A Model of Divinity, Chapter 11
CHAPTER XI. Of the workes of Iehovah-Elohim in generall.
Queſtion.
HItherto we hauehave heard of Gods ſufficiencie, what is his efficiencie?
Anſwere.
That whereby he worketh all things, and all in all things. 1. Cor. 12.6. It is the ſame God that worketh all in all. Rom. 11.36. Of him, for him, and through him are all things. Deut. 34.4. Act. 14.17.
Q. What is here generally to be conſidered of vsus?
A. Something concerning the eſſence, and ſomething the ſubſiſtence. Gen. Chap. 1. to the end: the word Elohim is vſed aboue 30. times, and no other word for God. Chap. 2. is vſed Elohim alone to verſe 4. and from thence to the end Iehovah Elohim conſtantly: a courſe, I take it, not to be paralleled, or exemplified in any other portion of Scripture; and the reaſon is good: for, as long as the workes were in creating, the perſons obſerued each their diſtinct manner of working, and ſo the holy Ghoſt vſeth a phraſe to expreſſe it: as likewiſe after the worke was done, and a ſeventh day ſanctified for reſt, all the three perſons reioyced in the workes of their hands. From the 4. verſe of Chap. 2. to the end, the whole worke being done, and repeated againe for the better obſervation of it, and moſt eſpecially of the true cauſe; Iehovah-Elohim are ever coupled together, that we might take notice, that creation did manifeſt one God, three perſons, one God moſt plainely, three perſons more obſcurely, yet not ſo darkely, but if Adam had ſtood, he might hauehave gathered the ſame by GODS workemanſhip, both in himſelfe, and the creatures: and that wee that are fallen, being not able to read any ſuch matter, in the great Booke of the world, might obſerue it by the little Booke of his word, which drawes the Vniverſe into two Chapters, as into a ſmall map giuing much good counſell in a narrow roome, & teaching that briefely which Phyloſophers hauehave ſcarce touched in great Volumes.
Q. What then concerning the eſſence?
A. Has omnipotencie, which in nature is before all efficiency, yet becauſe we ſee firſt by reſolution of Gods works, which is to goe from the effects to the cauſe, we ſee Gods omnipotencie by his efficiencie. And therefore in the Creed, wee beleeue in the Almightie, as the maker of heauen and earth. From efficiencie and omnipotencie appeares God decree, by that his counſell, and thence his will, or good-pleaſure. Now his Good-pleaſure is the firſt, counſell next, and from the one, as the cauſe, the other, as his manner of working, proceeds his decree, which is executed by his omnipotencie and efficiencie. Eph. 1.11. Will, by counſell purpoſeth, or decreeth by omnipotencie, to worke all things as he hath ſet them downe in himſelfe. Iob 9.4. and 12.13. Prov. 8.14. Where wee read, how Gods almightie power is ordered by wiſedome. Ier. 10.12. He hath made the earth by his power, he hath eſtabliſhed the world by his wiſedome, and hath ſtretched out the heauens by his diſcretion. Ier. 51.15.
Q. What is Gods omnipotencie?
A. Whereby he is able to effect all that he doth, yea, and whatſoeuer he doth not, which is abſolutely poſſible. Mat. 19.26. With God all things are poſſible. Math. 3.9. Of very ſtones to raiſe vp children to Abraham. Phil. 3.21. He is able to ſubdue all things vntounto himſelfe. Pſal. 135.6. Whatſoeuer the Lord pleaſed, that did hee, both in heauen and in earth: in the Seas, and all deepe places. Mal. 2.15. Did not he make one? and yet had he the reſidue of the ſpirit, to wit, to hauehave created Adam more wiues. And here may well appeare the names, El, and Helion. Deut. 9.10.17. Pſal. 9.2. Dan. 4.17. Chriſt in the old Teſtament, and alſo in the new, is called, The Almightie, Iſa. 9.6. Rev. 1.8. And ſo the Spirit is called the power of the Higheſt. Luk. 1.35.
