselfe yet he had need of nothing but made them that he might communicate his goodnes to them for this is the nature of that which is good not only to preserve it selfe but to communicate it selfe to others Reas 2. Secondly because he is the author of all the good and perfection that is in the creature Act. 17.25 He gives life breath and all things that is to say God gives a man his life breath and the good things that he hath This the Apostle asketh the question Cor. 4.7 What hast thou that thou hast not received what hath man If man have nothing what creature should have any thing as for man he received all from him he is the father of lightes of whom comes all good things This is his perfection that he is not onely sufficient for himselfe but for all others this is manifest for he gives all things to all creatures yet nothing diminisheth his owne store what good any creature hath it hath it from him as St. Basil saith This argues a man hath much when he hath sufficient for himselfe and to give to others This is a proofe that God is rich after another manner then men are for when men give they have the lesse but when God gives he hath nothing the lesse for that he gives to man he is like to a springing Fountaine saith the Father the more that you draw the more it hath What can you compare God to for he is perfect but we are glad to flye to imperfect things to shew his excellency so that this is the conclusion of this Reason that he is sufficient of himselfe because sufficient for all other things The third reason is this because that good and perfection that is in the creature was first in God Gen. 1.17 God made man after his owne Image the Image of
Begetting and proceeding how they differ 302 C Church offices concerning the Scriptures 43 D Dominion of God what 239 Dominion why given to God 240 Creatures have their power of God 251 Why God workes by creatures 250 E Essence of God proved to be one 66. which distinguishes the true from false Gods 65. Confutes Hereticks and directs faith 68. 69. Comforts in praier 69 Election and grace immutable 137 Election may be knowne 175 Election how made sure 177 Election is of a few 174. 182 Evill things how and why willed of God 124. 128 F Father what 269 Father taken Essentially and Personally 269 The First person how 270 Fore knowledge no cause of sin 239 Faith shall not faile 99. Strengthned 144 Feare God 119. 220 Faith directed 265 G There is a God proved by reason 50. 51. c. God is but one 56. 57. 88 God what he is 61 Vses to be made of the Deiety 55. 58. c. Goodnesse of God what 148 Goodnesse of God proved 150 Goodnesse in God absolute 151 Goodnesse communicated to the creaturs 152 Vses to be made of Gods goodnesse 153 Grace of God what 171 The object of Grace 172 Grace why ascribed to God 173 Grace the cause of salvation 178 Grace may be made sure 175 Grace ground of thankfulnesse 187 Grace is not universall 229 Godly comforted 89. 100. 210 Godly cannot fall from Grace 254 Generation of the Son to be adored in silence 287 Against falling from Grace 305 H Hatred of God what 224 Hatred what it signifies 225 Hatred against some is absolute yet just 226 Vses to be made of Gods Hatred 229 Gods people Hated in the world and why 245 Heresies confuted 68. of Marcion 155 Humility the ground of it 136 Humbled sinners finde mercy 198 Holy Ghost what 291. Is God 292. 295. proceeds from the Father and the Sonne 293. 297. dwels in the elect 298. Incorporates into Christ ibid. I Immensity of God what and how proved 102. 103. c. Immensity of God should restraine from sin 107 Immutability of God what how many fold 96 Immutability of Gods number proved 97 Immutability proves God the true God 98 What uses to be made of it 98. c. Immutability not opposed to freedome 128 Objections against Gods Immutability answered 132 Ignorance of God the greatest folly 4. kinds of it ibid. Iustice of God what 200 Iustice why given to God 202 Object of Iustice 203 It is Iustice to reward the godly 204 It is Iustice to free some from sin and leaue others 207 It is Iustice to lay the punishment of the elect on Christ 208 There is a day of Iudgement proved 209 Acknowledge God to be Iust 205 Iudgements remooved in anger 223 Impossible things of two sorts 249. 252 K Knowledge of God chiefest wisedome 1. 2. 3 Knowledge of God is naturall 7. 8. c. Knowledge of God by revelation 12. 13. 14 Knowledge of God in the word 15. 