The Sum of Christian Religion 2, Part 2 · Subpart 8 · Section 1-2

The Sum of Christian Religion 2 · Part 2 · Subpart 8 · Section 1-2

p. 305An explication of the deſcription of God deliuered by the Church.

GOD is an eſſence] That is, a thing, which 1. hath his being from none, but from himſelfe. 2. is preſerued or ſuſtained of none but ſubſiſteth by himſelfe. 3. is neceſſarilie. 4. is the only cauſe vntounto all other things of their being. Wherfore he is called Iehoua, as if you would ſaie, beeing by himſelfe and cauſing other things to be, to wit, according to his nature and promiſes.

Spirituall] 1. Becauſe hee is incorporeal: as being infinite, and indiuiſible, & moſt excellent. 2. Inſenſible. For firſt, experience teacheth this. Secondly, God is without ſenſible qualities, which are the obiects of the ſenſes: and Thirdly, hee is immenſe. The eies perceiue onelyonly thinges finite, and which are within a certain compaſſe. 3. He is ſpirituall, becauſe both himſelfe liueth, and is the author of all life both corporall and ſpirituall.

Obiection. Againſt this opinion manie places of ſcripture hauehave beene heretofore by ſome alleadged,How God and Angels appeared vntounto men. in which it is written, that God and Angels did appeare and were ſeen, thereby to proue, that their nature is corporeal and viſible. But we are to know, that not the very ſubſtances of God and Angels, but created ſhapes and bodies were beheld of men, made, carried, and moued, by the will and vertue of God or Angels, that by them they might make knowen their preſence, and vſe their miniſterie and ſeruice in inſtructing men of thoſe p. 306thinges which ſeemed good vntounto them. And theſe were ſometimes by imagination repreſented to the interiour ſenſes of men: which alſo ſomewhere may, & ſomewhere cannot be gathered out of the circumſtances of the hiſtories: As the Angels appearing to Abraham & Lot, were inueſted with true bodies, as which might bee toucht and handled. Whether Micha before Achab ſaw with the eies of his bodie, or of his mind, the Lord and his Angels, is a matter of doubt. But that thoſe viſible ſhapes were not the very ſubſtaunce of God, is hereby manifeſt, for that the ſcripture with great conſent teacheth, that God is ſeene of no man, neither can be ſeene, and incomprehenſible, and vnchangeable. But thoſe viſible ſhapes were not alwaies the ſame.

How God is ſaied to be ſeene face to face.2 Obiection. To theſe they adde that which is ſaide, that God was ſeene of Iacob face to face. Gen. 32. And of Moſes. Exod. 33. and Deut 34. And of all the people, Deut. 5. And that all of vsus ſhall ſee God face to face, in the life to come. 1. Cor. 13. By which metaphor or borrowed ſpeeche, is ſignified a cleare and conſpicuous manifeſtation and knowledge of God, which is perceiued, not with the eies of the bodie, but of the minde, either by meanes, as by the word, by his woorkes and outwarde tokens, and ſuch as runne into the the ſenſes, whence the minde may gather ſomewhat of God: Or without meanes, by inwarde reuelation. And albeit in the life to come ſhall bee a farre more bright knowledge of god than nowe: yet to knowe god moſt perfectly is proper to god onelyonly, as it is ſaide, Iohn. 6.46. Not that any man hath ſeene the father, ſaue hee which is of God, hee hath ſeene the father: So farre is it, that the inuiſible, infinite and euerlaſting Deitie may euer be conceaued by bodilie eies, whoſe nature is not to perceiue any obiectes, but ſuch as are finite and limited.

How the partes of mans bodie are attributed vntounto God.3 Obiection. They hauehave alleaged alſo thoſe ſayinges, wherein the parts of mans bodie are attributed to God. But theſe alſo are not properly, but by a Metaphor, ſpoken of god, whereby is ſignified to vsus a power in god working after an incomprehenſible manner his workes, a certaine ſhadowe whereof are thoſe actions, which men doe by the miniſterie and helpe of their bodily partes: as the eies, and eares ſignifie the wiſedome of god, whereby hee vnderſtandeth p. 307all thinges: the mouth, the publiſhing of his worde: the face, the declaration, tokens, and feeling of his diuine goodneſſe & grace, or ſeueritie & anger: The hart, his louelove: the hands and armes, his power: the feete, his preſence.

4 Obiection. They hauehave affirmed alſo,The image of God in man doeth not argue a bodily ſhape in God. becauſe man was made according to the image of god, that therefore god hath a humane ſhape; not marking, that the image of god conſiſteth not in the ſhape and figure of the bodie, but in the mind, & integritie of nature, in wiſedome, righteouſnes, and true holines. Eph. 4. As for Tertullian, whereas he reaſoneth, that god is a bodie; that he ſpeaketh vnproperly therein, and abuſeth the word bodie, in ſteed of ſubſtance, not only Auſtine witneſſeth in his Epiſtle to Quoduultdeus: but this is alſo an argumēt, & proofe thereof, becauſe he termeth alſo the ſoules and Angels oftentimes bodies.

Wherefore let vsus know that therefore wee are taught the nature of god to bee ſpirituall,Why wee muſt knowe God to bee ſpirituall. that wee may not conceiue of god anie thing which is groſſe, terrene, carnall, and vnworthie his diuine Maieſtie: neither ſhoulde deeme that hee can bee perceiued by our bodilie ſenſes or in thought imagined, but ſhoulde conſider his nature by his worde and woorkes: that wee ſhoulde not dare to repreſent him by any bodilie ſhape: and in a worde, that wee ſhoulde remember that hee is to bee worſhipped, not with the geſtures or other thinges of the bodie, but with the minde and ſpirituall motion of the heart. Laſtly, Seeing hee alone inſpireth into vsus temporall and euerlaſting life, wee ſhoulde acknowledge the gift of both to come from him: Out of this fountaine onelyonly wee ſhould ſeeke it, and indeuour to referre it wholy to his glorie.

Intelligent] 1.Why God is ſaied to bee intilligent, and againſt whom wee are to holde it. Becauſe hee is the cauſe both of the minde of man, and of the notions ſhining in it, and alſo of that order which it in the nature of thinges and common weales. 2. Becauſe all intelligence or vnderſtanding of the creature commeth from him, both in reſpect of the facultie, as alſo in reſpect of the operation. For neither can the efficient and preſeruing cauſe of intelligent natures, and of the vnderſtanding it ſelfe and order in nature, bee but intelligent and vnderſtanding. And therefore the holy Scripture alſo reaſoneth on this wiſe, Pſalme. 94.9. He that planted the eare, ſhall hee not heare: or hee that made the p. 308eie, ſhall he not ſee? Nowe this wee are to holde, firſt, againſt thoſe, who ſetting nature in the place of God, imagine the world and the varietie and order of thinges in it, to ariſe from the matter and the inclination thereof to this forme: when as notwithſtanding theſe thinges coulde not hauehave their beeing from a cauſe not intelligent. Wee are to holde it alſo, thereby to acknowledge not onelyonly true knowledge it ſelfe, but alſo all abilitie of vnderſtanding, and the ſagacitie and perceueraunce of the ſenſes and minde to be the gift of God.

Eternall] That ſuch an eternitie, which can hauehave neither beginning nor any end of beeing, agreeth to God alone, both nature ſheweth, The eternitie of god without beginning or end.for ſo much as hee is the firſt cauſe of all things, and of infinite perfection & power; and the ſcripture alſo recounteth, as Pſal. 90.2. Before the mountains were brought forth, or euer the earth and world were made; thou art God from euerlaſting, and world without end. But we are to obſerue, that not therefore onelyonly the eternitie of God is ſo often inculcated in the ſcriptures, that in regard hereof hee may bee diſcerned from thinges created: but alſo becauſe hee will impart eternitie vntounto vsus, that is, hee hath purpoſed and promiſed that he will giuegive vsus of his eternall goodnes, and prouidence, eternal bleſſings, and will hauehave continuall care of vsus through al eternitie, and wil hauehave a kingdome in Angels & men, whereof ſhalbe no end.

Therefore are wee giuen to vnderſtand that God is eternal to vsus,God eternal vntounto vsus. that we may oppoſe the certain hope of eternall bleſſednes grounded vponupon his eternitie againſt the ſhortnes of mortall life, and againſt the frailtie of mans condition. For ſeeing hee is eternal, he can, and ſeeing hee promiſeth, he will for euer preſerue vsus with his protection. Pſal. 48.13. For this God is our GOD for euer and euer. And Pſalm. 111.9. Hee hath commaunded his Couenant for euer. Wherefore being vphelde by this conſolation, let vsus neither refuſe to ſuffer the ſhort miſerie of this life, neither preferre the ſhort felicitie thereof before eternal bleſſings: and ſeeing God wil be not only bountifull towards the godly, but iudge alſo of the vngodlie eternally, let the cogitation of the eternal wrath of god keep and hold vsus in the feare of god, that we may not deſire to buie the fading ſhewe of whatſoeuer good with eternal miſerie.