Q. Why ſay you abſolutely poſſible, is there any thing impoſſible to God?
A. Yes. All ſuch things as contradict either his owne eſſence, or the nature of things. As God cannot lie, becauſe he is truth it ſelfe, neither can hee make a body to be in two places at once, as the body of Chriſt, to be in heauen, and vponupon a Popiſh Altar at once. For that implies a contradiction, and therefore a lie, whereof the Papiſts, and not God, are Authors. Rom. 3.4. Let God be true, and eueryevery man a liar. Act. 3.21. Heauen is ſaid to receiue the body of Chriſt; now if it be wholly circumſcribed for length, breadth, and thickneſſe, in the third heauen, it cannot at the ſame time be circumſcribed within the limits of the earth: for that which is finite in one place, cannot be infinite in two. It is onelyonly Gods propertie to be in two places at once, neither included nor excluded: and therefore if the body of Chriſt were in heauen and earth at the ſame inſtant of time, neither included nor excluded, it were no more a bodie, but a God: if they ſay the omnipotency of God may extend the dimenſions of Chriſts body, that it may at the ſame time fill heauen and earth: then is it not in two places at once, but in one by continuation, & if the dimenſions of Chriſts body anſwere the dimenſions of the place, it ſhall be the greateſt monſter that ever the world dreamed of; no, not Mahomet himſelfe did dreame hee ſaw God in a viſion ſo bigge as the Papiſts hauehave made Chriſt. Let them neuer flee to Gods omnipotencie, to maintaine their I doll vponupon the Altar, for it contradicts the very nature of a created bodie to be in two, or many places at once, or extended further then the nature of the creature will beare; if Chriſt had in his body all the 4 elements wholly, it could not be extended to fill the third heauen, and the earth at once; for, they are all formally extended to their perfection by God, and can fill no greater a place then is vnderunder the higheſt heauen; Chriſt therefore hauing but a little part of all theſe in his body, it were beyond a miracle, to extend that little further then the whole. Againe, Chriſt hauing a glorified body, it muſt not looſe proportion: now the extenſion of any one member more then is fit, makes a deformitie. Thereſore the bodie of Chriſt looſing none of the perfections of nature, and receiuing greater perfections of glory, muſt be contained in the third heaven, in ſuch a length, breadth, and thickneſſe, as is fit for a body. So that it neither ſtands with the power, or the wiſedome of God, to worke ſuch a miracle, as the Papiſts obtrude vponupon the world.
Q. But how can we attribute power to God, who is pure act?
A. It cannot be giuen to God in reſpect of himſelfe, but onelyonly of the creatures, which may feele his worke, which they never felt before. The fire alwayes burneth in it ſelfe, yet in regard of this or that combuſtible matter, it is in power to burne, that is, the matter is in power to feele the act of the fire. So God ever acteth or worketh in himſelfe. Ioh. 5.17. But the creature doth not ever feele it. Pſal. 139.16. All things are ſaid to be done of God, long before the creature feeles his worke. Hence creation, as an action, is eternall, as a paſſion, in time. Gen. 1.1. In the beginning God created the heauen and the earth. In regard of heauen and earth, creation hath a beginning, but in regard of God it hath none. Time is the companion of creatures, not of the Creator.
Q. What further appeareth from his omnipotencie and efficiencie together?
A. His decree, which is a definitiue ſentence, concerning the effecting of all things by his mightie power, according to the counſell of his will. Whatſoeuer God doth in his efficiency, and can doe by his omnipotencie, that he decreeth. I doe not ſimply ſay what he can doe he decreeth; for, the decree is onelyonly of things to be done, his omnipotencie of things to be done, or not to be done: but thus I reaſon, What he doth, that he can doe; and what he can doe and doth, that he decreeth to be done. Ephe. 1.11. According to the purpoſe of him, that worketh all things after the counſell of his will. Efficiencie and omnipotencie manifeſt the decree, but it is before them both, and a cauſe of them. So that there is nothing, either in creation, or providence, whereof the decree of God is not ſome wayes a cauſe; yet muſt we not ſo much ſtand poring vponupon the decree of God, as runne preſently to that place in Gods providence which will cleare & manifeſt vntounto vsus, that Gods decree is without all fault. The decree of Adams fall went before that part of Gods providence, which did gouerne his fall, and as providence workes it, ſo God decreed to hauehave it wrought.
