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
asked hee desired two dayes more then the Tyrant asked him why he did so because saith hee the more I seek after him the farther off I am from finding him so that nature is obscure And secondly it is imperfect because that knowledge of nature without the Word knowes but a peece of God and therefore because God would have his Church know him perfectly he adds his Word to his works and in this reveales himselfe more fully and discovers those wonders which nature could not onely not discover but not comprehend being revealed as the great mystery of the Trinity c. 2. The knowledge of Nature is not a saving knowledge for though it knowes God as Creator yet it knowes him not as Redeemer John 5.39 Search the Scriptures for in them you finde eternall life and they are they that testifie of mee and therefore God adds his Word that he may be known as a Redeemer and Reconciler c. 3. The knowledge of the Word is not effectuall without the Spirit 1 Cor. 3.5 6. It is neither Paul nor Apollos c. but God that gives the increase The knowledge of the Word is outward but the knowledge of the Spirit is inward and man cannot teach inwardly and therefore there cannot be such a knowledge without the Spirit for man can but speake to the eare yea though he may presse it vehemently yet without the Spirit it is nothing God therefore hath joyned the Word and Spirit together and so the answer is cleered in these three things Use 1. Seeing that by the principles of Nature a man cannot come to saving knowledge hee must therefore labour for the knowledge of the Word of God hee must not be a stranger to the Word nor the Word a stranger to him that hee may know God If a man cannot be partaker of true happinesse but by the knowledge of God and if all saving knowledge be by the Word then it necessarily followes that hee must bee acquainted with the Word If hee bee a stranger to the Word and the Word a stranger to him surely he is a stranger to the life of God I will not stand to shew how the Divell bewitcheth many wise men that are carefull to provide for their children and bring them up in naturall knowledge but scorne this which we must most labour for to have the Word familiar we must hearken to the counsell of the Apostle Col. 3.16 to let the Word of God dwell plentifully in us in all wisdome Chrysostome pressing this place Let the Word dwell in you richly c. saith thus It is not Let the Word come into you as a stranger for a night but let it dwell in you as a familiar friend Why sir wee may know a sentence or two No but the Apostle saith Let the Word dwell plentifully in you If a man have learned some sentences by heart as children have learned whole books this is not that which the Apostle meanes but let it dwell in you in all wisdome where the Apostle will have us diligent to understand the Word Why so because there God hath revealed himselfe Pro. 2.5 If thou apply thy heart to instruction it is not if thou wilt read a Chapter or two but thou must beate thy head about it and apply thy heart unto it for what saith the Wise man in the 5. verse If thou search for her as for silver and gold then thou shalt understand the way of the Lord and finde the knowledge of God It is not to bee gotten by carelesnesse but as Christ saith Search the Scriptures as men doe when they have lost any thing as the woman that lost the groat it argues a diligent searching this is that the Authour to the Hebrews speaks of about which wee ought to have our wits exercised through long custome Bretheren It is inexcusable if not damnable idlenesse in many men that they have no heart to read the Scriptures Whatsoever you pretend that you cannot for your callings I tell you that neither your callings nor the works of your callings will excuse you in that day when the secrets of all hearts shall be disclosed you doe abuse God you ought to afford your selves time and you must afford your selves so much time you have time enough to spend in courting and in wantonnesse and in other idle vanities Will you have Christ to know you and acknowledge you when your callings and all other vanities are gone and cease what a question is this who would not have that willingly then must you take care to know Christ here or else he will not know you hereafter Use 2. Seeing that this is so then every man should labour for the Spirit of God that hee may be able to profit by the Word preached or read Without him a man may have a knowledge but not a saving knowledge It is an excellent benefit for a man to have good teachers but it is no benefit in comparison of this that the Spirit becomes our teacher for who teacheth like him Job 36.22 therefore labour for this teacher Saint Augustine saith the teachers are without but hee sits in heaven that must teach the heart therefore looke to him wee can but make a noise in your eares by any our most earnest expressions and vehement cries but it must bee the Spirit that makes all effectuall I pray you tell me saith the same Father what doth the Husbandman can hee doe any thing but the outward work doth he doe any thing inwardly can he make an apple can he make a leafe hee cannot it is God that doth that Aske the Apostle Saint Paul and hee will tell you It is Paul that plants and Apollos that waters but it is God that gives the increase therefore labour that you may have that annoynting you may not bee negligent of the Word which is the means that God will have used who will not give effectuall knowledge without it therefore Ministers must plant but if you will have fruit by the ministery you must labour to have the Spirit That which makes the Word unprofitable is that men look so much upon the husbandman therefore God doth oftentimes send a bad harvest Origen saith it is somewhat in the goodnesse of the ground and somewhat in the husbandman if the harvest bee good but saving knowledge is no where to bee looked for but from God therefore every man must labour earnestly to have the inward teacher It is said in Gen. 30.1 that Rachel was barren while she looks upon the husband but when she goes to prayer in verse 22. then she conceives so many of you looke too much upon your Ministers and therefore there is little profit but lift up your selves in prayer to God and hee will make you profit so that ye shall have the saving knowledge of God in this life and after this life salvation it selfe even life eternall c. CHAP. III. JOHN 5.39 Search the Scriptures for in them yee thinke to have