That god is other from all his creatures, we muſt hold: firſt, p. 309againſt Philoſophers,God, other and diuerſe from all creatures. who wil hauehave the world or nature it ſelfe to bee god, that is either a generall matter, or a power, or a minde and intelligence, or ſome forme to be infuſed, mingled, & tied to the bodies of the world, & them to informe, quicken, ſuſtein, and moue, as the ſoule ſuſteineth and moueth mans bodie. Which Virgil calleth, the ſpirit of the world: others the ſoule of the world. Secondly, againſt thoſe who imagine the creatures, either all, as Seruetus; or ſome, according to the doctrine of the Manichees, to ſpring from the verie eſſēce or nature of god, deriuing it ſelfe, as they ſpeake, into others by propagation. Thirdly, that al prophane, vnworthie, & idolatrous cogitation of god, whereby god may be made like to anie creature, may be excluded. For, that the eſſence of god is far other than the eſſēce of al the creatures, both nature & the word of god ſheweth, whē as it teacheth that god is wiſe & Creator of the world: now the world hath manie parts vnreaſonable; and it ſelf cannot be Creator to it ſelfe, it ſheweth alſo that things are not deriued out of the ſubſtance of god, that beeing vnchangeable and indiuiſible. And laſtly, that the Deitie is moſt vnlike & different from all things created, becauſe there can neither be, nor be imagined anie ſimilitude of a finite nature and an infinite.

Firſt therefore, whereas the ſcripture ſaith,How all thinges are ſaide to bee of God. that al things are of god: Rom. 11.1. Cor. 8. it doth not mean that al things are god, or the eſſence of god, or propagated from it. For al other things are of god, not as begotten of him or proceeding from him, as the word, and eternal ſpirite of god, but as created, that is, made of nothing. Rom. 4.17. Who calleth thoſe things that are not, as if they were. Secondly, when as the ſoule of man is called celeſtiall and diuine. Likewiſe, when it is ſaid, we are the generation of god. Act. 17.29. This is not meant of the cō municating of the diuine ſubſtance, as if the ſoul were deriued from the eſſence of god, but of the ſimilitude of properties, & of the creation. The ſoule therefore is ſaid to bee celeſtiall and diuine, that is, adorned with celeſtiall & diuine powers & gifts, which although they be a certain ſhadowe of the diuine nature, yet are they created qualities. Thirdly whereas the elect and ſaints are ſaid to bee of god, to bee borne of god and his ſpirite, and the ſonnes of god, and ſpirituall; Iohn. 1.13. & 8.47. & 3.6. Neither is this vnderſtood of the propagation of the eſſence, but of the ſimilitude of the properties, or p. 310of the image of God, to the which they are refaſhioned by Gods ſpirite. And fourthly when Paul alſo ſaith, 1. Cor. 6.17. That he which is ioined vntounto the Lord, is one ſpirit; and Peter. 2. Pet. 1.4. That we are made partakers of the diuine nature: we are taught, both that the ſpirite of God dwelleth in vsus by grace, and is ioined vntounto vsus, as alſo that there is begun in vsus euen nowe a conformitie with God, which ſhall bee perfected in the life to come. And laſtly, when Chriſt himſelfe is ſaid to be God, and to hauehave a diuine bodie: There is not thereby ſignified a mutation of the diuine nature into the humane, or of the humane into the diuine: but an vnſeparable conioyning of two natures, reteining their properties diſtinct, into one perſon, and a glorifiyng of the humane nature which indeede agreeth to a nature ruler and gouernes of all things, but yet notwithſtanding made & created.

What wee are to learne by the immenſitie and incomprehenſibilitie of God.Incōprehenſible, or immenſe] 1. He wil hauehave vsus to know, that he cannot be cōprehended in the cogitation of any creature, ſo that what things he aſcribeth to himſelf in his word, how great ſoeuer they be thought of vsus, yet are they alwaies far greater. For the power of vnderſtanding which reacheth but to finite things, cannot cōceiue the forme or perfect patterne of an infinit nature. 2. The Deitie cannot be cōprehended or circumſcribed in place or ſpace, or any limits; that is, the eſſence of God, is immenſe or vnmeaſurable, neither to be extended, nor diuided, nor multiplied. Therefore it is al eueryevery where, one & the ſame. The 1. reaſō hereof is: Becauſe an infinit power cannot be cōtained in an eſſence or nature which is finit & limited. Reaſons, to ſhew that the power and eſſence of God is euerie where, whole one, and the ſame.2. Becauſe the power of god is alwaies eueryevery where; & therefore his ſubſtance alſo. For that cānot be without this; yea it is the diuine eſſence it ſelfe. And that the power or vertue of the diuinity which hath been ſpread perpetually in infinit maner both before & after the creation of the world, cannot be any where, either in no ſubſtāce at al, or in any ſubſtāce, but only in the very ſubſtāce it ſelf of god, the Philoſophers alſo, who cōceiued god to be infinit, hauehave cōfeſſed. Neither yet is it to be thought, that the ſubſtance of the diuinity is ſo extended, that one part thereof is one where, or ſo multiplied, that an other part is another where; but that it being infinit is eueryevery where: and ſeeing it cannot bee diuided into partes, as beeing immenſe and moſt perfect, to bee all euerie where: and ſeeing it is but one, p. 311that it is euerie where the ſame, ſo that none can pierce into or cō prehend it, but it pierceth into & cōprehendeth all things. Iere. 23. Doe not I fill the heauen & the earth, ſaith the Lord? 3 Not onelyonly the power, but the eſſence alſo of the Diuinitie to be infinite, doth euen hereby moſt certainlie appeare, Becauſe there is one, the ſame, and whole ſubſtance of the three perſons. For the eternall father, as he is alwaies, ſo at that time, when Chriſt liued on earth, was hee in heauen. And the woorde or coeternall Son of the Father was in his bodie on earth: & yet becauſe there is but one & the ſame eſſence of the father & the ſonne, both the father was with the Son on earth, and the ſon with the father in heauen; as himſelfe ſaith, Ioh. 16. The father is with me: & Ioh. 3. The ſonne of man which is in heauen: and Iohn. 14. I am in the father, and the father is in me. So the holy ghoſt was truely preſent in the likeneſſe of a Doue and a flame, at the Baptiſm of Chriſt, & at Pentecoſt, & now dwelleth in vsus as in his Temple: And yet is alwaies with the father and the Sonne in heauen, as the father and the Sonne are with him in all the Saintes, which are diſperſed through out heauen and earth: And hence appeareth the third difference betweene an infinite nature, and a finit nature, or the third reaſon, which is onelyonly opened in the worde of God, whereby the diuine eſſence is incomprehenſible, to witte, by communication, whereas the whole is in ſuch ſort common to the three perſons of the Diuinity, as not only it is in them as in the creatures, but alſo is their very ſubſtance, & yet neuertheleſſe remaineth in number one and the ſame.

Nowe, that it is proper to the Deity alone, Infinitie or immenſitie proper to God, not imparted to anie creature.nor imparted or communicated to any creature to bee infinite or immenſe, or to bee euerie where at the ſame time, or to be the ſame in diuerſe places, is apparant by theſe reaſons. Firſt, Becauſe it is impoſſible that any creature ſhould be, or be made equal to the creator, as it hath beene often ſaid: Lord, who is like vntounto thee? 2. Becauſe god himſelfe by this mark diſtinguiſheth and diſcerneth himſelfe from the creatures: for in ſaieng, that he is, he, who filleth heauen & earth, he ſignifieth that there is no other ſuch beſides him. 3. Becauſe chriſt ſheweth his diuinity by this argument, in that whē he was in body on earth, yet hee affirmeth himſelfe to bee in heauen, Iohn 3.13. The fourth reaſon is, that the godly Doctors of the auncient Church defended the Diuinitie of the holy Ghoſt by p. 312this ſelfeſame argument: as Dydimus in his Treatiſe of the holy Ghoſt lib. 1. cap. 1. The holy Ghoſt himſelfe, if he were one of the creatures, ſhoulde hauehave at leaſtwiſe a ſubſtaunce limited, as all thinges which were made. For although inuiſible creatures are not limited and circumſcribed by place; yet are they limited by the propertie of their ſubſtaunce. But the Holie GHOST beeing in manie, hath not a limited and finite ſubſtance.

God moſt perfect in himſelfe.God is moreouer moſt perfect in himſelfe. 1. Becauſe hee onelyonly hath al things which maie be deſired vntounto perfect felicity and glory: ſo that no way any thing may bee added vntounto him to make him more glorious or happy: And all the creatures hauehave but only ſome parts and degrees of bleſſinges diſtributed vntounto them, conuenient for their nature and place, which the Creator aſſigneth and giueth to eueryevery one. 2. Becauſe hee receiueth no part of this moſt abſolute felicitie from anie other, but hath al thinges in himſelfe, and of himſelfe, and is alone ſufficient to himſelfe for all thinges: and therefore needeth no mans labour, or aide, or preſence, but was alike bleſſed from euerlaſting, before any creature was, as hee is now, after the creation of the woorlde. But contrariwiſe al the creatures ſtand ſo in neede of the goodneſſe and preſence of God, that without it they cannot onelyonly not any way bee well and in good ſtate, but not ſo much as bee at al the ſpace of one moment. 3. Becauſe hee is not for himſelfe onelyonly, but for the creating alſo, preſeruing, guiding, and furniſhing of all and euerie creature ſo ſufficient, that he alone doth giuegive to al of them all good thinges neceſſarie and meete for them, aſwell eternall and heauenly, as terrene and temporall, neither yet for all that dooth the leaſt iot depart either from his power, or from his happineſſe. Now all the creatures not onelyonly cannot at all profite one another, more than God woorketh by them as the inſtrumentes of his goodneſſe, but neither they themſelues, which are as it were cundites, can hauehave the leaſt good in themſelues, but what they hauehave drawen from God alone, as the onelyonly fountaine and well-ſpring of goodneſſe and felicity. Now he alone is ſufficient for al, and beſtoweth al thinges, becauſe there muſt needes bee ſome one firſt cauſe in nature of all good thinges: and hee hath all thinges in his power, becauſe, except he hadde them, hee p. 213could not giuegive them others. And except hee had them of himſelfe, he could not be the firſt head and fountain of al good things.