Q. What attributes appeare by the manifeſtation of his decree?
A. Conſtancie, truth, and fidelitie, for the decree muſt bee moſt conſtant, true, and faithfull. Iſa. 14.24. As I hauehave purpoſed, it ſhall come to paſſe, and what I hauehave conſulted ſhall ſtand. Verſ. 27. The Lord hath determined, who ſhall diſanull it? his hand is ſtretched out, and who ſhall turne it away. Rom. 9.19.
Q. What is his conſtancie in decreeing?
A. Whereby his decree remaineth conſtant and vnchangeable. Mal. 3.6. I am the Lord which change not, and yee ſonnes of Iacob are not conſumed. Iſa. 46.10. My counſell ſhall ſtand, and I will doe all my pleaſure. Rom. 11.29. Heb. 6.17.18.
Q. What is his truth?
A. Whereby he deliuereth nothing but that which he decreeth. Truth is properly to pronounce as the thing is, but the thing is ever as God pronounceth it to be. You ſtand before me therefore I ſee you, is a good conſequence with man, but the cleane contrary is true with God; God ſeeth you, therefore you ſtand there. For truth is in God, before it be in the things, and in the things before it can be in me. The truth therefore of Gods definitiue ſentence is before the exiſtence of any creature, or action. It is not true, that the preſcience of God, follows the thing done, or to be done, for then the truth of a thing ſhould be before God decreed it to be. As for example, God decreed this truth, that Adam ſhould fall, this thing followes the foreknowledge of God in decreeing it to be: ſo that it followes more directly thus, God foreſaw that Adam would fall, therefore hee fell, then on the contrary, Adam fell, therefore God foreſaw it. If truth ſhould not more immediately followe the will and counſell of God, then the nature of things, then ſhould decreed truths be mutable, and ſome-times falſe: but comming immediately from God, they are ever delivered, as he decreeth them. Num. 23.19. Ier. 10.10. Deut. 32.4. Pſal. 145.17. Dan. 4.34. Rom. 3.4. Tit. 1.2. All which places free God from all poſſibilitie of lying, and make him the Author of all truth.
Q. What is his fidelitie?
A. Whereby he effecteth moſt faithfully whatſoeuer hee hath decreed. 1. Ioh. 1.9. He is faithfull and iuſt to forgiue vsus our ſinnes: Confeſſion is no cauſe of the remiſſion of ſinnes, as being after it in nature. Yet God hath ſo decreed to linke things together, that he will faithfully (as though iuſtice required it) performe remiſſion of ſinne to true confeſſion. 2. Tim. 2.13. He abideth faithfull, and cannot deny himſelfe.
Q. What appeareth by his decree beſide theſe three Attributes.
A. His counſell, for no decree is made without counſell, and when Divines ſay, that Gods decree is his eternall counſell, they ſpeake improperly, for it is a thing wrought by counſell, and as the effect ſhewes the cauſe, ſo doth the decree of God his counſell. For now we goe backward way to bring our ſelues to the higheſt cauſe of all things, in which we are to reſt, without any further inquiry. Epheſ. 1.11. Gods purpoſe for the effecting of any thing is framed according to the counſell of his will.
Q. What is his counſell?
A. It is his deliberation (as it were) for the beſt effecting of eueryevery thing that ſeemeth good in his wiſedome and will. Act. 4.24. Chriſt died by the determinate counſell & foreknowledge of God; but that is the ſame with the decree; for counſell more properly determines then is determined, and therefore the new Tranſlation ſpeakes more aptly, to doe whatſoeuer thy hand and thy counſell determined before to be done, and that this was the beſt for the effecting of our ſaluation, appeares. Ephe. 1.9. A glorious myſtery admired of all that know it. Iob 12.13. Counſell and vnderſtanding are put together, God vnderſtands himſelfe in all his counſels. Prov. 8.14. Counſell is mine and ſound wiſedome, &c.
