Choice Grounds and Principles of our Christian Religion, Treatise · Question 4
Quest. 4. What is God?
Answ. God is a Spirit, which is most simple, most holy, eternall, infinite, of inestimable glory, maiestie, and power, all-sufficient, onelyonly wise, onelyonly good, most iust, most mercifull, and therefore one.
EXPOSITION.
BEfore I enter into the particular branches of the description: Séeing that not onelyonly the naturall man, (as the Apostle teacheth, 1. Cor. 2.1. Cor. 2.14.) but euen hee also that is most spirituall, and hath attained to a most exquisite measure of perfection, neither hath, nor can comprehend those things with a cleere and absolute knowledge, that do concerne the diuine Maiesty, which is so cloathed with such an incomprehensible brightnes, and glory, as cannot be expressed with all mans wisedome. And yet, notwithstanding, such is our estate and condition, who are mortall men liuing in this world, that wee can bee ignorant of nothing, with greater danger: forasmuch as to this end we were created, and are called to heauenly grace; that we should know, acknowledge, worship, feare, serue, and glorifie him. For this cause, not grounding any opinion vponupon mens determinations, or weake definitions, (lest wee worship the inuentions of our own hearts, and follow the toyes of foolish braines:) but that we may speake rightly, iudge truely, and to the honour of his high and heauenly Maiesty: Let this alwaies stand with vsus for a perpetuall rule, that God cannot bee rightly knowne, but by his Word; and that if wee curiously search, and inquire further of him then the Scriptures doe teach, we are worthy to be blinded, and punished for ouer-great presumptiō. We may reade, Exod. 19.Exod. 19.9.12. how that before that singular and notable communication wherein the Lord God in the Mount of Sinai talked with Moses, in the hearing of the people of Israel; hee said vntounto him: Thou shalt set marks vntounto the people round about the Mount, saying, Take heed to your selues, that ye goe not vp to the Mountaine, nor touch the border of it: whosoeuer toucheth the Mount, shall surely dye, &c. So, wee see, that it was present death to passe the bounds, and limits which were prescribed.
It is euident also in the Scripture, that the most entire, and dearest friends of God stood amazed, and trembling, as often as God in any outward shew, of his owne accord, did offer himselfe vntounto their sight. Examples of such dismaying wee hauehave, Iudges 13.Iudges 13.22. and Esay 6.Esay 6.5. and in diuers other places, as wee shall sée further hereafter. In some of which, this was a common saying, Wee shall dye, because the Lord hath appeared vntounto vsus. And therfore the History of Iob, to throw men downe, with the knowledge of their own folly, weakenesse, and vncleannesse, bringeth alwayes the principall proofe to conuince them, from the description of Gods wisedome, strength, and purenesse. And that not without cause: For we see, Gen. 18.Gen. 18.27. how Abraham, the neerer that he came to behold the glory of God, the better did hee acknowledge himselfe to be dust and ashes. We may see also, 1. Kings 19.1. Reg. 19.13. how Elias could not abide his comming vntounto him with vncouered face: and which we also reade of Moses, Exod. 3.Exod. 3.6. So terrible is the beholding of his Maiestie. And this is that which the Prophet Esay speaketh of, chapter 24.Esay 24.23. The Sunne shall blush, and the Moone shall bee abashed, when the Lord of Hosts shall raigne: that is to say, when hee displayeth his brightnesse, and bringeth it to our sight, in comparison thereof, the most brightest thing of all shall be darkened.
Many more examples and testimonies might be alledged: but this must alwaies stand firme, and certaine, that concerning God, those things that are of him, and in him, neither is the minde of man able to conceiue what they be; how great they be, nor of what fashion they are, neither can the eloquence of any mans mouth vtter words answerable to so great a Maiesty.
For if it could be conceiued in the mind, Reason 1 or vttered with the tongue; then would it be found lesse then the speech, and minde of man, wherein it is comprehended. Though we say all of him whatsoeuer we can, yet shall wee still rather name something of his, then himselfe. For as at the seeing of the brightnesse of the Sunne, the sight of our eyes doth so dazell, and wax dimme, that we cannot behold it cleerely: euen so is it with the sight of our mindes, in all our thoughts concerning God. Look how much wee endeuour our selues to comprehend the things of God: by so much are wee blinded in the light of our cogitations.