1 Obiection. Prouerb. 16.How God is ſaid to hauehave made al things for himſelfe. He is ſaid to hauehave made al things for himſelfe. Aunſwere. Not for the aiding or encreaſing of himſelfe, as if hee needed any thing, but rather for to communicate and ſhewe himſelfe vntounto his creatures hee made thē; becauſe this is the nature of that which is good, not onelyonly to preſerue it ſelfe, but alſo to communicate it ſelfe to others. 2. It is obiected that hee vſeth the creatures in accompliſhing his workes. But this hee dooth not as conſtrained thereto by any neceſſity or impotency, but of his moſt free will and goodneſſe, to ſhew that he is able both waies, both without them, & with them, to do whatſoeuer he wil: that he is Lord of all thinges, both by right, and by his power, and can vſe al thinges at his pleaſure: and that he alſo dooth worthy his creatures this great and free honour, as to make them the inſtrumentes of his bountifulneſſe, & fellowes and diſpoſers (as Saint Paul ſpeaketh 1. Cor. 4.) of his diuine works. 3. Furdermore, that we are willed to performe, exhibit, and offer, obedience, worſhip, honour, ſacrifices, to God, and to giuegive him that which is his: therby is taught, not what good commeth more to god, but what good ought to be in vsus. For as diſobedience and deſpite againſt god maketh not God but the creature more miſerable, ſo obedience towardes God, which is a conformity and agreement with Gods Law and minde, is the good and bleſſedneſſe, not of God, but of the reaſonable creature. And this is ſaide to bee giuen or taken from God, not that God needeth it, or is profited thereby, but becauſe men ought, by order of iuſtice, to perfourme and yeeld it vntounto God. As Pſalm. 50.9. I will take no bullocke out of thy houſe: nor he-goates out of thy foldes. And Luke 17.10. When yee hauehave doone all thoſe thinges which are commaunded you, ſaie, wee are vnprofitable ſeruantes. The glorie which wee giuegive vntounto God is auaileable for our happines, but neither doeth nor can make God more happie:And if any man reply, That glorie neuertheleſſe tendeth to his happineſſe and perfection, vntounto whom it is giuen: we muſt know, that the glory of god ſignifieth ſometimes the foundation of glory, to wit, the attributes or virtues which are in god himſelfe, and his diuine worke, and the beholding and approbation of them in god. And in this ſenſe can no man giuegive him glory, nether can it p. 314bee diminiſhed or augmented, but it was and remayneth the ſame in him for euer: according as it is ſaide, Iohn. 17.5. Glorifie mee O Father, with the glorie which I hadde with thee, before the woorlde was. Sometimes it ſignifieth the agnizing and magnifieng of the goodneſſe and woorckes of God, which is not in GOD, but in creatures endewed with reaſon: and therefore may be made leſſer or greater; and beeing amplified or diminiſhed, it encreaſeth or diminiſheth the goodneſſe, happineſſe, and perfection, not of GOD, but of the creature. But if anie man will further reply, that this verie worſhippe and obedience profiteth him vntounto whome it is doone: to graunt this concerning the Creatures, as who may bee furthered and enriched by the mutuall dueties of each other; yet will it by no meanes agree to GOD, ſeeing no man can help or harme him, and the true agniſing and magnifyeng of GOD, as alſo the whole conformity and agreement with him, is not his happines and perfection, but the creatures.

Our obedience, though due to God, yet bringeth no encreaſe to him.4 Obiection. To whome is giuen that which is due vntounto him, to him ſomething commeth thereby more than hee hadde before. VntoUnto GOD is yeelded our obedience and woorſhippe, which is due vntounto him. Therefore ſomewhat commeth to him from vsus. Aunſwere. The Maior is true of that which is due of need or want, or which hee needeth, and is furthered thereby, to whom it is giuen. But our obedience is no ſuch due, but that which GOD, by order of his iuſtice, requireth of vsus: and that not for his, but our perfection and felicity.

Gods reioicing in our obedience and ſaluation is the cauſe thereof: but not our obedience and ſaluation, the cauſe of his reioicing.Laſtly, if anie man vrge, that he who reioiceth doth receiue ſome good of thoſe thinges, wherein hee reioiceth: and therefore ſome fruite certainly to redound vntounto God out of our obedience and ſaluation, ſeeing hee pronounceth that hee roioiceth therein, wee graunt verily that in men, reioicing and the like affections are ſtirred vp by outwarde obiectes: But wee muſt not deeme that our vertues are the cauſe of that reioicing which is in God. For therefore is a thing thought right and honeſt, becauſe it is agreeing to the wil and nature of God: and becauſe God from euerlaſting is delighted with his owne goodneſſe and vprightneſſe, and with p. 215thinges agreeing therewith: therefore dooth hee create and woorcke ſuch in men: and that euerlaſting approbation or liking, which was the cauſe why GOD created good things, is the cauſe alſo why hee now cheriſheth and preſerueth them being created. Wherefore the euerlaſting reioicing in God for our obedience and ſaluation, is the efficient cauſe of our obedience and ſaluation: but not contrariwiſe, our obedience the efficient cauſe of that reioicing in God: as it commeth to paſſe in men, who are affected by outwarde obiectes. Or thus: God reioiceth at our good, as beeing an obiect, but not a cauſe: becauſe obiects are not the cauſe, but effects of gods approbation and reioicing.

Moreouer when GOD pronounceth himſelfe to be vnchaungeable, hee ſheweth that hee will bee alwaies ſuch,What is ment by Gods vnchangeablenes. as hee hath beene from all eternity: ſo that firſt, neither his eſſence, and whatſoeuer is proper thereto, can bee augmented or diminiſhed: neither ſecondly, his nature and will bee chaunged: neither laſtly, himſelfe hath neede to tranſport himſelfe from place to place. This doe Philoſophers, induced thereto by reaſons, confeſſe. For firſt, whatſoeuer is chaunged, that must needes hauehave, either ſome outwarde cauſe, or ſome originall or beginning in it ſelfe of moouing and chaunging, or both. But GOD cannot bee mooued or chaunged by anie thing which is without him: for ſo himſelfe ſhould not be the the firſt moouer and maker of all that is good in nature. Neither can he ſuffer chaunge from anie inwarde originall or beginning of chaunge. For whatſoeuer is ſo moued or changed, that muſt needs hauehave partes, whereof ſome muſt mooue & ſome be moued. Now that god ſhould be diuided into parts, neither doth his immenſity ſuffer, nor his great perfectiō. For ſeing eueryevery part is imperfecter thā the whol, & in god is nothing which is not moſt perfect: it is impious to imagin any parts in him. Wherefore neither by any outwarde, nor inward cauſe is he moued or changed. Secōdly, whatſoeuer is changed, that muſt needs be changed either to the worſe, or to the better, or into a ſtate equal to the former. It is impoſſible that God ſhould bee made worſer: for he ſhould ſo become of perfect vnperfect. And to be made better is alſo vnpoſſible. For ſo he ſhould hauehave bin before more vnperfect. But neither can he be trāſlated into an equall p. 316condition and ſtate, as thereby to leaue ſome good which before he had, and to receiue ſome good which before hee had not: for thus ſhould he be neither before nor after his change moſt perfect, as wanting ſome part of thoſe good thinges which belonged vntounto him. Thirdly, That which is infinite, neither can be made greater; for ſo it ſhoulde not hauehave beene infinite before; nor leſſer, for ſo it ſhoulde bee made finite. Seeing then both the eſſence, and power, and wiſedome, and all the vertues of God are incomprehenſible, & all things in God immenſe; therefore cannot any of them be either diminiſhed or increaſed. Fourthly. For the ſame cauſe, God doth not tranſport and remooue himſelfe from place to place as creatures, ſeeing by reaſon of his immenſitie, whereby he filleth heauen and earth, he can neither depart nor be abſent from any place. Fiftly, Seeing he is moſt wiſe, and therefore from euerlaſting hath moſt well purpoſed, decreed, and foreſeene all things; change of purpoſe & will cannot fal into him. And therefore God would hauehave this in many places of holy ſcripture inculcated vntounto vsus, that his nature & wil is ſubiect to no mutations, as beeing a thing moſt reſpecting his glory. As Num. 23.19. God is not as mā, that he ſhould lie; nor as the Son of man, that he ſhould repent. Hath he ſaid it then, & ſhall he not doe it? Hath he ſpoken, & ſhall he not accompliſh it? Pſal. 33.11. The counſell of the Lorde ſhall endure for euer. And the thoughts of his hart from generation to generation. Iam. 1.17. With whome is no variableneſſe, neither ſhadowe of change.