but hee could never burne them all he was but one and many opposed him But when whole Kingdomes and Countries even the whole world have violently for a long time and many ages set themselves against these and yet they are preserved the preservation of them argues a speciall divine care of them as of divine writings Mac. 1.7 Antiochus burnt this booke and made a law that whosoever had this book should die the death yet it is preserved that not so much as a syllable of it is wanting Writings and whatsoever else is of man may bee destroyed by man may faile of themselves as saith Gamaliel but the things of God and divine writings shall abide for ever See this difference in the writings of Solomon those of his owne wisdome are lost those inspired by God abide till this day c. Fourthly The persecutions that have been made at all times against the professors of this Book their constancy in beleeving it obeying it and laying downe their lives for it which none could have done had not the writing been divine Indeed a few desperate men have laid downe their lives for their owne writings but not any that hath so valiantly laid downe his life as the professors of the Gospel All these are sufficient proofes for this point Use 1. This must first teach us that the Word is cleare and plaine because the writing of God for the instruction of men certainly God would never write obscurely and in the darke 2 Pet. 1.13 It is a light in a darke place When we say it is plain and clear it is so in it self though the naturall man discerneth it not and to the regenerate man it may be hard Chrysostome saith the Saints never pray to God Make thy Law easie but Give us understanding and open our eyes that wee may see thy Law the truth is there are many difficulties in it but there is nothing difficult which in other places is not made plaine if necessary to salvation The Scripture as Saint Gregory saith is both meat and drink drink needs no chewing some places are easie that they need no chewing and some places are hard to stir up men to seek them out 2 Pet. 3.16 There are many things in Saint Pauls Epistles that are hard but to whom to the ignorant they are easie in themselves and to the regenerate therefore saith one What need have we of Commentaries added to the Word if Commentaries add not light to the Word but the Word makes Commentaries light Use 2. This teacheth us that because the Word was written to every man therefore every man was bound to studie it and to read it and seeing the Word was inspired by the Spirit of God therefore when a man goes about to read it and heare it hee ought to pray for understanding and for Gods Spirit by which hee writ it for they that wrote it did it not without Gods Spirit men should pray that God would give them his Spirit of wisdome to open their understandings surely the greatest light in the world cannot make a blinde man see in the mid-day an eye that hath not internall light cannot see The Scriptures in the old and new Testament are the two great lights that God hath ordained to rule the Church which though they shine never so brightly yet there is required an internall light in man that they may be seene A man may looke up to the heavens saith Saint Chrysostome where God doth sit and yet not know God nor see him shut up in heaven So many men reade the Scriptures and yet see not God shut up in them No man knowes what is in man but the Spirit of man and wee have received the Spirit of God that we might know the things that are given us of God The Wisdome of God hath given the Spirit to man whereby hee is able to discerne If so be a King should write a Letter to his subjects in a strange language and not send his Secretary to interpret it they were never the better nor wee for the Scriptures without the Spirit Justin Martyr saith that Ptolomy wrote to the King of Judah for the Law and withall hee desired him to send him a man that might make him to understand it So they that will understand the language of the Scriptures must have the Spirit of God If a man had the Prophets themselves to preach to him they cannot make a man understand to salvation why because they can but teach the eare they cannot teach the heart When I cannot have Moses to tell mee the meaning saith Saint Augustine give mee that Spirit that thou gavest to Moses And this is that which every man that will understand must pray for this David prayed for Psal 119.18 Open thou mine eyes that I may see the wonders of thy Law and vers 19. hide not thy Commandements from mee and Christ saith If you being evill can give good things to your children how much more shall your heavenly Father give his holy Spirit to them that ask of him Luk. 11.13 So that then wee shall see the secrets of God Use 3. If any man pray for the Spirit of God he must not think it comes without means and therefore neglect reading It is Gods finger that presseth the diligent care of reading and it is the means whereby wee may come to have the Spirit you must not look to have the Spirit in your heart unlesse you have the Word in your mouth that is the continuall reading thereof neither preferr a little ease before the Booke of God Thou hast no part in the Spirit if thou hast not a great desire to have a great part in the knowledge of the Word of God Use 4. In the fourth place Did God write it Then ought wee to make application of every part of it of the promises and of the threatnings and of the commandements c. Of the promises because it was God that promised them and hee will confirme and make them good of the commandements because if thou disobey them he is a just God and hee will be revenged of every contemner of the threatnings because if they had been written by man a mans word might have beene contemned but whither shall wee flee from God Therefore think of this Word and labour to apply it and give obedience to it they are Gods owne Lawes and it is a fearfull thing to fall into the hands of the living God therefore let us feare and obey that which is Gods Commandement lest for our neglect he throw us to everlasting destruction CHAP. V. 2 TIM 3.16 All Scriptures are given by divine inspiration of God and are profitable THe last day wee spake concerning the Scriptures and therein wee handled the Author that wrote them and from whom they did flow and you heard it was from God himselfe and that by divine inspiration It remaineth then that wee should speake of the second thing that wee have thought fit to