Reason 2 For what (I say againe) can fully or sufficiently be thought or spoken of him, that is aboue all loftinesse, higher then all height; deeper then all depth; lighter then all light; cleerer then all cleerenes; stronger then all strength; mightier then all might; wiser then all wisedome; and more better, iuster, and gentler, then all goodnesse, iustice, and gentlenesse? All kinde of vertues must needs be lesse then hee, that is the Father, and Fountain of them all. So that God may truely be said to be such a certaine Being, as vntounto which nothing may be compared. Notwithstanding, forasmuch as the Scripture, which is the Word of God, (applying it selfe to our weakenesse, and imperfections) doth minister vntounto vsus meanes, by termes, and phrases of speech, to bring vsus to some such knowledge of God, as may suffice vsus whiles we liue in this world: The Lord hauing therein so reuealed himselfe, that we may know, how truely to feare, worship, and serue him, according to his will, and vtterly withall, to expell and banish farre from vsus, all idle, vaine, and foolish fancies, and cogitations of God, which are very ready to enter into the heads and hearts of naturall men. Wee will therefore, (as with feare and trembling, in regard of his high and excellent Maiesty: so with boldnes, and confidence, through his assistance, and in regard of this warrant and reuelation:) proceed now to the particular branches of that description, which I hauehave propounded: The Scripture affording sufficient testimony for the proofe of eueryevery of them, as I hauehave partly shewed before, and as shall more fully appeare (God willing) in that which followeth.
God is a Spirit, Ioh. 4.24. 2. Cor. 3.17.
Exposition.The word Spirit, is many wayes taken in the Scripture: but by this description, is the Lord God distinguished from all other Spirits. And the meaning of the word is, not onelyonly that God is inuisible, according as it is said, Ioh. 1.Ioh. 1.18. No man hath seene God at any time: And 1. Tim. 6.1. Tim. 6.16 that hee onelyonly hath immortalitie, and dwelleth in the light that none can attaine vntounto, whom neuer man saw, neither can see: but also that by his nature, and substance, he is without a body; not like either man, or any other creature, in any shape, qualitie, or naturall proportion: And therefore said our Sauiour, Luke 24.Luke 24.39 Handle me, and see: for a Spirit hath not flesh and bones, as ye see me hauehave. Whereupon follow these two notes: First, that he is to be worshipped in Spirit and Truth; as our Lord Iesus Christ himselfe teacheth, Iohn 4.Ioh. 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and Truth. EueryEvery thing affecteth that which is according to its naturall inclination, and loatheth, and disliketh whatsoeuer is repugnant to the same. That which is earthly, delighteth in things earthly, and not in heauenly; and that which is heauenly, delighteth in things heauenly, and not in earthly. So, if the Lord God did consist of a bodily, and corporall substance, then would he be delighted with outward, and bodily worship and seruice: but séeing hee is not bodily, but altogether spirituall, therefore neither doth he expect, neither can he possibly be pleased with externall shewes, the same being so contrary to his nature.
The second note is, that hee cannot be represented, or expressed, by any image or similitude whatsoeuer. For séeking hee is of such a glorious, and incomprehensible Maiestie, as cannot be sufficiently described by any eloquent tongue of man or Angell, how shall any thing made of gold, and siluer, of wood or stone, possibly doe it, hauing neither life nor mouing, nor any other thing resembling the true, eternall, and euerliuing God? To whom will you liken God (saith the Prophet Esay, ch. 40.Esay 40.18.) and what similitude will ye set vp to him? And Deut 4.Deut. 4.15, 16, &c. Take therefore good heede to your selues, for ye saw no image, in the day that the Lord spake vntounto you in Horeb, out of the middes of the fire, that you corrupt not your selues to make you a grauen image, or representation of any figure, whether it be male or female, &c. Wee may sée also in diuers other places, how the Lord setteth his voyce against all counterfait shapes of him, denouncing them guilty of forsaking GOD, and of direct fighting against his glory, who couet to hauehave any visible forme of him: For that his Maiestie is defiled, when hee being without a body, is likened to a bodily matter; being inuisible, to a visible image; being a Spirit, to a thing without life; and being incomprehensible, to a lumpe of wood or stone, or any other such like thing: as Esay 42.44, &c.Esay 42.8. Es…y 44.9, 10, 11. &c.
Which is most simple. Exod. 3.14. Ia. 1.17.