Why God is ſayd to repent, when yet hee doeth nothing which hee decreed not from euerlaſting.1 Obiection. But God is ſaid to repent. Anſwere. He is ſaid to repent, not that he changeth his will: but, 1 becauſe he earneſtly deteſteth ſinnes, and is not delighted with the deſtruction of men. 2 Becauſe by reaſon of this hatred againſt ſinne, & this merciemercy towards repentant ſinners, he maketh change of things and euents, which from euerlasting he decreed, as men are wont to doe, who repent them of their purpoſe. For among men eueryevery change is an amending of that, which diſliketh thē. Amending riſeth vponupon repentance. Wherfore the name of repētance, as alſo the names of other human affectiōs are ſaid to be attributed to god by an anthropopathie. Becauſe the Scripture ſpeaketh of God after the manner of men, for our infirmitie, that wee vnderſtanding thoſe thinges, which are in vsus, to be ſhadowes of thoſe which are in god, p. 317may in ſome ſort conceiue ſomething of the nature of god and his wil towardes mankinde. Wherefore theſe formes of ſpeaking doe not ſignifie any perturbation in God, or change, or paſſion like vntounto our affections, but are vſed to ſignifie theſe two things of God. Firſt, that that is not a fained or diſſembled, but an earneſt, eternall, vnchangeable nature & will in god, a ſhadow and image whereof he would hauehave the affections and motions created in men to be: yet is it without al trouble, or hinderance, or diminiſhing of his bleſſedneſſe and ioy. Secondly, that he doth thoſe things which mē are wont to do, being ſtirred vp by thoſe affections, which are attributed to God, not that he, as men being mooued by a preſent or ſodaine affection of the minde, doth nowe firſt take counſel, but doth now at the length execute and do thoſe things, which he decreed and appointed from all eternity.

2 Obiection.Gods promiſes and threatninges conditional, and with an exception. The promiſes and threatnings of God oftentimes are not fulfilled. Aunſwere. The promiſes of God are alwaies to be vnderſtood with an exception of the croſſe of the Godly, and of the puniſhments, and chaſtiſments of ſuch as depart from God and ſinne, or with a condition of perſeuerance in faith and Godlines: and alſo contrarilie his threatninges, with an exception of conuerſion and praier, or with a condition of perſeuerance in ſinne. And theſe conditions are ſometimes expreſſed, as Ier. 18. and 28. where plainly is ſet downe this rule of vnderſtanding Gods promiſes and threatninges: as that God will puniſh them who depart from him, vntounto whom he had promiſed bleſſinges: and will ſpare thoſe who repent, to whom hee had threatned puniſhment. And ſometimes they are cloſely vnderſtoode, eſpecially in the threatninges and comminations, thereby euen to wreſt repentaunce and more timely and earneſt praiers from vsus, by which as meanes interpoſed and comming betweene, he hath decreed to ſaue and deliuer vsus. Reply. But theſe conditions are vncertain & chaungeable. Therefore the wil of god is alſo changeable. Aunſwere. In reſpect of the nature, will, and iudgement of man, they are chaungeable: but in reſpect of the counſell and prouidence of God, vnchaungeable and moſt certaine. For God hath decreed from euerlaſting p. 318the means and ends of things: as alſo he hath decreed in whome hee will, and in whome hee will not woorke conuerſion.

3 Obiection. He changeth manie his precepts, obſeruances and woorks, as the Moſaicall Lawes and gouernement. Anſwere. He changeth them indeede; but ſo as he woulde alſo from euerlaſting that change: neither are al thinges appointed of God for perpetuity. But he decreed, from euerlaſting, ſome things to laſt only for a time.

Gods vnchangeablenes one of his ſpeciall differences, whereby hee is diſtinguiſhed from all creatures.Wherefore bee it to vsus out of all controuerſie, that God is vnchangeable. For firſt, this is amongeſt thoſe eſpecial differences, whereby the Creatour will be diſcerned from all creatures, that hee onelie can by no meanes bee changed, whereas all other things both are diuerſlie changed, & may at the onlie pleaſure of God be changed infinitelie, howſoeuer for a while, ſo long as it is his pleaſure, they are and ſeeme firme and immutable; according as it is ſaid, Mat. 24. Heauen and earth ſhall paſſe, but my word ſhall not paſſe. Secondly, Hence we vnderſtand and are aſſured, that al things in the worlde are gouerned by the euerlaſting prouidence of god. For ſeeing no mutation happeneth to god, it muſt needes be that all his counſailes were purpoſed from euerlaſting. And ſeeing god both foreſeeth all things vnchangeable, and his counſailes concerning the euent and end of thinges are certaine and vnchangeable: it muſt needes be alſo that the ſecond cauſes and meanes or Antecedents, without which thoſe euents were not to followe, muſt bee certaine and vnchangeable. And becauſe in things created, eſpecially in humane affaires, there is great vncertaintie and mutabilitie, neither is there any cauſe of vnchangeableneſſe but the will of god; God could not hauehave appointed any thing certaine or vnchangeable concerning the euent and end, except hee had alſo made all the meanes, (by which the end is attained vntounto, and which as concerning their owne nature are moſt vncertaine and chaungeable) by his euerlaſting counſaile and decree certaine and vnchangeable.

Wherefore it is ſaide, Iſay 14.27. The Lord of hoſtes hath determined it, and who ſhall diſanull it? Thirdly, the whole vſe and force, and declaration of the promiſes, threatnings, and examples of Gods goodneſſe, power, iuſtice, merciemercy, and wrath, p. 319both olde and newe, to teach vsus, and to erect vsus with comfort, or by feare to holde and keepe vsus in our duetie and the feare of God: dependeth of Gods vnchaungeable nature. For all thoſe do then affect vsus, when wee thinke that the ſame nature and will of God, which was in times paſt, is nowe alſo, and is and will bee ſuch to vsus repenting, or perſiſting in our ſinnes, as wee ſee it was in times paſt, and nowe is towardes others. And then doe wee truelie relie vponupon the promiſes of God, when wee knowe, that his counſell ſhall neuer bee chaunged. Fourthlie, This doctrine inclineth mens mindes to obedience and ſubiection, which is neceſſarie in asking thinges at Gods handes: that wee deſire not GOD to doe thoſe thinges for vsus, or others, which hee hath before time aſſuredlie toulde vsus, that hee will not doe: and further that wee ſubmit and leaue with reuerence thoſe thinges to his pleaſure, whereof hee would not as yet hauehave knowen vntounto vsus, what hee hath decreede. Fiftlie, The vnchaungeableneſſe of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life. For it is moſt abſurd to conceiue of GOD, that nowe hee loueth, and nowe hee hateth vsus, nowe hee will aſſuredlie giuegive vntounto vsus euerlaſting life, and a little after againe hee will not: And therefore when once true faith and conuerſion vntounto GOD is begunne in our heartes, and the ſpirite of God hath begunne to witneſſe to our ſpirite, that wee are the ſonnes of GOD, and heires of euerlaſting life; God will hauehave vsus certainlie to reſolue, that as hee had this his will towardes vsus from euerlaſting, ſo to euerlaſting hee will not change it, but will aſſuredlie bring vsus, at his pleaſure, out of this wicked and miſerable life through al tentations and daungers what-ſoeuer, to eternall and euerlaſting life, according to that article of our Faith, I beleeue life euerlasting.

When as Omnipotencie is attributed to GOD,What is ſignified by gods omnipotencie. thereby is firſt vnderſtoode, That whatſoeuer hee will, or whatſoeuer, not impairing his nature and maieſtie, hee is able to will, he is alſo able to perfourme. Secondie, That he is able to performe all thoſe thinges without anie difficulty & labour, euen with his only beck & will. Thirdly, That all the force & power of working p. 320and effecting anie thing, is ſo in god only, that there is not the leaſt abilitie or efficacie of anie creature, but what he continuallie imparteth, & preſerueth at his pleaſure. And therefore the power of God is to bee conſidered of vsus, not as beeing idle, but as creating, ſuſtaining, mouing, and ruling al thinges. The reaſons are, 1 God is the firſt cauſe of all thinges: Therefore he hath all thinges in his power, and their abilitie is ſo much, as he giueth vntounto them. 2 Hee dooth ſuch thinges as can bee done by no created & finit power: as are the creation & gouerning of all thinges, the preſeruation of common weales, the deluge, the deliuerie out of Aegypt, & all his miracles. 3 He is vnchangeable. Therefore in him to be able to do, and to doe, is the ſame which to will, and ſo of the contrary.