seeke peace and pursue it This is the way to obtaine them In humility and the feare of the Lord are riches and honour and life It is true some wicked men live long but no wicked man can promise himselfe long life he is under the curse Psal 55. The bloudy and deceitfull man shall not live out halfe his daies It is true some good men die in their youth but not till they are glutted with life The child shall die an hundred yeares old Isa 65.20 that is as well satisfied with life as if he had lived an hundred yeares Thus to feare God is the way to live long in the earth nay it is the way never to die Eternall life is promised to those who with patience continue in well doing To conclude God is life God is the Fountaine of life unto him we must seek for the continuance of the life of nature the inchoation and preservation of the life of grace and the obtaining of the life of glory The next Attribute that is communicable is the wisdome of God and so according to our order the question is Quest What is the wisdome of the divine Essence Answ The answer is that it is that by which God knowes and understands himselfe and all things else not successively nor by discourse or reasoning but in a moment by one eternall act of understanding this needs a little explaning and First that it is a communicable Attribute because there is the like in man though not the same 2. By which he understands and knowes himselfe and not himselfe only but all things else with the causes circumstances and whatsoever else thereto belongeth how Not successively and by discourse and reasoning for though they be distinct one from another and come one after another yet he in a moment understands them all by one act of understanding Therefore howsoever the Scripture tells us of three things in God that there is presence science and remembrance yet they are all one in God for God to speake properly hath neither presence nor remembrance for he knowes all things by one eternall act of understanding he admits no succession howsoever in respect of us God doth foreknow yet in God there is nothing but science for by one act of understanding he knowes all things and that it is so that he understands himselfe is manifest Matth. 11. No man knoweth the Father but the son no man hath seen the Father Iohn 1.18 No man knowes the things of God but the spirit of God 1 Cor. 2.11 In which places though Christ and the Apostle expresse the Sonne or holy Ghost yet they exclude not the Father but intimate him teaching Psal 147.5 that this knowledge is in them all as he knowes himselfe so also all things else The wisedome of God is infinite if it be infinite then is nothing to be excluded from it Heb. 4.15 Every thing is manifest before him with whom we have to doe He knowes things past present and to come Prov. 15.3 The eyes of the Lord are in every place beholding the evill and the good he knowes all Gen. 6.5 He knew the wickednesse of mans heart was great So Psal 139.4 Thou seest my thoughts a farre off there is not a word in my mouth but thou knowest it Whither shall I goe from thy presence the night and the day are all one Againe he knowes all things without succession of time as well that which is present as that which is to come Therefore saith David Psal 90.4 a thousand yeares are with the Lord but as yesterday when it is past Whatsoever is to be done with the Lord a thousand yeares after is as present with him or as a thing already past The Apostle Saint Peter speaketh A thousand yeares is but as one day So that we see God understands all things past present and to come Quest Why is this wisedome Attributed to the Divine Essence Answ The answer is because this wisedome is this Essence it selfe Secondly because he is the Creator and governor of all things Thirdly because he is infinite both in time and place these things opened will manifest that he hath this infinite wisedome For the first this wisedome of God is his Essence it selfe as his will his holinesse his justice his mercy are himselfe so also the wisedome of God is himselfe You heard the rule because he is most simple and therefore of no composition nothing but himselfe therefore in this case seeing all is himselfe it will follow that his wisedome is himselfe Secondly because he is the Creator and governor of all things therefore he must needs know all things else the holy Ghost reasons not substantially Psalm 94. He that planteth the eare shall he not heare He intimates thus much that God knowes all things because he made all things And in the 11. verse he saith he knowes the thoughts of men that they are but vaine therefore he must needs know all secret things as it is with an Artist that hath made a Clock or some other instrument that hath motions in it both secret and open those that are open he seeth and all others may see them but those that are secret none knowes but he that made them so is it with God Those things which are in man no man knowes yet the Lord knowes them because he is the maker of them Secondly God governes and guides all things to their proper ends so that he must both know the things and the ends they are made for he made all things for his owne glory Thirdly he sustaines and bears up althings by his power then he must needs know every thing that he hath in his hand Againe he is the Judge of all men then he must needs know all that he may rightly judge for it is unrighteous judgement if it be not according to knowledge but God judgeth righteously I the Lord search the heart to give to every one according to his works to add to this that he is not only a Judge but a most wise Judge that will assure any thing upon his own knowledge Mal. 3.5 I will be a swift witnes against you saith God he will be both the Judge and witnes therefore he must needs know all things Finally he knowes all things not successively and by discourse of reason but by one act of understanding because he is infinite in place and in time without beginning and without ending this is the same which Saint Augustine speakes of that he is not prevented by any time or place but by one act of knowledge knowes all things and thus much for this Vse 1. The first use then teacheth us that we serve the true and living God because we serve the alknowing God we may heere discerne the true God from false gods Thus the Lord himselfe in the Prophet reasons Let them bring forth and shew us what shall happen let them shew the former things what they be or declare us things to come shew the
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