Exposition.By this word, and terme of spéech, the eternall Essence of God is distinguished from all things that are, whether in heauen, or in earth: As if we should say, that God is such an eternall Essence, and Being, as is without all comparison, without all composition…, immutable, true, in all things like himselfe; I Am that I Am, said he to Moses, Exod. 3.Exod. 3.14. Also thou shalt say to the children of Israel, I Am hath sent mee vntounto you. Hée is that Being, to whom nothing is lacking, which in all things, and vntounto all things, is sufficient to himselfe, who néedeth no mans ayde, yea, who alone hath all things that doe belong to the perfect felicity both of this life, and of the life to come, and which only, and alone can fill, and suffice all his people, and all his creatures.
Most holy, 1. Sam. 2.2. Leuit. 19.2. Reuel. 15.4.
He is rightly said to be most holy,Exposition. not onelyonly because naturally, and substantially he is so, and vntounto whose Holinesse no Angels or Saints may bee compared in any measure at all, a God so holy, and pure, that he cannot abide the least sparke of iniquity, neither can any vncleannesse or vnrighteousnesse hauehave place with him, as Psal. 5.Psal. 5.4, 5. Thou art not a God that loueth wickednesse, neither shall euill dwell with thee: the vniust shall not stand in thy sight, thou hatest all them that worke iniquity: And 1. Sam. 2. There is none holy as the Lord: but also, because he is the fountain of all holinesse, sanctifying, purging, and consecrating vsus to himselfe, by his holy Spirit, and separating vsus from all vncleannesse, that wee might serue him in holinesse and righteousnesse, all the dayes of our life.
Eternall. Psal. 90.1, 2. Rom. 16.26.
Exposition.That is to say, of such a Being, as is without beginning, and without ending, as Psalm. 90.Psal. 90.2, 4 Before the mountaines were made, and before thou haddest formed the earth, and the world: euen from euerlasting to euerlasting thou art our God. And a little after, A thousand yeeres in thy sight, are as yesterday when it is past, and as a watch in the night. Also Psal. 102.Psal. 102.12, 26, 27. where he saith, that the heauens, and the earth shall perish, but the Lord God shall endure, they all shall waxe old as a garment, and as a vesture shalt thou change them, and they shall be changed, but thou art the same, and thy yeeres shall not faile. And before, But thou, O Lord, doest remaine for euer, and thy remembrance, from generation to generation. Hee is the same, that alwayes hee hath béene, not weakened by age, nor made féeble by length of yeeres, but is at this present, and shall be for euer, of the same glory, and maiestie, power, and sufficiencie, for the effecting of whatsoeuer pleaseth him, as he was at the first. As again, Esay 41.Esa. 41.4. I the Lord am the first, and with the last I am the same. And Chap. 44. Chap. 44.6.I am the first, and the last, and without mee there is no God. To this effect also Dan. 6.Dan. 6.26 and in many other places that might bee remembred. Let the dayes be neuer so many, that we can call to an account, and let vsus multiply yeeres into the longest continuance, that in our thoughts wee may possibly comprehend, so as thousand thousands be before vsus, and ten thousand thousands in our minde, yet is all this nothing in comparison of God, with whom, as the Apostle Peter saith, 2.2. Pet. 3.8. Epist. One day is as a thousand yeeres, and a thousand yeeres, as one day. And now, as the Lord as touching his Essence, and Being, is after this manner, eternall, and euerlasting, and so as neither by dayes, nor times, he is to be measured, and comprehended: so is the very same consideration to be had, of all the Essentiall qualities, and properties of his nature, as his wisedome, power, righteousnesse, truth, goodnesse and mercy, as besides the manifold testimonies, and authorities of the Scripture: this is very cleare, in the sensible féeling, and continuall experience, and in the preseruation and gouernment of all the creatures vponupon the face of the earth, to the very same end, for which at the first he created them. As also in the calling, and sanctifying of his Elect, and in his iudgements vponupon the wicked, with infinite other particulars that might be remembred. EueryEvery one plainely approuing, that the God that now is, is the same that was, and of whom there shall neuer be any end. As Reuel. 1.Reuel. 1.8. I am Alpha, and Omega, the beginning, and the ending, which is, and which was, and which is to come, euen the Almighty.
Infinite. Iob 11.7. Psalm. 139.7, &c. Ier. 23.23.24.