But although al men affirme God to be omnipotent, yet there is a double difference betweene the ſacred Doctrine of the Church, How the doctrin of the church and philoſophie differ in conceiuing of Gods omnipotencie.and Philoſophie, concerning gods omnipotency. For firſt, without the doctrine of the Church, men only know the vniuerſall and generall power of god, whereby hee createth, preſerueth, and gouerneth the whole world: but they know not that power, whereby he ſaueth men, and reſtoreth the world by his ſonne, gathering and preſeruing an euerlaſting Church, and deliuering it from ſin and death, and endowing it with life and glory euerlaſting: by which works God eſpecially ſheweth forth his power, as it is ſaid, Hag. 2.7. Yet a litle while, & I wil ſhake the heauens & the earth, and the ſea, and the drie land. Secondly, neither doe they profeſſe of the generall power of god ſo much as is ſufficient. For albeit they are enforced to confeſſe that God is the author and preſeruer of the woorld: yet are they not able to ſaie that al things were created of nothing by the woorde of God alone: & for as much as they are ignorant fo the cauſe of ſin & confuſion, they cannot affirme al things ſo to be adminiſtred and gouerned by gods omnipotency, as that al which is good is done by the powerful working of Gods will: but they attribute many things to chance, fortune, & humane wiſdome, or vertue, and ſo imagine the power of god to be idle in theſe and doing nothing.

Furthermore, that god cannot either ſinne, or wil, and allowe of ſinne, or be changed, or diminiſhed, or ſuffer any thing, or make things doone vndoone, or wil thinges flat repugnant and contradictorie, or create another god or ſome nature equal to himſelfe, or p. 321bee perceiued by bodilie ſenſes, or doe other thinges proper to a create or finite nature, or admit the ſame into himſelfe this doth not diminiſh or weaken, but rather augment & ſtrengthen his power. For that is the greateſt and moſt perfect power, which can neither be deſtroied, nor weakned, nor diminiſhed: and that, none ſuſteining it, but only by it ſelfe. But contrariwiſe, to be able to be corrupted & impaired, is a token of imbecillity and imperfection of exceeding & immenſe wiſedome. Gods exceeding wiſedome: whereby both hee knoweth all thinges perfectly, and is the fountaine of all knoweledge and vnderſtanding.That we may rightly and with profit and commoditie know the power of God, it is neceſſarie not to conſider it, but as it is ioyned with his immenſe wiſedome and goodneſſe, which moderateth it. Further, of his diuine wiſedome firſt we learne, That God doth of himſelfe in one act or view vnderſtand and behold perpetually and most perfectlie, in maruellous manner, and that vnknowen to vsus, himſelfe and the whole order of his minde declared in the nature of thinges and in his woorde, and what agreeth therewith and diſagreeth, and all his woorkes, and the works of all creatures, paſt, preſent, and to come, & all the cauſes and circumſtances of all things. And moreouer, That al Angels and men hauehave no more knowlege of diuine and humane matters; than God doth woork & maintaine in their minds. For among other thinges, the moſt beutiful and ſightlie order which is in the nature of thinges, the endes and vſes of all things, the ſignification of future euents, arts and ſciences, the euerting and ouerturning of thoſe deuiſes, which the Diuell and wicked men hauehave moſt craftily contriued againſt God and all the godly, doe enforce all men to confeſſe, that theſe things could not proceed but from a moſt wiſe artificer and author. Wherefore alſo the ſcripture it ſelfe willeth vsus to conſider the wiſedome of God, ſhining in theſe his woorks. Eccle. 3.11. God hath made euerie thing beutiful in his time. Iſai. 44.7. Who is like me that ſhal cal, & ſhal declare it, & ſet it in order before me, ſince I appointed the ancient people? Ioh. 5.13. He taketh the wiſe in their craftineſſe. And of theſe hee concludeth, that the wiſedome of God is immenſe & vnconceiueable. As, Pſ. 145 7. His wiſdom is infinit. Rom. 11.32. O the deepeneſſe of the riches both of the wiſedome and knowledge of God! But here again is to be obſerued a difference betweene Philoſophie and the word of God. Firſt, that euen in the creation, the knowen or legall wiſedome was p. 322darkned and maimed in men through ſinne, and therefore needeth a renewing by the woorde deliuered to the Church. And then, that men without this heauenlie doctrine are altogether ignorant of that eſpecial wiſedome of God reuealed in the goſpell, whereby he ſaueth the Church gathered from amongſt mankind by the ſon. As it is ſaid, Mat. 11. I giuegive thee thanks, O father, bicauſe thou haſt hid theſe things from the wiſe & men of vnderſtanding, and haſt opened them vntounto babes.

The Goodnes of God diuerſlie taken in ſcriptures.The goodneſſe of God ſignifieth ſometimes his bountifulnes, as Pſa. 106.1. Praiſe the Lord becauſe he is good: ſometimes all the vertues, and whatſoeuer is ſpoken of the nature of God. As Pſalm. 14. Let thy ſpirite leade mee thorough the right waie. That which alſo is meant by the name of holines or ſanctity and light. 1. Iohn 1. So in this place, firſt by the name of goodneſſe are vnderſtoode al thoſe thinges which are attributed to god in his woorde, and are repreſented and reſembled in his image, as thoſe thinges which are termed good in Angels and men, as life, power, wiſedome, ioy, righteouſneſſe &c. For ſuch is the nature of God, as it hath manifeſted it ſelfe in the Lawe and Goſpel, and the goodneſſe of the reaſonable creature, is an image of the diuine goodneſſe. And therefore here alſo differ philoſophy and the Scripture; in that Philoſophy attributeth onelyonly to God that his goodneſſe which was opened in the Lawe, and yet neither that wholie: but of his goodneſſe reuealed in the Goſpell it is altogether ignoraunt. Secondly, by reaſon of the great and huge difference betweene the creatour, and the creature, we vnderſtand thoſe good thinges to bee in GOD, which are agreeing to his diuine nature and maieſtie. For thoſe which are proper vntounto created natures, woulde not bee good in GOD, but rather a diminiſhing of his goodneſſe. Thirdly, By reaſon of the immenſitie of his diuine nature, thoſe things which are finite in creatures are in GOD infinite. And therefore againſt ſundry and diuerſe diſputes of Philoſophers concerning the chiefeſt good, we learne in the Church, that GOD is the chiefest good. Fourthly, becauſe nothing is vnperfect or not ſubſisting by it ſelfe in GOD: whatſoeuer is attributed vntounto him, is not in him, as formes or accidentes in creatures: but ſuch is his eſſence and nature, in a manner not able to bee comprehended by our knoweledge and vnderſtanding. p. 323Fiftly, His nature and will is a rule of that goodneſſe and vprightneſſe which is in creatures. For ſo farre foorth thinges are, and are called good, as they agree with the wil of God. Sixtly, GOD is the onelie fountaine of goodneſſe, and the firſt cauſe of all good thinges: So that all thinges hauehave ſo much goodneſſe, as God dooth create and maintaine in them. And in this ſenſe is it ſaid, Luke 18. There is none good but God onelie, euen ſo, as hee is moſt perfectly good, and the fountaine of goodneſſe.

The righteouſneſſe of God ſometimes in Scripture ſignifieth that which is accounted righteouſneſſe before him, The righteouſnes of God both generall and particular.and whereby he maketh vsus righteous: & that elſewhere legall: which is holines of life, or conformity with the law of God, which God worketh in vsus by his ſpirit, begun in this life, & to be perfected in the life to come; as Iam. 1.20. The wrath of man dooth not accompliſh the righteouſneſſe of God. Or ſometimes Euangelicall, which is the righteouſneſſe of Chriſt imputed to beleeuers of the free mercy of God. As Roman. 3.21. But now is the righteouſnes of God made manifeſt without the Law, hauing witneſſe of the Lawe and of the Prophetes, to witte, the righteouſneſſe of God by the faith of Ieſus Chriſt vntounto all, and vppon all that beleeue. Sometimes is meant that righteouſneſſe, whereby himſelfe is righteous: and then alſo in many places it ſignifieth the faithfulneſſe or merciemercy and benignitie of GOD, who according to his promiſes preſerueth, defendeth, and deliuereth the faithfull, as Pſalm 31.1. Deliuer mee in thy righteouſneſſe. But when it is properly ſpoken of the righteouſneſſe of GOD, whereby himſelfe is righteous, as in this place: Firſt, hee is called iuſt, in reſpect of his generall iuſtice and righteouſneſſe, which is the order or nature of this diuine vnderſtanding and will, whereby GOD will, and approoueth, doth himſelfe, and woorketh in others vnchaungeablie and vnſpeakeablie ſuch thinges, as hee hath commaunded in his Lawe: and neither will, nor approoueth, nor woorketh, nor cauſeth, nor furdereth any thing whatſoeuer diſagreeth from this order, but horribly hateth and deteſteth them, as it is ſaid Pſalm. 11.17. The righteous Lord loueth righteouſneſſe. Secondly, In reſpect of his particular iustice and rightiouſneſſe, which is the vnchaungeable will of God, whereby God giueth p. 324to himſelfe, and will hauehave giuen him by others that glory, which is due vntounto the chiefe good: as he ſaith: I wil not giuegive my glory to another: & puniſheth al ſin with ſuch puniſhment as is equall to the offence, that is, with eternal, as in them who periſh; or with equiualent, as in his Sonne Chriſt, ſuſteining the puniſhment for al thoſe who are ſaued by him, according as it is ſaide, Thou ſhalt not depart thence, vntill thou host paied the vtmost farding: and cannot iniury anie creature, whatſoeuer he determineth of him, or doth vntounto him, becauſe he oweth no man any thing; as it is ſaid, Pſa. 45. God is iuſt in al his waies. And Act. 10. God is no accepter of perſons. Thirdly, Gods diuine wil is the chiefe and perfectest rule, and onelyonly ſquire of vprightneſſe: And therefore God alone, becauſe he is exceeding good, cannot of his owne nature wil or work anie vniuſt thing, but the wils and actions of all creatures, are ſo far iuſt, as they are made by god conformable to his diuine wil.