Q. God ſeeth at firſt what is beſt, what needs hee then to take counſell?
A. True it is, that God with one act of his vnderſtanding ſeeth all things at once and together: but while wee behold the things how they are brought to paſſe by a ſecond cauſe, we aſcribe counſell to him, and ſo attribute to his maieſtie counſell. Pſal. 139.16. Gods booke is one, yet the counſell therein contained is diverſely manifeſted, as if many things one after another ſhould come into it.
Q. What is the ſcope of Gods counſell?
A. His glory: eueryevery wiſe man hath an end in his counfell, and therefore the wiſeſt cannot be without it. Rom. 11.36. Of him and for him are all things.
Q. What is Gods wiſedome?
A. That Idaea, or platforme of working all things moſt wiſely; A wiſe man doth firſt lay the plot in his head, and then frame the worke out of himſelfe; ſo, Almightie God hath firſt in himſelfe the Idaea, or platforme of all things, and then accordingly frames his workes out of himſelfe, and the whole plot is ſo laid, that his end & ſcope in all things may be obtained by it. Pſal. 104.24. How manifold are thy workes? in wiſedome haſt thou made them all. When the things are many, they are often a diſtraction vntounto man, but GOD in regard of the excellency of his wiſedome knowes how to plot them all for the prayſe and glory of his owne maieſtie.
Q. How is the Idaea, or plot of all things in God to be conſidered of vsus?
A. Two wayes; either in regard of himſelfe, or the creatures; in reſpect of himſelfe, it is moſt direct, as being in himſelfe and from himſelfe, no wayes reflected, or brought backe from the creatures to his minde: in reſpect of the creatures it is moſt indirect, as being but the images and ſimilitudes of that thing which is firſt in himſelfe. For this we are to hold as a truth, that God firſt ſees himſelfe, and then out of himſelfe all other things, either as they are the images and impreſſions of himſelfe, or as they diſſent and diſagree from it. Now this laſt knowledge is by way of oppoſition as one contrary giues light vntounto another, evill is knowne by that which is good and falſhood by that which is true: ſo that God hath no direct knowledge, either of evill or falſhood, but that which is indirect, as they diſſent from his truth and goodneſſe. So that there is no plot of evill firſt in God then in the creature, but it is a thing onelyonly plotted by creatures ſubiect to ſinne, and ſo is knowne of God as oppoſite to his owne goodneſſe. Hence it followes that God doth not decree ſinne to be as ſinne, but as in his wiſedome he ſeeth it to hauehave ſome reſpect of good, which is accidentall, and beſide the nature of it. Firſt then God ſees himſelfe; ſecondly, by himſelfe hee ſees all other things; thirdly, he ſees whatſoeuer may be oppoſite to himhimſelfe, or that goodneſſe hee hath left in his creatures; Man ſees in a cleane contrary faſhion, firſt the thing and by that himſelfe, as in a glaſſe I firſt ſee the image of my face, and then by that my naturall face: ſo the creatures and workes of God, being the glaſſe of my mind, I muſt firſt eye them, and then my ſelfe. Gen. 3.5.6. Adam and Eue would know good and evill, as God himſelfe doth: that is, they would firſt be wiſe out of themſelues, and make their owne wills the firſt rule of their actions; and not Gods law, and ſo they came firſt to know evill by the loſſe of good. Will in God is the firſt mouer, becauſe he makes the thing before he can ſee it, but in man vnderſtanding muſt goe before, becauſe hee muſt ſee the thing before he can will it. Mans firſt worke is reſolution of the action of another; but Gods firſt worke is compoſition of that which neuer exiſted before; hence man is made for imitation of God, but God hath nothing beſide himſelfe to follow. Gen. 1.4.10.12.18.21.25.31. God firſt made the creature, and then he ſaw it to be good. It is admirable, to ſee how God approues of the goodneſſe of his creatures, particularly and generally: particularly, he paſſeth by the earth made the firſt day; the firmament made the ſecond; and man the ſixt day, and giues them no commendation, nor approbation: becauſe theſe did not as yet anſwere the full intention of the Creatour: the earth was voyd and without forme, the firmament as yet divided not, becauſe there were no clouds aboue, and man, howſoeuer a perfect creature, had not as yet done any thing well-pleaſing vntounto God: for in the particular, God commends no creature, till he ſee it mouing towards his end, and performe that for which he was created. But in the concluſion of all, he giues this generall approbation of all his workes, that they were very good, becauſe they fully anſwered to his direct Idaea, or platforme of them, ſo that though ſome creatures anſwered not their owne particular ends, yet God had his generall end in them all, and the plot was ſufficient for the glory of his creation.