A STOCK OF DIVINE KNOVVLEDGE Being a lively description of the Divine Nature OR The Divine Essence Attributes and Trinity particularly explaned and profitably applied The first shewing us what God is the second what we ought to be By the late learned and laborious Preacher and worthy instrument of Gods glory RICHARD STOCK Sometimes Rector of Alhallowes Breadstreet in London This is life Eternall to know thee and Iesus Christ whom thou hast sent John 17.3 LONDON Printed by T. H. for Philip Nevil and are to be sold at his shop in Ivie Lane at the signe of the Gun 1641. TO THE WORTHILY HONORED THE RELIGIOVS and vertuous Lady the Lady ANNE YELVERTON Wife to the right Worshipfull Sir CHRISTOPHER YELVERTON of Easton Maudet in the County of Northampton Knight Grace and Peace THE whole counsell of God concerning mans salvation is comprised by the Apostle in these two (a) Acts 20.21 cúm 27. Repentance towards God and Faith towards our Lord Iesus Christ The whole duty of man is contained in Davids charge to Solomon his son (b) 1 Chron. 28.9 Know thou the God of thy Fathers and serve him with a perfect heart and a willing minde The whole matter of condemnation is (c) 2 Thess 1.8 Ignorance of God and disobedience to the Gospell of our Lord Iesus Christ This last is the naturall condition of all mankinde (d) Titus 3.3 wee were foolish and disobedient deceived serving divers lusts c. He that thinkes himselfe the wisest is (e) Job 11.12 Acuti ad vana hebetes ad aeterua Amb. hex l. 5. borne like the wilde Asse colt it may bee quick-sighted in vain and earthly things in matters spirituall (f) 1 Cor. 2.14 neither receiving the things of God nor able to know them in this point worse then the Divels (g) James 2.19 for they beleeve and tremble and like the senselesse stones or (h) Psal 49.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. adm ad gen the beasts that perish Every man is a childe of disobedience a servant to divers lusts stuffed with rebellion against God in this point (i) Joh. 8.44 like the Divels and worse then the senselesse creatures of which the Psalmist (k) Psal 119 91 Non intelligere belluinū est intellecta non agere ultra belluina immanitatis rabiem esse videtur Hil. de Trinit l. 1. They are all thy servants Therefore the Apostle pronounceth universally concerning all that they are children of wrath by nature (l) Ephes 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ubi supra We the Apostles and beleevers were children of wrath by nature as well as others no lesse then Pagans and unbeleevers The freeing of men from this estate is the work of the Spirit the Spirit of (m) Eph. 1.17 wisedome and revelation of wisedome to (n) 1 Cor. 10.11.12 search the deep things of God of revelation to discover them the spirit (o) Joh. 16.13 of truth to lead into all truth the spirit of holinesse (p) 1 Thess 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. hom 1. to sanctifie throughout the whole soule the whole spirit and body It is the end of the Scriptures they were written (q) Psal 19.7 to give wisedome to the simple and to convert the soule It is the end of the Ministery which was ordained by Christ (r) Ephes 4.10 for the collection and edification of the Church (ſ) Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hexa hom 1. in Psal 1. in initio to turne men from darknesse to light and from Satan to the living God Contrariwise to hold men in the estate of Darknesse and to drowne them in perdition and destruction through either ignorance or disobedience or both is the whole businesse and employment of the Divill the Prince of darknesse he alwayes compasseth the earth (t) 1 Pet. 5.8 like a roaring Lion seeking whom he may devoure Madam it is a wofull spectable to behold how exceedingly this Prince of darknesse prevailes how many eyes the (u) 2 Cor. 4.3 4 God of this world hath blinded that the glorious light of the Gospell cannot shine unto them how many (w) Gal. 3.1 fooles he hath bewitched that they should not obey the truth how many have (x) Psal 36.3 left off both to understand and to do good most men live (y) Ephes 2.12 without God in the world Some like naturall bruit beasts (z) Jer. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. Hom. 2. neither knowing him nor asking nor inquiring after him Others worse then these (a) Job 21.14 rejecting knowledge and saying unto God Depart from us wee desire not the knowledge of thy wayes shutting their eyes against the light stopping their eares against the word and despising the meanes of knowledge many miss-led by seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Smyrnen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 1. or willingly seducing guides beasts in the shape of men as Ignatius tearmes them when they thinke they know God are farther from and harder to bee taught true knowledge then they that know nothing at all Many say (b) Tit. 1.6 Ignat. ad Magnesios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexan. they know God and by their workes deny him being corrupt and abominable divorcing what God requires should bee joyned together obedience from knowledge adulterate and false money that have the imprease of God in their understandings and the image of the Divel in their hearts like Toads that have a pretious stone in their beads and in their whole bodies nothing but poyson The serious and sad consideration of the imminent danger and infinite multitude of those that know not God or disobey him being known should excite in all that tender the everlasting welfare of their immortall soules a more then ordinary solicitude of joyning these two together Repentance to their Faith Obedience to their Knowledge which if seene in one like Castor and Pollux appearing at once doe promise a prosperous navigation if they bee separated each from other they menace a ship-wracke They that know God and disobey him are like the Gentiles (c) Rom. 1.28 who when they knew him did not worship him as God but captivated the truth under unrighteousnesse They that thinke to serve him and know him not are liable to the Samaritans condemnation (d) Joh. 4.22 Yee worship yee know not what and equally guilty with the superstitious Athenians (e) Acts 17.23 who erected an altar to the unknowne God Both these misse salvation the one for want of knowledge the other for want of obedience both these fall into the pit the one blind-fold and not seeing it the other seeing it and desperately leaping into it If wee desire to attaine salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Gen. hom 13. and escape hell saith Chrysostome we must bee adorned both with the