Men not able without the doctrine of the church to conceiue aright of Gods iuſtice and righteouſnes.Now although al confeſſe god to be righteous and iust, becauſe God hath imprinted this notion and knowledge of himſelfe among other in the reaſonable nature: becauſe hee is perfectly good, and therefore is the rule of perfect righteouſneſſe: becauſe hee witneſſeth by examples of puniſhmentes and rewardes that he hateth and puniſheth vniust thinges, and liketh the iust: becauſe hee is the iudge of the woorlde, to whome it belongeth to compoſe or ſet and adminiſter all thinges in a iuſt order: becauſe laſtly hee oweth not any thing to any nature, but by the right of a creatour, it is laweful for him to diſpoſe of all thinges at his will, and therefore cannot be to any iniurious, as it is ſaide Luc. 17. When ye hauehave done all, ſaie, we are vnprofitable ſeruants. Rom. 11.35. Who hath giuen vntounto him firſt, and hee ſhall be recompenced? Matth. 20.15. Is it not lawfull for mee to doe as I wil with mine owne? Yet notwithſtanding it is farre off, that men ſhoulde iudge aright of the righteouſneſſe and iuſtice of God, without the doctrine of the Church, becauſe they hauehave not the whole knowledge, not ſo much as of the Lawe, wherein God made knowen his iuſtice, and can affirme nothing certaine concerning the euerlaſting puniſhmentes of ſinnes; and are altogether ignoraunt of the puniſhment which the Sonne of God ſuſteined for ſinnes.

p. 325Moreouer mens mindes are troubled,The cauſes which make men to conceiue amiſſe of Gods iuſtice. ſo that they doubt, whether all thinges be gouerned of God in a iust and vpright order. Firſt, when they ſee it goe well with the bad, and ill with the good. And to this obiection the doctrine of the Church onelyonly is able to make aunſwere, which ſheweth that God differreth the puniſhmentes of the wicked, and the rewardes of the good to another life: inuiteth the vn-Godly by his mildneſſe & lenity to repentance: proueth & confirmeth the Godly by exerciſes and calamities: puniſheth and chaſtiſeth many for their ſins, who ſeem in mens iudgements to be g…ltles. It goeth therefore euil with the good, but not finally. Now as hee differeth the puniſhment of the wicked, thereby to inuite them to repentance: ſo he afflicteth the Godlie, Firſt, Becauſe they yet retain manie ſinnes, Secondlie, To proue and trie them, Thirdly, To confirme their ſaith in them

Obiection. But iustice requireth, that neuer any good ſhould be done to the wicked; they were preſently to bee puniſhed. Aunſwere. Except there be a reaſonable and iuſt cauſe why to differre their puniſhment. Reply. But yet no harme ſhoulde euer be doone to the good. Aunſwere. Not to thoſe which are perfectlie good. But we in this life are not p…fectlie good. Reply. Wee are perfect in Chriſt. Aunſwere. And therefore we are not puniſhed of God, but onelie chaſtiſed, proued, and exerciſed, that ſo at length we may be alſo perfect in our ſelues.

Secondly when men conſider, that God dooth not cauſe and bring to paſſe that no ſinne be committed, when yet he might moſt eaſily doe it: but farther that he puniſheth ſinnes which went before, with after-ſinnes; and paſſeth at his pleaſure thinges from one to another, as the Aegyptians goods to the Iſraelites, Exod. 12. And yet theſe thinges to be forbidden vsus by his Lawe: it ſeemeth vntounto them, that God will, & dooth ſome things contrarie to his Lawe. But theſe thinges are contrarie to his Lawe and iuſtice, if they be done by men: but if God doe them, they are moſt iuſt, and are moſt agreeable to his Lawe. For creatures are bound one to another, one to prouide for anothers ſafety whenſoeuer hee can: But God is bound to none. Thirdly, ſome, when they heare that god dooth not giuegive alike and equallie to men, who all are p. 326by nature equal, that is, the Sonnes of wrath, when as he conuerteth and ſaueth ſome, hardeneth and condemneth others, they deeme that by this reaſon accepting of perſons is laide vponupon God. But theſe men mark not, that then it is vniuſt to giuegive vnequallie to thoſe who are equall, when a due and deſerued rewarde is paide, and that GOD doth giuegive his bleſſings vntounto men not of due, but of his free bountifulneſſe.

Reply. Thoſe thinges which are doone according to iuſtice, are doone as due. But that good ſhould be doone to thoſe who are good, the order of iuſtice requireth: Therefore good is doone vntounto the good as due. Aunſwere. Al this is true, if wee talke of creatures. But if of God, not ſo: becauſe the creatour is bound to none, as the creatures are: neither can the creatures deſerue any thing of God, as they may one of another. Wherefore God puniſheth of iuſtice; but dooth good of grace and merciemercy; according as it is ſaide, When yee hauehave doone all, ſay, we are vnprofitable ſeruants, wee hauehave doone that which was our dutie to doe. And if any man reply, that not men onelie, but God alſo is bound by order of iuſtice, to ſpare, and doe well to the good, out of thoſe wordes of Abraham. Gen. 8.23. Wilt thou alſo destroie the righteous with the wicked? It is to bee obſerued, that this bond is not of any deſert or right, that may make the Creatour to ſtand anſwerable to the Creature, but of gods promiſe and truth. For God did moſt freely and of his exceeding goodneſſe, when hee ought nothing to any, bind himſelfe by promiſes endented, to doe good vntounto the godlie. And this goodneſſe of God and faithfulneſſe in keeping his promiſes, is often called iuſtice. And therefore it is well ſaide, that it agreeth not with God, to afflict anie vndeſeruedly, not becauſe hee ſhould iniurie any, though he deſtroied him not offending, but becauſe his merciemercy, and bountifulneſſe and trueth doe not admit this.

Theſe thinges are neceſſarily to be aſcribed of vsus vntounto the iuſtice of God, that the cogitation thereof may aſcertaine vsus of the puniſhment of the wicked, & of the deliueraunce of the Godly from their iniuries after this life: that ſo we may patiently beare, whatſoeuer he will lay vponupon vsus, as Dan. 9. it is ſaid, O Lord, righteouſnes belongeth vntounto thee, but vntounto vsus open ſhame.

p. 327GOD teacheth vsus in the Scripture to knowe his trueth after this manner: Firſt,How wee are taught the truth of God in ſcripture. that his infinite Wiſedome ſuffereth none but moſt true and certaine knoweledge of all thinges to bee in him. Hebrues 4.13. There is no creature which is not manifeſt in his ſight: but all thinges are naked vntounto his eies, with whom wee hauehave to doe. Secondly, that hee neither appointeth, nor will, nor ſpeaketh, thinges repugnaunt and contradictorie, 2. Corinth. 1.19. The Sonne of GOD Ieſus CHRIST, who was preached among you by vsus, was not Yea, and Naie, but in him it was Yea. Thirdly, that hee faineth nothing, nor deceiueth anie man, but this is in trueth and indeede his will, which hee openeth vntounto vsus. Roman. 3.4. Let GOD be true, and euerie man a liar. Fourthly, that hee neuer changeth his minde. Pſalm. 89.34. My couenant will I not break, nor alter the thing that is gone out of my lips. Fiftly that it certainly commeth to paſſe, whatſoeuer god auoucheth ſhal come to paſſe: which experience alſo witneſſeth, & many ſayings of holy Scripture, as Matth. 24. Heauen and earth ſhall paſſe, but my word ſhall not paſſe. Sixtly, that he is the louer, autor, and preſeruer of the truth in the reaſonable creatures, and an enimie to all lies, diſſembling, and hypocriſie. Therefore Iohn 14.15. and 16. The holy Ghoſt is called the ſpirite of trueth, who ſhoulde teach vsus all trueth. Prouerb. 12.12.

The lying lippes are an abomination vntounto the Lord: but they that deale truelie are his delight. Mat. 24.51. He wil giuegive him his portion with hypocrits.

Seeing then the trueth of God is to bee conſidered out of his woorde and woorkes, albeit men by nature confeſſe that GOD is true: yet are they ignoraunt wherein his trueth conſiſteth. For it is ſaide, Iohn. 17. Thy woorde is trueth. and Pſalm. 89.5. Thy trueth in the congregation of the SAINTES. Neither doth the conſcience or the priuie knowledge of anie mans ſinnes ſuffer him who knoweth not CHRIST the Mediatour, to put any confidence in Gods promiſes. For as 2. Corinth. 1. it is ſaid, Al the promiſes of God in him are Yea, and in him Amen vntounto the glorie of God.God diſſēbleth not when hee ſaieth hee will doe that which yet he doth not.

But if ſometimes god foretold that hee would doe thoſe things, which he neuer decreed to doe, he did not therein diſſemble. For what hee threatned, that hee meant with this condition p. 328ſhould ſo come to paſſe, except the conuerſion of men and praiers came betweene: and what he promiſed hee meant with this condition, if they repented, & either perſiſted in godlineſſe, or needed not affliction and chaſtiſement. Wherefore he would indeede hauehave puniſhed the Niniuits if they had perſiſted in their ſinnes. And Chriſt, Luke. 24. was indeed departing, except his diſciples had deſired him to ſtay in the Inne at Emaus.