Exposition.That is to say, comprehending all things, and cannot possibly be comprehended. A God, that is present at all times, and in all places, and filleth with the presence of his glorious Maiestie, both heauen, earth, and hell, and all at one instant The Apostle Paul was a man endued with excellent gifts, and graces of Gods Spirit, preferred aboue the rest, to the hearing & vnderstanding, of the deepe secrets of Gods wisedome, and counsell, as 2. Cor. 12.2. Cor. 3.2, 3, 4. where hee testifieth of himselfe, that hee was taken vp into the third heauen, yea euen into Paradise, and heard words which cannot be spoken, which are not possible for man to vtter. And yet durst hee not take vponupon him to giuegive a reason of all the wayes, and actions of GOD, but being highly astonished at his infinite wisedome, satisfieth himselfe, and cutteth off all obiections, with an exclamation, and wondering at the same, saying, Rom. 11.Rom. 11.33 O the depth of the riches, both of the wisedome, and knowledge of God: how vnsearchable are his iudgements, and his wayes past finding out! This confirmeth the Prophet Dauid also, Psal. 36,Psal. 36.6. where he saith, That the righteousnesse of GOD is like to a mighty mountaine, and his iudgements are like a great deepe. And hereupon also doth Zophar demaund of Iob, chap. 11.Iob 11.7. Canst thou by searching finde out God? canst thou finde out the Almighty to his perfection? Plainely giuing to vnderstand, that so infinite, and incomprehensible is God, that the depth of his counsels cannot be attained vntounto; and therefore a vaine, and an intolerable presumption, to seeke further after it, then it hath pleased him to reueale, and manifest the same in his holy Word. The secret things (saith Moses, Deut. 29.Deu. 29.29.) belong to the Lord our God, but the things reuealed, belong to vsus, and to our children for euer.
Of inestimable glory, Maiestie, Exod. 4.34, 35. chap. 33.20.
Exposition.Of this, much hath been spoken before…. And it may further be considered in the example of Moses; who, as we reade, Exod. 33. was faine to be put into the cleft of a Rocke, and to be couered in the same with the hand of God, because he was not able to behold the glory of the Lord, as the same passed by him. The Story is this, Moses hauing triall of the gentlenesse and goodnesse of the Lord, so as there was nothing which he obtayned not at the hands of God: he thereupon becommeth bold to desire, that he might see him in his glory, and maiestie: I beseech thee (saith he) shew me thy glory. Whereunto the Lord answered, I will make all my good goe before thee, Exod. 33.18, 19, &c.and I will proclaime the name of the Lord before thee, &c. And a little after, Thou canst not see my face, that is, hauehave a full sight of my substance, the beholding of that belonging only to the blessed Spirits that are already glorified in eternall felicity. But there is a place by me (saith God) and thou shalt stand vponupon the rocke, and while my glory passeth by, I will put thee in a cleft of the rocke, and I will couer thee with my hand, that is, with a cloude, or some such thing. After, I will take away my hand, and thou shalt see my backe parts, some imperfect image of my glory, but my face, that is, the glory of my Maiestie it selfe, shall not be seene. Such is our weaknesse, and corruption through sinne, that wee cannot abide the beholding of the Lords wonderfull maiestie, according as hereof wee hauehave another example in the people of Israel, at his appearing vntounto them at Mount Sinai, Exodus 20. and Deut. 5.Exo. 20 19. Deut 5.27, 28, 29. it being there recorded, that why- the Lord stood vponupon the Mount, not without glory, and maiesty, and vttered with his owne mouth, a briefe summe of his Law, and Religion, the people being astonied, and almost vtterly confounded with his excellent glory, said to Moses, Talke thou with vsus, and we will heare, but let not God talke with vsus, lest we dye. And God receiuing their offer, said vntounto Moses, I hauehave heard the voyce of the words of this people which they hauehave spoken vntounto thee: they hauehave well spoken, all that they hauehave said: O that there were such an heart in them to feare me, &c.
And power, Esay 40.10.