c. Act. 14.17 that though they had not his Word yet they might grope after God the Apostle alledgeth a proofe out of one of their owne Poets that taught them you are Gods generation if you bee of Gods generation you must have reason and understanding that you may in your selves finde out the knowledge of God This specially appeares in mans body because the body of man is called a little world upon any part whereof if a man looke hee may finde God so that a man by naturall knowledge may come to know that there is a God and what he is And this is the Answer to the first Question Quest 2. Why is God to be knowne naturally Answ 1. The Answer stands in three things First because there never was any Nation Citie or Family without religion and a kinde of worship 2. Because that men by this naturall knowledge might be provoked to search for a more perfect knowledge 3. Because all men might be without excuse First the answer stands thus There have beene many Nations that knew not God by Revelation but there never was any Nation Citie or Family without some kinde of worship From whence we inferr that they have some naturall knowledge of God for where there is religion there is some knowledge that there is a God This principle of the being of God was so deeply planted in them that rather then they would not have a God they worshipped the works of their owne hands and this shewes they have some naturall knowledge Secondly God hath still kept his Church in some eminent place whither they moved by this naturall instinct might flie to bee more fully instructed in the knowledge of the true God as Esay speaks Come and let us goe up to the house of God for hee will teach us his wayes Indeed we know something of him by nature but we know nothing as wee ought to know as it appears further by the Apostle S. Paul Thirdly Because all men might be without excuse so the Apostle affirmes Rom. 1.20 that the invisible things of God as his eternall power and Godhead were seene in his works that they might bee without excuse they had such a knowledge as told them that God was their Creator that when they knew God and glorified him not as God c. they might have no excuse and for this cause it was that they had such naturall knowledge And this is the first thing Use 1. Is there then such light naturally in the heart of man this drawes us to this good meditation Oh what an excellent knowledge was that in which wee were first created Wee may gather this from the light that is left in us even as the bignesse of Hercules his bodie was gathered by his foot and as a man may see the bignesse of a Lion by his claw or by looking upon the ruines of a great house may see what a Palace it sometimes was so when we looke upon the ruines of nature wee may see in what an excellent estate we were at the first For conclusion then Let us take notice of our losse that it may bee a provocation to make us recover our selves seeing that wee had such a knowledge that we knew God perfectly wee may endeavour to know him so againe or as men that have had great estates and are fallen to decay are carefull to recover themselves and neglect no meanes whereby they may recover their losse so wee looking upon our selves may see our losse and labour to recover it Use 2. Then ought wee continually to see God in the heavens and in the earth that by these visible things wee may come to see the invisible God as the eternall power and Godhead these things should not be passed over slightly The Apostle S. Paul to draw us to a consideration of this calls it the knowledge of God so Christ teacheth us to consider the Lilies of the field and the Ravens to see God in these this David doth Psal 104. which whole Psalm doth notably set forth God to be known by his works so that in the least creature wee may see God yea even in the least Fly as well as in the greatest Elephant so that by the meditation of the creature we may see the beauty of the Creator Saint Augustine meditating or looking upon the creature Lord saith hee thou art beautifull therefore hast thou made them beautifull thou art good therefore they are good thou hast a being therefore thou gavest them a being This we know yet this our knowledge being compared with the knowledge we had is nothing but ignorance therefore let us labour to meditate on this that by searching wee may finde out God Hee is a good Clerk that can read in these books and shall bee drawn to see the wisdome power and justice of God but as the Prophet Isa 5.11 12. complaines that no man considers the works of the Lord they have the Pipe and Lute in their Feasts So wee may say that many are so taken up with pleasure and other vanities that they will not consider the works of God and therefore no marvell that they are so ignorant because they will not goe out of themselves Quest How is God knowne above nature Answ By Revelation and that either by his Word or Spirit The knowledge of God which is by Nature is a common knowledge it belongs to all men but this that is above nature is the particular voice that sounds in the Church The first way whereby God is knowne to us above nature is the Word whereof David speaking Psalm 19 7. saith The Testimonies of the Lord are sure enlightning the eyes revealing the object enabling the organ He hath given his Lawes and his Statutes unto Israel hee hath not dealt so with every Nation and Christ saith that No man hath seene God at any time but the onely begotten Sonne of God and hee to whom hee will reveale him John 1.17 So Saint Paul Act. 17.23 speaks to the Athenians him doe I declare unto you whom you ignorantly worship The second way that hee reveales himselfe is by his Spirit Mat. 11.25 I thank thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Also 1 John 2.27 You have an oyntment saith the Apostle and you need not that any one teach you but the Spirit of God teacheth you all things Quest Why hath God made himselfe manifest after this manner Ans For three reasons First because that knowledge which we have by nature is obscure Secondly because that knowledge without this is imperfect and partiall Thirdly because the knowledge of the Word is not effectuall without the Spirit For the first God hath revealed himselfe by his Word because the discovery which nature makes is marvellous obscure Simonides a great Philosopher being asked by Hieron the Tyrant what God was desired two daies respite and then being asked he desired two dayes more and then being
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