How God is ſaide to deceiue a deceiued Prophet.As for that which God ſaith, Ezech 14 9. And if a Prophet be deceiued, and hath ſpoken a thing, that he hath deceiued him: he ſignifieth not thereby that hee deceiueth by inſtilling lies into falſe Prophets, but that they are by him in iuſt iudgement deliuered and giuen to bee ſeduced by the Diuell, as 1. Kings. 22. GOD is ſaide to hauehave giuen a lieng ſpirite in the mouthes of all the prophetes of Achab. Replie. But yet GOD would that the falſe Prophetes ſhould tel a falſe tale. Aunſwere. Hee would; but in diuerſe reſpects, and to a diuerſe end. God foretolde victorie to Achab by an ironie, and that a ſharpe and bitter one, thereby to recall him from making his expedition to warre, and to puniſhe him for not obeying, by deliuering him to bee ſeduced by the Diuell. The falſe Prophets foretolde victorie to flatter him, the Diuel to deſtroy him and to die.

Why chaſtitie is one of Gods properties.There is made alſo mention of Chaſtitie in the former deſcription of God, becauſe amongſt his eſpeciall and moſt notable differences, whereby he may be diſcerned from Diuels, he wil hauehave truth to be and chaſtitie. For as God will bee acknowledged to bee true, and will hauehave trueth loued of vsus, that it maie certainelie appeare, that he is, and what hee is, & that men may think and ſpeake the truth of him, and through his knowledge be partakers of euerlaſting life; ſo the Diuell attēpteth to fil the worlde with lies; that he may both darken the glorie of God, and by forging lies of God, deſtroy mankinde. Whereupon the holy Ghoſt is called the ſpirite of trueth; But the Diuell a liar and murtherer from the beginning, & the father of lies. Ioh. 8. And as God both by reaſon of the exceeding puritie of his nature, as alſo becauſe hee will hauehave the ſpouſal louelove and coniunction of mariage to be the image of the vnſpeakeable louelove and ſpirituall coniunction betweene him and the p. 329Church, as wee may ſee Epheſ. 5. Ezech. 16. Oſee 2. and therefore will hauehave it accounted ſacred and holy amongeſt men; As God then in theſe reſpectes is the louer and author of chaſtity, and dooth most ſeuerely deteſt and puniſh al vncleannes, both internal & externall, which is repugnaunt to this order, as the examples of the Sodomites, of the tribe of Beniamin, and others of all other ages and nations teſtifie: So the Diuell, both for his impurity, as alſo becauſe whatſoeuer God woulde hauehave helde moſt holie and venerable that for the hatred hee beareth to God hee ſtudieth moſt to depraue and moſt foulie to defourme; endeuoureth with obſcenitie and filthineſſe horriblie to pollute al mankinde, and to withdrawe them from GOD. Therefore it is ſaid, 1. Theſſ. 4.3. This is the wil of god, euen your ſanctification, and that yee ſhould abstein from fornication, that eueryevery one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour.

The merciemercy or fauourable and inclinable will of GOD to preſerue his creatures and eſpeciallie mankinde,The merciemercy of God in preſeruing his creatures. the Scripture propoſeth vntounto vsus opened by theſe degrees. Firſt, that hee taketh delight in the ſaluation of all, but in the deſtruction of none. Ezech. 33.11. As I liue, ſaith the Lord god, I deſire not the death of the wicked, but that the wicked turne from his way, and liue. Secondlie, that he differreth, mitigateth, and taketh away puniſhmentes, inuiting all men by his long ſuffering to repentaunce, if not one waie, yet by the teſtimonie of their conſcience. Heereof Exod. 34. and often elſewhere hee is ſaide to bee ſlowe to anger. Thirdly, that hee debaſeth himſelfe to relieue our infirmitie both by inwarde and outwarde ſupplies, as by his ſpirit, worde, oathes, Sacramentes, and miracles. Fourthly, that he embraceth with ſingular louelove his choſen, ſo that he ſaueth, and deliuereth them for euer from ſinne and all euils, and comforteth them alſo in afflictions, Reuelat. 7. and 21. God ſhall wipe awaie all teares from their eies. Iſaie 49.15. Though a woman ſhoulde forgette her Childe, yet will I not forgette thee. Fiftlie, that hee choſe rather to bring to paſſe this our deliuery euen by the incarnation and death of his onelie begotten Sonne, than that all mankinde ſhoulde periſh. Iohn 3. So god loued the woorlde, that he gaue his onelie begotten Sonne. Sixtlie, that hee promiſeth and perfourmeth p. 330all theſe thinges of his owne free goodneſſe. Exod. 34.19. I will ſhewe merciemercy, to whome I will ſhewe merciemercy: and will hauehave compaſſion on whome I will hauehave compaſſion. Iſay, 43.25. I, euen I, am hee that putteth awaie thine iniquities for mine owne ſake, and will not remember thy ſinnes.

Seuenthly, That hee dooth theſe thinges towardes ſinners, who not onelie were vnwoorthie of them, but alſo who were his deadlie enimies. Romanes 5.10. When wee were enimies, wee were reconciled to GOD by the death of his ſonne. They alſo of the wiſer ſort, which are out of the Church, are all compelled to attribute merciemercy vntounto God, beecauſe they ſee him ſo mercifullie to ſpare ſinners: whereupon Ieremie, Lamentations chap. 3.22. ſaith, It is the Lordes mercies that wee are not conſumed, becauſe his compaſſions faile not. But beecauſe the perfectneſſe of Gods iuſtice, and the priuitie of their owne ſinnes doth not permit them to conceiue any firme perſuaſion of Gods merciemercy towardes them, neither knowe they ought concerning the ſaluation of men by the death of his ſonne: therefore are they not able either conſtantly or wholy to agniſe Gods merciemercy.

1 Obiection. MercieMercy is a kinde of griefe or ſorrow: therefore there is ſorrow and griefe in God. Aunſwere. The names of affections, when they are attributed vntounto God by an Anthropopathie, they doe not ſignifie anie paſſion or change in God, but an inſpeakeable either diſlike, or liking of the obiects. God therefore is ſaid to be mercifull. 1. Becauſe he is againſt the deſtruction of his creature. 2. Becauſe hee doth thoſe thinges, which mercifull men are wont to doe. 2 Obiection. God ſeemeth ſometimes to reioice in reuengement. Iſai. 1. Prouerb. 1. Aunſwere. He reioiceth not in reuengement or puniſhment, but in the executing of his owne iuſtice. 3 Obiection. It ſeemeth in ſome places of ſcripture, that Gods merciemercy doth not extend it ſelfe vntounto the wicked; Iſai. 27. Aunſwere. This is to be vnderſtood of that degree of merciemercy, wherewith he imbraceth his choſen. And yet hee ſpareth alſo the wicked, neither reioiceth at their deſtruction. 4 Obiection. But yet he ſaueth not all, whereas he is able to do it. Therefore hee is not exceeding mercifull, neither mercifull towardes all. Aunſwere. He doth not ſaue all, for moſt iuſt p. 331cauſe. For his merciemercy is ſo to bee exerciſed that it hinder not the execution of his iuſtice.

5 Obiection. He doth not take merciemercy on anie, or receiue anie into fauour without the ſatisfaction of his ſonne. Therefore he doth it not freelie. Aunſwere. That which is concluded doth not followe; becauſe God of his free grace giueth this ſatisfaction it ſelfe, and applieth it vntounto vsus. Nowe hee giueth a thing freely, who giueth the price of a thing, for which the thing it ſelfe is giuen.

God is alſo called Bountifull, 1.In what the bountifulnes of God is ſeene. Becauſe hee createth and gouerneth all things. 2. He is the onelyonly fountain of al good things. 3. Which befall to all creatures. 4. Yea to the wicked. 5. Of his goodnes, louelove, and free merciemercy towardes all creatures. 6. But eſpeciallie towardes mankinde, which he hath made according to his image, and for whoſe ſake hee hath created all other things. 7. But in them alſo chieflie toward his Church, to whom hee hath opened himſelfe and his will. 8. And in this his Church, toward his choſen Angels and men, to whom by his ſonne he giueth life and glorie euerlaſting. And further, whom he is angry with, and on whom he inflicteth puniſhment, hee is not angrie with their ſubſtaunce or nature which himſelfe created, but with that corruption, which came by other meanes to his diuine worke. Rom. 1.18. The wrath of god is reueiled from heauen againſt all vngodlines. Obiection. No creature viſible is ſubiect to ſo manie euils, as man. Therefore he is not bountifull towards men. Aunſwere. Hee is ſubiect to theſe euils by an accident, that is, becauſe of ſinne: but withall he is enriced abooue other creatures, with great bleſſings euen when hee is out of the Church; but is moſt happie and bleſſed, if he repent.