Exposition.The generall necessity of faith must euermore hauehave this speciall included in it, to beleeue, that God is of sufficient might and power to effect, and accomplish whatsoeuer pleaseth him, as Math. 19.Mat. 19.…6 With God all things are possible. This speciall was included in the generall faith of Abraham, without which hee could neuer hauehave beléeued the promises of God. Without a firme faith,Gen. 15.… Chap. 22.17 I say, in Gods omnipo…encie, and Almighty power, how could Ab…ham possibly hauehave beleeued, that his seed shou…d be as the dust of the earth, and as the Stars of the heauen in multitude, and that in his seed all the Nations of the earth should be blessed, when as hee himselfe was already old, and his wife not only old, but also barren? This in the iudgement of flesh and bleed, was altogether vnlikely, and vnpossible,Rom 4.19.20, 21. but yet Abraham knowing that there was nothing vnpossible with God, considered not his owne body, as the Apostle saith, Rom. 4. nor yet the deadnesse of Saraes wombe: hee staggered not at the promise of God through vnbeliefe, but was strong in the faith, giuing glory to God: and being fully perswaded, that what he had promised, hee was able to performe. The like faith and resolution in Gods Almighty power, was also in the virgin Mary, beleeuing that shee should conceiue, and bring forth a Son,Luke 1.38. although she had neuer knowledge of any man, because God who had said it, was able to effect it. There is to no man giuen full, and perfect strength: but to one man is giuen to doe this, and to another that: but the might and power of God is not particular, but vniuersall: it can hauehave no determination, limitation, or restraint, but it is vtterly free, full, and absolute, so that hee can doe what be will, when, as farre foorth, and howsoeuer it pleaseth him. The mighty of this world be terrible, because they can kill the bodies of men, but that might of theirs, is so limited, that they cannot kill the soule,Mat. 10.28. but after they hauehave slaine the body, their power is at an end. But God, when he lusteth, can cast both body and soule into hell fire. His Almightinesse is also continuall, vnchangeable, and euerlasting: not determinable by any processe of time, but as long as God himselfe endureth, (who hath neither beginning, nor end of dayes.) so long his power endureth, without being subiect to any passions, impediment, or incommodity, and therefore most notably, Psal 115.Psal. 115.3. Our God is in heauen, hee doeth whatsoeuer he will.
All-sufficient, Gen. 17.1.
Exposition.That is, he is able of himselfe (without the helpe of any) to performe, and bring to passe whatsoeuer hee hath decreed, and whatsoeuer pleaseth him. For this cause,Iob 8.3. doth the Scripture call him the Almighty God, because by his might he can doe all things, because hee is Lord of all, and hath all things subiect to his command.Rom 9.29, 19. Hee is called also the Lord of Hoasts, in the power of which most high, and mighty God, is heauen, and earth, and whatsoeuer is contayned in them, aboue, or vnderunder them. Whatsoeuer hee commandeth, that must of necessity bee done, nothing is able to withstand his will, there is nothing but he can, and will doe it, if it stand with his good will and pleasure, and if his iustice, and mans saluation doe require it. I am God all-sufficient, said the Lord to Abraham, Gen. 17.Gen. 17.1. which is as much in effect, as if hee had said, that he was strong, & mighty enough to protect him. For our faith cannot otherwise stand, vnlesse (being certainly perswaded, that the onelyonly guard, and protection of God is sufficient for vsus:) wee boldly despise, whatsoeuer in the world is against our saluation.
OnelyOnly wise, Rom. 16.27.
The Lord God alone,Exposition. and none but God, may truly and properly be said to be wise & prudent: as Rom. 16.Rom. 16.27 To God only wise. And 1. Tim. 1.1. Tim. 1.17 in a like conclusion of thanksgiuing, VntoUnto God onelyonly wise (saith hee) be honour and glory, for euer and euer, Amen. If a man should dispute with God, saith Iob, Chap. 9.Iob 9.3, 4. hee could not answere him one of a thousand, hee is wise in heart. And againe, Chap. 12.Iob 12.13. with him is wisedome, and strength, he hath counsell and vnderstanding. In another place also doth hee make a difference betweene the wisedome that remaineth with God, and that measure of wisedome, which he hath appointed for men. For after he hath spoken of the secrets of nature, he concludeth, Chap. 28. that wisedome is to be found in God onelyonly, and hid from the eyes of all liuing creatures.Iob 28 12, 13, 14, 15, 23. Where is wisedome found, saith hee, and where is the place of vnderstanding? Man knoweth not the price thereof, for it is not found in the land of the liuing. The depth saith, It is not in me: the Sea also saith, It is not in me. Gold shall not be giuen for it, neither shall siluer be waighed for the price thereof, &c. And a little after, But God vnderstandeth the way thereof, and he knoweth the place thereof. Infinite arguments & experiences hauehave there bin from time to time, and continually are of his excellent wisedome, as in the creation of heauen and earth, according to that of the Prophet, Ier. Chap. 51.Ier. 51.15. He hath established the world by his wisedome, and stretched out the heauens by his discretion. In the creation also of man, and in the wonderfull disposition of all the members of his body; in the gifts of his minde, and in the gouernment also and direction of all his creatures, from the least, to the greatest, to the very same end, for which he at the first ordayned them. Notable wisedome, and discretion, are many of the sonnes and daughters of men endued withall, some after one manner, and some after another, as is daily seene by infinite Presidents, and examples. All which in eueryevery degree, forasmuch as it floweth, and proceedeth from God: it must needes be concluded, that his wisedome is infinite, as the Prophet speaketh, Psal. 147.Psal. 147.5.