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
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
the father be granted of all to be God and a person why is the Son set apart by some but is proved to be God and a distinct person by excellent reasons First because the Son did descend and take the nature of man Secondly because he is of the same Essence with the Father Thirdly because he ever was and shall be the mediator of his Church To explane these a meer name a property or quality as heretiques say he is cannot descend Iohn 3.13 Who is he that ascended but he also that descended the second person did descend the humanity did not What did he when he was descended he tooke the nature of man Iohn 1.14 The word was made flesh that is it took flesh to it for marke Heb. 2.14.16 Because that the children were partakers of flesh bloud therefore he did partake c. in the 16. verse He did not take the nature of Angels but he tooke the seed of Abraham therefore before he was made flesh he was a person even before he did descend the reason that he is a person distinct from the Father is because he is and ever was and shall be Mediator of the Church and the Angel of the Covenant even before he was made man we prove it as soone as man sinned God was offended and then man could not be saved without a Mediator therefore he was the mediator yet so still that before his incarnation he was a person 1 Cor. 10.9 Let us not tempt Christ as some of them tempted him where he calls us to remembrance that then Christ was in the wildernesse with them c. so that he was a mediator before his incarnation Iob 13.8 Iesus Christ yesterday and to day and the same for ever therefore mediator and then there is but one mediator and that is the man Christ he is called the Angel of the Covenant Mal. 3. and therefore he must needs be a person and thus I have in particular confirmed this concerning the Sonne Now for the holy Ghost he is also proved to be a person first because that he did often appear in a visible shape Secondly because there are effects attributed to him which cannot be attributed to any thing but to a person The first of these thus Mat. 3. at the baptising of Christ he descended upon him in the shape of a Dove and in the second of Acts He appeared in cloven tongues upon the Apostles and therefore is not a property or quality as heretiques teach Secondly because that to the holy Ghost there are given such effects such appellations which cannot be given to any but such a substance for there is given unto him to know secret things that are to come Secondly to determine controversies to give gifts to men to pray to be praied unto all actions of a petson and of a divine person First that he knowes secrets 1 Cor. 2 11. The spirit knows the secret things of God therefore he must needs be a person he did know and foresee things that should be how appears that 1 Tim. 3.2 The spirit speaketh evidently c. that is the holy Ghost foretells what shall be in the latter times Secondly he decrees and determines Acts 15.28 It seemed good to the holy Ghost and to us therefore it followes that he is a person Thirdly gifts are attributed to him Gal. 5.22.23 The fruits of the spirit are joy peace long suffering gentlenesse c. 1 Cor. 12.8 By the same spirit to one is given the word of knowledge and these are disposed of according to his will and therefore no property nor quality but a person c. Againe he helps men to pray and praies for men Rom. 8. We cannot pray as we ought but the spirit helpeth our infirmities he makes sighs and groanes 1 Cor. 13. The fellowship of the holy Ghost be with you he that makes praiers for us helps men to pray and is praied unto he cannot be a name and property c. as heretiques say but a person And so I have shewed you the holy Ghost is a person I remember one thing now which I should have given before a reason that I gave why the Sonne is a person is because that he was of the same nature with the Father because he is the Son a son begotten of his father not a created sonne but a begotten sonne Col. 1.15 The first begotten c. Pal. 2.7 Thou art my sonne this day have I begotten thee shewing an everlasting begetting as the Sonne is everlastingly begotten so the Father everlastingly begets so that the Sonne must be a person distinct from the Father in Divinity and also in Humanity he is the Sonne of God as God he is the Sonne of God begotten of his Father and so of the same nature with the Father and not a name but a person as man he is the sonne of God God the Sonne is joyned unto the humanity and therefore Christ saith I goe to my Father and your Father my Father by nature your Father by adoption therefore he must be a severall and distinct person Vse 1. This teacheth us to confute all Heretiques as the Sabellian who will have but one person in the Divinity and for divers respects called Father Son and holy Ghost having no severall being that the Sonne hath not the same Essence with the Father nor the holy Ghost the same Essence with them both but by this ground you are taught to abhor these and the like Heresie Vse 2. It teaches those that have heard this doctrine by faith to conceive three persons as they are delivered unto us this surpasses the reason of men and Angels therefore every man ought to labour to know this by faith and not to rely on sense and reason but on the word of God Saint Bernard saith I shall speake this boldly that which I doe not understand I beleeve that which I cannot conceive yet I beleeve never the lesse and so ought every one of us to labour to beleeve though we cannot tell how it should be there is great necessity of beleeving this truth no salvation can be except a man do hold this Trinity therefore every man ought to labour to beleeve he must walke by faith and not by sense it is unpossible that the shallow conceit of man should be able to finde these mysteries if God had not revealed them it were as possible to empty the Ocean with a spoon as to finde them out because they are matters of faith and not of sense hold fast that which God hath revealed no man may goe further then God hath revealed so far he must goe further is dangerous curuosity Deut. 22.29 Secret things belong to God but things revealed to us c. that which is manifest saith Saint Austin is ours because we cannot see that which is hid therefore labour to conceive so far as God hath revealed and yet notwithstanding if any man aske how it may appear that there are three in one