God alſo alone is moſt free, For what cauſes God is ſaied to bee moſt free.becauſe hee alone by nature is ſuch, that no fault or miſerie can fall vponupon him. 2. Neither can hee bee conſtrained of anie. 3. Neither is hee bounde to anie. 4. Neither is hee ſubiect or tied to the rule or lore of an other. Wherefore whatſoeuer he will and doth, that hee will and doth of himſelfe moſt freely, when, as much, and in what maner he wil; & what he will, that is moſt good & iuſt. But here chieflie is conſidered the freedome of will, or libertie frō conſtraint, which is the power & abilitie, whereby god without any neceſſitie hath from euerlaſting decreed, the p. 332whole order of the creatiō, preſeruatiō, & rule of al things, and doth accompliſh the ſame, not beeing conſtrained or tied to other cauſes; yet ſo, that hee neuer ſwarueth from his rightnes. To this beare witnes his miracles, and many examples of deliueries and puniſhments, and many places of ſcripture, as Pſalm. 135.6. Whatſoeuer pleaſed the Lord, that did hee in heauen and in earth, in the ſea, and in all the depths. 1. Sam. 14.6. It is not hard to the Lord to ſaue with manie or with fewe.

1 Obiection. That, without which ſecond cauſes, which worke neceſſarilie, can not worke; doth it ſelfe alſo worke neceſſarilie. Without the firſt cauſe, which is God, Second cauſes, which neceſſarilie worke, cannot worke: therefore the firſt cauſe alſo, which is God, worketh together with them neceſſarilie. Aunſwere. The Maior is true of ſuch cauſes as woorke with abſolute neceſſitie: but it is falſe of ſuch as worke onelyonly of a conditionall neceſſitie, that is becauſe it ſo pleaſeth God (who notwithſtanding could moue them otherwiſe, or elſe at all not moue them, or not ſo much as make them) that they ſhould worke, and ſhoulde worke after that maner, which they doe woorke. Therefore all ſecond cauſes depend on the firſt, but not the firſt any way on the ſecond.

2 Obiection. God is vnchangeablie good; therefore not freelie good. Aunſwere. This vnchangeablenes, dooth not diminiſh, but eſtabliſh the libertie of Gods will. For it is not the vnchangeablenes of a nature, but conſtraint and coaction, which is contrarie to libertie: and ſo much the more freely the will chooſeth, with howe much the greater and ſurer force and motion it is carried vntounto her obiect.

3 Obiection It is ſaid alſo of particular euents, that God can onelie wil thoſe thinges which are beſt: but onelie thoſe things which hee hath decreed are beſt; therefore hee cannot will other things. But aunſwere is made to the Minor: What things God hath decreed, thoſe are beſt, not before, but after his decree. For Gods will being the rule and ſquire of rightnes, therefore are thinges good, becauſe hee will them: wherefore if hee woulde hauehave from euerlaſting had anie other thing: that then ſhoulde hauehave beene beſt. As that Ioſeph ſhould be ſolde, and made Lord of Aegypt, and giuegive ſuſtenance to his fathers familie, was beſt, becauſe God would p. 333ſo Now if God would hauehave any other way exerciſed Ioſeph and taken vengeaunce on his brethren, that ſhoulde then hauehave beene the beſt. It foloweth therefore, that God will no other thing, after hee hath once decreed, what hee will hauehave done; but that he was able from euerlaſting to hauehave decreed ſome other thing: For whatſoeuer he would, that from euerlaſting hee woulde moſt freely. 4 Obiection. Moreouer, ſome places of ſcripture ſeeme to intimate that the will of God may bee ſometimes hindered by his creatures. As Ezech. 33.11. I deſire not the death of the wicked. Math. 23. How often would I hauehave gathered thee, and thou wouldſt not? Anſ. Theſe and the like places onelyonly ſhew, with what God is delighted, & to what he inuiteth & calleth al: but not what by his merciemercy & ſpirit he hath purpoſed to work in eueryevery one.

Wherefore this doctrine of the libertie and free will of God let vsus diligently maintaine, that both the glorie of god may bee vindicated from ſtoicall blaſphemies: and in vsus faith, hope, inuocating on god, and ſedulitie and earneſtnes in performing our duety, may be eſtabliſhed, if acknowledging god moſt freely to gouerne all hir creatures, we be neither ſecure in proſperitie, nor in aduerſitie doe caſt away hope and good indeuours.

Laſtly in the deſcription of gods nature is put,The anger of God againſt ſinne. that he is angrie and wrath with offences and ſinnes. Which horrible anger and wrath of god, whereby hee deteſteth and puniſheth all ſinnes, although al the wicked at length too late perceiue & hauehave experience of, when they ruſh into eternall diſpaire; yet ſuch his diſpleaſure and indignation as god will hauehave to be knowen, they cannot ſo much as conceiue, who are without the Church, ſeeing they neither iudge all thoſe euils to be ſinnes, which god in his lawe threatneth hee will puniſh with euerlaſting tormentes; neither knowe the death and puniſhment of the ſonne of god, than which god could not ſhewe a greater token and Argument of his anger againſt ſin. The elect and choſen alone, are throughly moued by a right and ſauing knowledge thereof gathered out of gods puniſhments and threatninges to conuerſion, and the feare of god. But the greatnes of it no man can fully conceiue, according as it is ſaide Pſal. 90. Who knoweth the power of thy wrath?

p. 334How the conceiuing of the whole nature of God, he, that is inſtructed by the ſpirit, goeth beyond him whom nature informeth.Out of the deſcription therefore of God before deliuered, wee may vnderſtand, how the true God is diſcerned from falſe Gods. Likewiſe, what the knowledge of God reueiled in his word differeth from that, which the heathen hauehave beeing deriued from the light of nature. The difference conſiſteth, firſt In the attributes or properties of God, now expounded. Secondly, In the perſons. Thirdly, In the workes: of theſe two is to be ſpoken afterwardes. Theſe thinges are fullie and rightly vnderſtood in the Church onelyonly: Becauſe they are made knowen by reuelation from GOD onelyonly, wherefore they who are not of the Church, doe not knowe and worſhip of the true GOD, but an idole in ſteede of the true GOD. For they erre, Firſt, in the attributes or properties of GOD, who either knowe not and profeſſe all, or doe not rightly and fully expounde them; as they are declared in the worde; or elſe corrupt them. The Heathen therefore know not the omnipotencie, wiſedome, goodnes, iuſtice, truth, merciemercy, bountifulneſſe of GOD ſhewed in the ſauing and reſtoring of men, by the ſending of the Sonne, and the holie Ghoſt: They knowe not the death and puniſhment of the Sonne of GOD; therefore they knowe not the grieuouſneſſe of GODS anger againſt ſinne, euen that hee will puniſh all ſinne, yea the leaſt, with eternall puniſhment. Wherefore alſo they know not the iuſtice of GOD puniſhing all ſinne with eternal pains in the wicked, or with that which is equiualent to eternall in his Sonne. They knowe not the Wiſedome, MercieMercy, Truth of god, freeing vsus ſinners from death, and receiuing vsus, without breach of his iuſtice, into fauour; Iuſtifiyng vsus, ſanctifiyng, and glorifiyng vsus in his Sonne by the holie ghoſt, according to his promiſes. Neither further doe they aſcribe vntounto god fullie and wholy his Omnipotencie, Wiſedome, goodneſſe, which ſhineth in the creation of thinges, and in the continuall preſeruing of the ſame. For of manie things they hauehave either none, or but a darke knowledge: many things they ſubtract, and withdrawe from the prouidence and gouernement of god, and attribute it to their owne wiſedome, induſtrie, vertue, and ſtrengh, or aſcribe it to fortune, and chaunce. The like we are p. 235to conceiue of other attributes of god, in which they are alike blinde.

Secondly, The Church acknowledgeth three perſons of one and the ſame Diuine Eſſence, that is, that the true god is an Eſſence, ſo in number one eternall and infinite, that notwithſtanding it is the ſame and whole ſubſtaunce of the three perſons: to wit, the eternall Father, and his Coëternall Sonne, and the Coëternall holy ghoſt: But the Heathen, and Pagans, and other ſectes doe not acknowledge three perſons, but as the Eſſence, ſo alſo the perſon of the Godhead they profeſſe to bee onelyonly one.

Thirdly, They which are not of the Church, are altogether ignorant of the works of the Churches ſaluation, namely, the reconciliation of men with god, iuſtification, ſanctification, and full deliuerie from all ſinne and miſerie by the Sonne and the holie ghoſt. Neither doe they wholy acknowlege or profeſſe the woorkes of Creation. For they doe not thinke all thinges to hauehave beene created of nothing, by the woorde of god onelyonly: they denie all generally and each in particular, euen the leaſt, to bee adminiſtred power-fullie by the Omnipotencie of God: but aſcribe very manie to Chaunce, Fortune, and humane Wiſedome.

Wherefore, ſeeing out of the woorkes of god, as his proper affectes, are made knowen both the properties or nature of the true god, as alſo the Trinitie of perſons in one godhead, and therefore god and eache of the perſons take their names from them; and ſeeing thoſe woorkes are both all and chieflie extant in the Church, and are by the Church rightly, and ſufficiently vnderſtoode: hereof is neceſſarily concluded, that hee alone who is made knowen in the woorde, and the Church, is the true and naturall god, and that hee is to bee knowen and diſcerned from Idols by the woorde onelyonly, and by his benefites and reuelations exhibited to the Church; as the ſending of the holy ghoſt, the redemption of mankinde, regeneration, ſanctification and glorification; concerning the which Pagans and many other ſects know nothing at all.