OnelyOnly good, Math. 19.17.
There is none good, but God alone,Exposition. neither any thing that truly deserueth to be accounted good, but what proceedeth onelyonly from him. So that whensoeuer we attribute any good, either vntounto man, or to any other creature, and call them good, (as we vsually so call many things) wee must take heede that wee respect them not as they are in themselues, but acknowledge, that all the praise, honour, and glory, belongeth vntounto the Lord, who onelyonly, and alone, is good,G n. 1.31. and the fountaine of all goodnesse, and righteousnes. The works of the first creation do witnesse this truth, all which as they were very good, so doe they shew foorth the goodnesse of the Maker, as good fruites proue the tree to be good, from which they are gathered. Secondly, who can rehearse the thousand part of those things, which be daily bestowed by Gods goodnesse,Math. 5.45 not onelyonly vponupon the godly, but euen also vponupon the wicked, whom in iustice and righteousnesse he might destroy? And if wee seeke the Scripture,Psal. 73.1. Psal. 118.1. Jam. 3.15. the testimonies of Gods goodnesse therein, are excéeding many. But I neede not stand much vponupon this, wherein there is neither difficulty, nor doubt, but all things as manifest, anb as cleare as the Sunne. And surely in the nature of God, there is nothing which a true Christian man can receiue greater comfort of, nor which he should honour with more admiration, then his endlesse and infinite goodnesse.
Most iust, Deut. 32.4. Psal. 145.17.
Exposition.As the Lord God is righteous in all his wayes, and holy in all his workes, as the Prophet pronounceth, Psal. 145.Psal. 145.17. euen so doth he so iustly, and vprightly proceed in eueryevery circumstance, and respect, as that there is no cause at all for any to complaine of wrong, or partialitie, in the least measure that is. This doth the Apostle teach and confirme, Rom. 2.Ro. 2.2.5, 6. where hee saith, that the iudgement of God is iust, and according to truth. He offereth wrong to no man, neither when hee punisheth sinne, nor when hee spareth sinners, although he shew mercy but to a few, and throw downe great multitudes into eternall condemnation: but as the Apostle addeth, & as it is his very property, hee rendereth to eueryevery man according to his workes. Men oftentimes in the pronouncing of their censures, and sentences, greatly erre, and iudge amisse: Sometimes for fauour; sometimes at the intreaty of friends; sometimes for feare of displeasure; sometimes through corruption of bribes, and hope of gaine; sometimes through the instigation of false witnesses; sometimes vponupon malice, and sometimes through ignorance, and want of sound wisedome to discerue, acquitting those as guiltlesse, who deserue to bee punished, and condemning those as guilty, who hauehave not offended: but as the Apostle speaketh, Act. 17.Act. 17.31. He will iudge the world in righteousnesse, by that man whom hee hath appointed. Before his iudgement seat, there neither is, nor shall be any dawbing, or saluing vp of bad matters, no inducement by gifts; no affection, or partialitie, in respect of persons; no fauouring of the cause for the sake of friends, for feare of foes, or any displeasure: no cunning shifts can there take place, to blinde the eyes, or to peruert the iudgement, but eueryevery person shall receiue an eternall sentence of eueryevery cause, according to the truth and equity of it. And thus is the Iudge of the world approued most iust.
Most mercifull, Psal. 36.5, 7.