Saint Austin hath a pretty similitude to expresse there are three the Spring and River and a portion taken out of these are three distinct c. but if any man should aske what is the Spring water what is the River water what is the portion taken out water come to a Well saith he fill three cups with water we can say they are three but we cannot say that they are three severall waters these mysteries being hard ought to be studied and praied for Saint Augustine saith give me that I love what is that when I set my self to know thee I beseech thee give me a heart that I may know thee even these great mysteries of salvation thus every man ought to pray c. CHAP. XXIV IOHN 5.7 There are three which beare record in heaven the Father the Word and the Spirit Quest HOw are these persons distinguished or how are these three distinguished Answ The answer is they are three not divided but distinguished truely and really not essentially but personally and that by their order properties and workes I say they are distinguished not divided there is a double distinction of persons one is called an essentiall distinction then the persons are so distinguished as they are divided and there is a personall but not essentiall distinction then one person is not severed from another because the Essence is not severed Three persons of men essentially distinguished are three men but the persons of the Trinity distinguished onely personally are not three Gods but one The former three persons are three men because their essences may be divided although not in the generall yet in the speciall the latter three persons are not three Gods because their essence cannot be divided Three men have all one nature all one humanity in the generall but they have not all one nature in the speciall for the nature of one is not the nature of another now in this the reason is manifest because that their essence is finite and divisible but here there are three persons and cannot be three Gods because their essence is infinite and indivisible so that in the Trinity there is as a Father speakes alius alius not aliud aliud that is there is but one substance yet many persons As the Father is another person but not another thing from the Sonne and the holy Ghost another from them both and this is manifestly proved after this manner Three must needs be a personall distinction they are three witnesses and a witnesse cannot change his habit as Hereticks say yet so as they are but one Iohn 1.1 In the beginning was the Word and the Word was with God and the Word was God the last of these manifests that the Essence is not distinguished but the persons for the Word was God That there is such a distinction Psal 110.1 The Lord said unto my Lord there the person speaking and the person spoken unto are distinguished the Lord said to Sathan The Lord rebuke thee where in the first place is the Son the Lord rebuke thee he meanes the Father Iohn 5.32 there is another that beareth witnesse of me and in Iohn 8.18 I beare witnesse of my selfe Iohn 14.10 I am with the Father he doth not say I am the Father but I am with the Father whereupon it must needes be that there is distinction betweene the Father and Sonne and the holy Ghost is distinguished personally from them both Mat. 3.15 there is a voyce from heaven and the Spirit descended like a Dove the Father speaking and the Sonne is he of whom he speaks the holy Ghost he that descended Iohn 14.16.27 I will pray the Father and he shall send another comforter in my name whence it followes that therefore the Father who sends and the Sonne who prayes and the holy Ghost who is sent are three persons really distinguished This may suffise to shew unto us that there are three distinct person Quest But how are they distinguished in their orders Answ First because they are one before and after another by an unchangeable order first second and third they are not one before another in dignity but in order and that is unchangeable for the first cannot be the second nor the third the Father cannot be the second person nor the Sonne cannot be the first nor the third c. the reason of this is because the Father is of himselfe not of another having the foundation of personall existance or substance in himselfe and of himselfe therefore it must needs be that he must be the first that is that which some thinke Christ intended Iohn 5.26 The Father hath life in himselfe that is first and originally Secondly the Sonne is of another and therefore he cannot be the first person because he hath the foundation of a personall subsistance from the Father and so he cannot be the third person because he hath it onely from the Father this is that same in Iohn As the Father hath life in himselfe so hath he given to the Son to have life in himselfe c. he receiveth it from the Father The holy Ghost is neither of the Father alone nor of the Sonne alone but he is of them both therefore he is the third person receiving the foundation of personall subsistance from the Father and the Sonne then this immutable order doth distinguish them It is true that the Scripture places the Sonne before the Father and the holy Ghost before the Sonne 2 Cor. 1.13 The grace of our Lord Iesus Christ and the love of God the Father c. 2 Thes 2.16 Iesus Christ our Lord Revel 1.4 5 Iohn wishes salvation to the Churches first from the Father secondly from the Spirit this is not to change their order but because the matter they speake of requires it and to shew that there is none greater or lesser then other Quest How are they distinguished by their properties Answ They have every one incommunicable properties by which they are distinguished the Father begetting the Sonne the Sonne being begotten and the holy Ghost proceeding these properties are such as cannot be communicated to others without them nor amongst themselves such as they had before there was any beginning of the world this is as some Divines say nothing but the proper manner of existing for they say the Father is the nature of the Divine Essence subsisting by the incommunicable property of begetting The Sonne is the nature of the divine Essence subsisting by the incommunicable property of being begotten The holy Ghost is the nature of the divine Essence subsisting by his incommunicable property of proceeding I say by these relations they were distinguished amongst themselves before there was any creation The Father is unbegotten begetting the Sonne The Sonne is begotten by an unsearchable generation the holy Ghost is of the Father and the Sonne after a wonderfull manner which is called procession That they are thus distinguished is gathered out of the Scriptures thus