16. by the spirit 17 Knowledge of the Trinity necessary to salvation 266 L Life of God what and how proved 109 Life proves God the true God 112 Long life how attained 113 Love of God what 158 Love why ascribed to God 160 Object of the Love of God 161 God Loves his creatures freely not equally 161. 162. 166 He that Loves not is not of God 162 Love God againe signes of Love 167 Love in God naturall or voluntary God an absoltue and free Lord 241. therefore is not unjust disposing of his creatures 243 He that hath God hath all things ibid. He must be served of all 245 Love of Christ demonstrated 288 M Merit condemned 135. 204. 205 Mercy of God what 189. generall and speciall 190. 196 Mercy is naturall eternall free 191 Mercy is more to some then others 192 Mercy shewen to the elect in three things 193 Vses to be made of Gods Mercy 194. c. Macedonians confuted 300 N Nature cannot finde God 61 P Pictures of God unlawfull 74 Perfection of God what 77 Perfection of God proved 78. c. Perfection of God different from that of creatures 79 Perfection of God wherein it consistes 84 Please God 82 Vses of Gods Perfection 80. c. Promises whether alwaies to be performed 147 Papists and Pelagians confuted 180. 181 Punishment of the wicked why deferred 209 Punishment two fold 214. Impartially inflicted 218 Power of God what 247. Active or absolute 248 Power why given to God 250 It is infinite 252 Provoke not God 255 A Person what 258. There are three Persons 260 The Son a Person 263. and the holy Ghost 265 The Persons how distinguished 258 Persons are distinguished not divided 259 Persons one before another not in dignity not in time but in order 260 Persons distinguished by their properties 261 Persons distinguished by their workes 263 Purity not to be scorned 303 Purity begun shall be perfected 304 R Redemption not Vniversall 183 S Spirit what it signifies 291 Spirit how distinguished from other Persons 292. 294 Services of men reach not to God 80 S mplicity of God what 85 S mplicity of God proved 86. c. Vses to be made of it 88. c. God a Spirit proved 71 c. God must be worshipped in Spirit 75 Swearing condemned 113 Syncerity commanded 119 Security awakened 143. 210 Scriptures reveale God 12. 13. to be searched 15. 21. 26 Scriptures a perfect sure infallible rule 19 Written for all men 23. to be translated 25 and applied 27. 39 The word of God 29. and 36. plaine reveald by the Spirit 37 Canonicall 40. and 45. Sufficient 45. and 49 Sat han why he tels truth 14 Sabellians confuted 256 Son eternall with the Father 269. 270. 287 T Truth of God what 138 Truth but one 139 Object of Truth 141. Vses of it 143 Be True as God is 146 Traditions to be abhorred 21. 47 Threatnings how to be understood 132 Thankefulnesse 156. 187 Trinity knowne by the word 257. by faith 256 V Vbiquitaries confuted 106 Vnworthinesse comforted 165 W Wicked terrified 90 Will of God what 121. is but one 125 Will of God free and immutable 122. 123. 126. 129 Object of Gods Will. 123. 127. Vses of it 135. c. Wisdome of God what 115. How proved 116 Vses of Gods wisdome 118 Women bound to know God 5 Wicked men punished 229 Workes of the Trinity undivided 263 Worship God aright and how 267 ERRATA PAg. 75. lin 23. condemn us for them p. 100. l. 3. it may doubt ibid. l. 24. Insolent against their inferiours p. 106. l. last but two from externall sinning p 115. l. 17. and 19. prescience p. 134. l. 11. one saith p. 140. l. 19. formally p. 145. l. 4. promise sure p. 148. l. 25 Good is an accident p. 158. l. 14. blot out in p 171. l. 9. in his Son though p. 176. l. 8. is in his sonne p. 185. l. 15. he chose the twelft p. 196. l. 8. 1 Cor. 10. p. 208. l. 10. 11. blot out And also punish them p. 210. l. 6. reports 212 from the end blot out the parenthesis p. 213. l. 12. simply p. 217. l. 4. d. fine blot out it p. 220. l. 14. injurious p. 224. in the text Psal 5. 5. p. 225. l. 9. one thing p. 226. l. 23. may not he make them to c. p. 230. l. 5. deny to some that grace ibid. l. 16. if he as the potter p. 239. l. dominion p. 244. l. 11. horses are thy horses p. 246. l. 5. â— fine blot out which ibid Iob 9. 19. ibid. l. 4. a fine that is authority p. 249. l. 1. blot out that yet p. 254. l. 4. a finite subject ibid. 11. effectings ibid. l. 20. actually it is p 253. l. 17. false true p. 254. l. penult fall p. 255. l. 19. Jer. 10. p. 302. l. 15. two mysteries in this