Exposition.God is mercifull, not to all that hauehave neede of his mercy; for such mercy should not stand with his iustice: but he is mercifull to all them that craue mercy at his hands, in the name and mediation of Iesus Christ, and with a true faith in his righteousnesse and Redemption. Hee is mercifull to all such as are truely humbled with the heauy loade and burthen of their sinnes, and are touched with godly sorrow, and remorse of conscience, in regard of their transgressions. For to shew mercy vntounto such, is no derogation to the Iustice of God: forasmuch as our Lord Iesus Christ by the shedding of his bloud hath made satisfaction for them. Infinite are the particular proofes, and experiences of the mercy and goodnesse of God, which might bee remembred both concerning Soule and body, this life, and that which is to come: Hee being the Author and fountaine of all good things, generally and without exception, which wee either doe, or can possibly enioy, and hauehave imparted vntounto vsus; as Iam. 1.Iam. 1.17. EueryEvery good g…uing, and eueryevery perfect gift is from aboue, and commeth from the Father of lights. But yet t… the reconciliation of the world vntounto himselfe, by Iesus Christ, and in stretching out the armes of his louing kindnesse to the saluation of all such as truely feare him, and embrace his promises, whether Iewes, or Gentiles, is it most of all apparant, and very wonderfull: Yea surely, so surpassing excellent is this mercy of God aboue all his workes, and all other his mercies that can possibly bee remembred, that if we should doe nothing else, but continually laud and glorifie his Maiestie for the same, yet should our praises come farre behinde the highnesse and excellency of his grace and fauour. None can sufficiently extoll and magnifie this wonderfull mercy. Rightly may wee say hereof with the Prophet, Psa. 36.Psal. 36.5. That it reacheth vntounto the Heauens. And sufficient cause hauehave we in regard hereof, to confesse with the same Prophet againe, Psal. 103.Psal. 103.8. That the Lord is full of compassion and mercy. In that (I say) whereas wee are by nature the children of wrath as well as others; aliants from the commonwealth of Israel, strangers from the Couenants of Promise, and had no hope, and were without God in the world, as the Apostle speaketh, Ephes. 2.Ephe. 2.3.12. Chap. 4.18. hauing our cogitations darkened, &c. as Ephes. 4 and being full of all vnrighteousnesse, &c. as Rom. 1.Rom. 1.29. He hath vouchsafed to receiue vsus vntounto mercy, and freely in Christ Iesus to forgiue our sinnes: Yea, so to accept vsus through the free imputation of his righteousnes, and obedience, as if in our selues wee were holy and righteous.
And therefore one, Deut. 6.4. Psal. 18.31. 1. Cor. 8.6.
Necessarily doth it follow,Exposition. vponupon that which goeth before, that God is one. Not one of these diuine Attributes, which hauehave been remembred; agreeing, or being to be applyed to any other, but to one only true God. This alwayes herewith, being religiously obserued, and vnderstood, that these are essentiall properties of the Deity, and so attributed vntounto him, that they place nothing in him that is compound, or diuerse from his substance; but look whatsoeuer they point him out to be, the very same he is in his owne nature. We must know (I say) that there is nothing in God, which is not God himselfe. So that when it is said that God is holy, iust, good, mercifull, &c. it is to be vnderstood, as if hee were said in plain termes, to be holinesse, iustice, goodnesse, and mercy it selfe. To proue that there is but one true, eternall, and euerliuing God, who only, and alone, is to be beleeued in, called vponupon, worshipped, loued, feared, serued, and obeyed, the Scripture affoordeth plentifull Testimonie. As first, Mar. 12. in the answere of our Lord Iesus Christ vntounto a certaine Scribe, who demanding of him which is the first commandement of all? Mar. 12.28, 29, &c. Exod. 20.2. Deut. 6.4. Deu. 32.39.He answered out of Exodus 20. and Deut. 6. The first of all the commandements is, Heare, Israel, The Lord our God, is the onelyonly Lord, &c. Whereunto the Scribe replyed, saying, Well, Master, thou hast said the truth, that there is one God, and that there is none but he: And to louelove him with all the heart, and with all the vnderstanding, and with all the soule, and with all the strength, &c. is more then all burnt offerings, and sacrifices. Moses in the end of his Song, Deut. 32. bringeth in God thus speaking of himselfe: Behold now, for I am hee, and there is no gods with mee: I kill, and giuegive life; I wound, and I make whole, neither is there any that can deliuer out of my hand.
But this being a truth, which is not denyed, but beléeued, and confessed among the very Iewes, and Turkes, who glory much in the acknowledging of one onelyonly God: I will therefore passe from it, and procéed to shew, in as few words as I can, how this onelyonly True God doth offer himselfe to be considered of vsus, in a Trinitie of persons.
There are three eternall, and equall persons of the Godhead, distinguished by their proper difference, and yet not separated one from another. The Father, the Sonne, and the Holy Ghost.