not because he was sent but because he proceeds both from the Father and the Sonne and that is this which Saint Augustine observes when he gave the Spirit he breathed upon the Apostles Iohn 20. to signifie that when he gave the spirit it was proceeding and this is the same which the Psalmist called the breath of God Psal 33.6 by the word of God were the heavens made and the host of them by the breath of his mouth and thereupon he is said to be the breath of the Sonne also in 1 Thes 2.8 he shall consume Antichrist with the breath of his mouth further that he did proceed from the Father is manifest by the place which we have read Iohn 15.26 and that he proceeds from the Son Iohn 15 16. all that the Father hath is mine so he saith he shall receive of mine therefore the procession is from them both so that when our Saviour Christ saith that it proceeds from the Father he doth not exclude himselfe but after a speciall manner of speaking he sets his name after the name of his Father Why because he hath his person from the Father and the holy Ghost received it from them both therefore we may give it to the Father as the beginning and this shall suffise to manifest this therefore we will conclude as Saint Nazianzen doth How is it that the Sonne is of the Father and the holy Ghost is of them both comming from them both differently the Sonne from the Father as the light from the light hee shines by the manner of begeting the holy Ghost he is from the lights not by manner of generation but by manner of procession The third distinction by which he is different from the other is the worke of Sanctification Rom. 1.4 therefore the name of life is given to him it is he that mortifies the old man and quickens the new man Rom. 8.7 The law of the Spirit of life hath freed us from the law of sinne and of death therefore he is after compared to water Iohn 3.5 Except a man be borne of water and the holy Ghost now the nature of water is to cleanse and to make fruitfull and to revive things that are ready to dye so the Spirit is he that cleanseth us from our filthinesse so in Ezek. 36.21 I will power cleane water upon you and you shall be cleansed from all your filthines What is that in the 27. verse I will powre my Spirit upon you so that the Spirit you see is compared to water In this respect also it is compared to fire Mat. 3. He shall baptise you with the holy Ghost and with fire that doth quicken up the heart and cheare it and sanctifie it therefore hence it is in many places that holinesse is called the fruit of the Spirit Gal. 5.22 the fruits of the spirit are joy and peace gentlenesse meeknesse long-suffering c. all these are fruits of the spirit therefore it followes that the holy Ghost is he that hath this worke of sanctifying the elect Quest Why say we that he is the third person in the deitie and so God Answ Because he hath the name of Jehovah Secondly Essentiall Attributes Thirdly workes proper to God Fourthly divine worship and therefore he is God First the name Jehovah is given unto him that appeares by these texts of the old testament Ier. 1.14 Ezek. 1.4 and so in the new testament is given him the name of Jehovah Act. 7.51 You stiffe necked that resist the spirit of God as did your fathers so doe you they resisted him in the Prophets and you now do follow them resisting him in the Apostles one place more Isai 6.9 that which is said The Lord saith go and make the heart of this people fat that same 28. Acts 20. the Apostle Paul saith The holy Ghost spake by Esai as the Prophet and therefore the name Jehovah being a peculiar name given to none but to him that is naturally God the spirit having this name must needs be God Secondly there are given unto him Essentiall Attributes now Essentiall Attributes are foure principally eternity ubiquity omniscience omnipotency all these are given to the spirit first he is eternall for before the beginning he moved upon the waters and Heb. 9.14 He is called the eternall spirit Secondly omnipresence Psal 139. Whither shall I goe from thy spirit the holy Ghost is said to dwell in the Saints Rom. 8.9 2 Cor. 1.16 1 Iohn 2.27 arguing that it is proper to him to be every where Thirdly he is omniscient and knowes all things Iohn 14.26 He shall teach you all things Iohn 16.13 He shall lead you into all truth 1 Cor. 2.10.11 He searches the hidden things of God and no man knowes the hidden things of God but the spirit Fourthly omnipotent because it is he that casts out divells Matth. 12. The spirit of God casts c. this cannot be done by any created power but he must be God that doth it 1 Cor. 12. It is God that worketh all in all And in the 11. verse The spirit worketh all these things and therefore he must be omnipotent and so by these foure Attributes we see he is God Againe he must needs be God for the proper works of God are given to him Gen. 1.2 The spirit moved upon the waters that is preserving them Iob 26.13 The spirit of God hath garnished the heavens So in the 33. Iob 4 The spirit of the Almighty hath made me Psal 33.6 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Fourthly because divine honour and worship cannot be without sacriledge given to any person that is not God but is given to him Mat. 28.19 Baptizing them in the name of the Father Sonne and holy Ghost And so the Apostle praies the grace of our Lord Jesus Christ and the love of God the father and the Communion of the holy Ghost Nazianzen hath sufficient to this purpose he saith he whom the Church doth professe to believe in is God now the Church doth professe to believe in the holy Ghost so that by these it necessarily followes that hee is God Quest How comes he to proceed from the father and the Sonne Answ Because he received from the father and the sonne the whole Essence communicated to him by way of procession that we manifest thus the Sonnes begetting of the Father you heard to be by receiving the whole Essence from him by way of begetting so the holy Ghost is sayd to proceed from the Father and the Sonne because he received the whole Essence from them by way of proceeding the thing is manifest that he proceeded from the Father and the Sonne and therefore is not said to be begotten but to proceed and as the Scripture hath been strict and carefull to reserve these relations unconfounded so the Church hath diligently imitated them and alwaies saies that the Sonne is begotten and the holy Ghost proceeds
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