Q. What is then the direct plot of Gods wiſedome?
A. Whereby he knowes how to glorifie himſelfe out of himſelfe: for God made not the world to adde any perfection to himſelfe: he is all-ſufficient for his owne happineſſe. Pſal. 16.2. O my ſoule, thou haſt ſaid vntounto the Lord, thou art my Lord: my goodneſſe extendeth not to thee: he indeed is our happineſſe, we can no wayes be his: and therefore it muſt needs follow that God in creating a world intended ſo to glorifie himſelfe in all his creatures, as he was before glorified in himſelfe, now glory is the conſequent of vertue, and vertue is either intellectuall, or morall, and therefore God by creation intended the glory of both: all the world ſhewes forth his wiſedome, and intellectuall vertues: onelyonly men and Angels his morall, the chiefe whereof are iuſtice and mercy.
Q. What is the indirect plot of Gods wiſedome?
A. Whereby he knowing himſelfe, knowes all other things as farre as they beare any image of himſelfe. The ſeale leaues his impreſſion vponupon the waxe, and ſo doth the wiſedome of God plaine charracters vponupon all the creatures. Rom. 1.24. His God-head and power are ſeene by the creation Pſal. 139.2. God ſees Dauids thought a farre off. ver. 4. A word in his tongue before it be ſpoken.
Q. What particulars are there?
A. As his wiſedome reſpects the creature it is manifold. Epheſ. 3.10. For there is nothing in the creature that his eye ſees not. Heb. 4.13. All invention, iudgement, and skill are to be found in him, or as we ſay in Schooles, all the intellectuall vertues.
Q. What is this manifold wiſedome of God in reſpect of the vertues of the vnderſtanding?
A. It is either the knowledge of all principles, or truthes to befetched out of them, or concluſions that may enſue vponupon on theſe truthes, or of the methode and order of diſpoſing eueryevery truth in his proper place, or the practiſe of them ſo diſpoſed according to the rules of any Art. Iob 9.4. Hee is wiſe in heart and mightie in ſtrength: who hath hardned himſelfe againſt him, and hath proſpered? There is no wiſe workking againſt God. Exod. 1.10. come and let vsus deale wiſely with them: Pharaohs policies might have prevailed, if a wiſer then himſelfe had not taken their parts againſt him.