That there are these three distinct persons; and yet in Essence,Exposition. but one onelyonly Eternall, Almighty, and incomprehensible God: I will alledge for proofe, two or three speciall Testimonies of the Scripture, among many other that might be remembred. There are three (saith S. Iohn 1. Epist. 5.1. Ioh. 5.7.) that beare Record in Heauen; the Father, the Word, and the Holy Ghost, and these three are one. In Mathew 28.Math. 28.18, 19. All power is giuen vntounto me (saith Christ) both in Heauen, and in Earth. Go therefore teach all Nations, baptizing them, in the name of the Father, the Sonne, and the Holy Ghost. Also Ioh. 15. and 16.Ioh. 15.26. cha. 16.13. &c. he hath these words, When the Comforter is come, whom I will send vntounto you from the Father, euen the Spirit of Truth, hee shall leade you into all truth, &c. Heere hauehave we expresse mention of the person of the Father, from whom the Spirit is sent: secondly, of the person of the Son which sendeth him: and thirdly, of the person of the Holy Ghost, or blessed Spirit which is sent vntounto vsus. Hereunto belong also the testimonies of Iohn the Baptist, Ioh. 1. chap. 3.Ioh. 1.32, 33.34. cha. 3.34, 35, 36 And what can be spoken more cleerely, for the proofe of the distinction and properties of the three Persons in the Trinity: then this Luke 1.Luke 1.35. where the Angell Gabriel declaring the mysterie of the Lords Incarnation; speaketh after this manner to the blessed Virgin Mary: The Holy Ghost (saith he) shall come vponupon thee, and the power of the most Highest shall ouershaddow thee; therefore also that holy thing that shall be borne, shall be called the Sonne of God. Heere wee hauehave the person of the Highest, which is the Father; the persons of the Sonne, and of the Holy Ghost, are expressed with their properties; being neither mingled, nor confounded.
These places are sufficient to proue the truth of this point; as that wee must so beleeue in God, that wee referre one, and the same glorification to eueryevery Person. For there is no difference of Faith in this respect. We must not hauehave a greater Faith in the Father, then in the Sonne, and in the Holy Ghost: but the measure, and maner of it, must be one, and the same, equally consisting in each of the thrée Persons: so as by this meanes, we may confesse a Vnity of Nature, in the Trinitie of Persons.
These three persons are distinguished (I say) by their proper difference, insomuch, that to the Father wee must attribute the beginning of working, and creating, we must hold him for the fountaine, and spring of all good things; to the Son, we must attribute the wisedome, and gouernment of the things that are made; and to the holy Ghost, the power and efficacie of working and executing. And although the eternity of the Father, is also the eternity of the Sonne, and of the holy Ghost, (for God can neuer be without his wisedome, and power; and in the eternity, neither first, nor last is to be sought) yet is it most requisite to obserue this order in the blessed Trinity, to set the Father in the first place: in the second place the Sonne which commeth of him; and in the third place the Holy Ghost, which proceedeth from them both.
The minde of eueryevery one inclining to consider, first God. Reason afterward his wisedome which springeth from him; and finally the power, whereby hee executeth the Ordinances, and Decrées of his counsell.
Vse 1 For some vse of this point, wee must learne from hence, so to beleeue in God, that we neuer confound the seuerall properties of the Godhead, which in respect of our weake capacitie, are thus termed the persons of the Trinity; but that wee confesse, that they alwayes remaine distinct one from another, and yet without any manner of separation. It is but one Sunne that shineth in the Firmament, although three distinct things be perceiued in it: Light, Brightnes, & Heat. For these thrée, as they rise all together, so they cease all at once. The light goeth not before the brightnesse, nor the brightnesse before the heat. And although one thing be attributed to the light, another thing to ye brightnesse, and a third thing to the heat; yet they worke all together inseparably: euen so, as I said, are the three properties, or persons of the Godhead to be considered, so as they may be acknowledged both distinct, & coeternall, but yet vnseparable.
Vse 2 This Doctrine of the Trinity is necessary to bee learned, and vnderstood of all true Christians, and that in respect of Gods glory, and of our owne saluation. For no man shall bee saued without the knowledge of the Father:Mat. 11.27. but the Father is not knowne without the Sonne; whosoeuer therefore denyeth the Sonne, hee hath not the Father, as 1. Ioh. 2.1. Ioh. 2.23. Againe, No man is saued without faith in Christ the Sonne, as Ioh. 3.Ioh. 3.36. And how shall any man beleeue in him, of whom he hath not heard? as Rom. 10.Rom. 10.14. It highly therefore standeth vsus vponupon, to hauehave the knowledge of the Sonne of God, that wee may beleeue in him to eternall life. In like manner; No man is saued without the knowledge of the Holy Ghost: For if any man hauehave not the Spirit of Christ, he is none of his, as Rom. 8.Rom. 8.9. but no man can receiue the Spirit, without he know him: whosoeuer therefore knoweth not the Holy Ghost, cannot be saued: according to that of our Sauiour, Ioh. 14.Ioh. 14. that the world cannot receiue the Spirit of Truth, because it seeth him not, neither knoweth him.