Q. What are theſe intellectuall vertues?
A. They are in number fiue, which are thus named; firſt, intelligence; ſecondly-ſcience; thirdly, ſapience; fourthly, prudence; fiftly, art, or skill. The firſt vertue knowes all inventions; the two next, all iudgements, true, or falſe, together with all direct concluſions, or deceitfull ſophiſtications: the fourth fits for the orderly practiſe of any thing; and the laſt makes vsus skilfull in whatſoeuer we doe. The obſervation of theſe fiue vertues makes a man proceed fully vponupon any theame. To preach by them is a moſt full and effectuall way: by intelligence wee open the text, and bare the ſeverall principles, or reaſons contained in it. By ſcience, we gather the doctrines that thoſe principles and reaſons will yeeld. By ſapience we deduct or conclude further matter, which was obſcure, till we did ſift it out by making one truth force another. By prudence, wee make vſe and application, as may be fit for time, place, and perſon, and ſo orderly vrge the truthes we hauehave found out by diſcourſe. Laſtly, by art we further the practiſe of all thoſe duties which wee hauehave formerly preſſed. Some explaine their Text well, yet neuer aptly lay downe doctrines: others doe both theſe, but miſſe in the concluſion: others hit the concluſion too, but wrong themſelues, or their auditors in application, eyther making none, or that which is amiſſe. And laſtly, others leaue at the vſe, hauing warmed the affections, and pegge it no further, by letting them ſee the way of practiſe, and ſo hammering not home the naile which ſhould be faſtened by the maſters of the aſſembly, let it ſlip againe, or leaue a chinke, Salomon the preacher. Eccl. 12.10.11. obſerved all theſe vertues. By intelligence of principles he ſought to finde out acceptable words, by ſcience he looked for an vpright writing, and by ſapience tried them to be the words of truth, and then by prudence made his words as goads to pricke forward vntounto practiſe, and then by art, as a skilfull maſter of the aſſembly faſtned the naile to the head.
Q. What is Gods intelligence?
A. That vertue of vnderſtanding, whereby he worketh eueryevery particular, concerning eueryevery thing: there is no argument, or reaſon, but he can finde it out. Pſal. 139.16. All things in Gods booke. ver. 2.3.4.5.7.11.12. EueryEvery thought, word, deed, with their circumſtances of time, place, perſon, &c. are all together knowne to God. God needs no intelligencers, for his eyes are over all his workes.
Q. What is his ſcience?
A. That vertue of vnderſtanding, whereby hee knoweth all truthes in the things, which as they are to come, is called preſcience, or foreknowledge, and in regard of paſt, preſent, and to come, omniſcience. Ioh. 21.17. Lord, thou knoweſt all things, and therefore canſt iudge whether I ſpeake truely or not: for foreknowledge there is none in God properly, for to him all things are preſent, yet ſpeaking of his indirect knowledge in reference to the creature, we terme that foreknowledge that goes before the exiſtence, and being of the creature.
Q. What is his ſapience?
A. That vertue of vnderſtanding, whereby he vnderſtandeth whatſoeuer may follow, or enſue of eueryevery thing. Iob 12.13.16. Such wiſedome with God that he knowes how to handle both deceiuer and deceiued, their fallacies can no wayes prevaile with him.
Q. What is his prudence?
A. Whereby he knoweth the fitteſt opportunitie for the diſpatch of all things. Gen. 15.16. The wickedneſſe of the Amorites is not yet full. 2. Pet. 2.9. The Lord knowes how to deliuer the godly, and reſerue the wicked to puniſhment. 2. Theſ. 1.6.7. It is a righteous thing with God, and moſt ag reeable with his prudence, in applying of rewards to recompenſe tribuiation to them that trouble you, and to you which are troubled, reſt with vsus, &c.
Q. What is his art, or skill?
A. Whereby he knoweth how to effect eueryevery thing moſt skilfully. Pſal. 104.24. In excellent wiſedome haſt thou made all. Heb. 11.10. For he looked for a citie, which hath foundations, whoſe builder and maker is God: the originall word is Technitees, an Artificer God hath manifeſted great skill in the creation of theſe lower parts of the world: but in the third heauen, his art paſſeth all excellencie.
Q. Seeing his good-pleaſure appeares laſt, what is it?
A. The moſt free act of his will in eueryevery thing as it pleaſeth him. Pſal. 115.3. Our God is in heauen, he doth whatſoeuer he pleaſeth. Mat. 11.26. Euen ſo father, for ſo it ſeemed good in thy ſight. Math. 20.15. Is it not lawfull for me to doe with mine owne as I liſt. Epheſ. 1.5.9.11.
Q. How doth it reſpect himſelfe?
A. As the chiefe good. Pſal. 36.9. For with thee is the fountaine of life: and in thy light ſhall we ſee light. Col. 3.11. Chriſt is all and in all. His good-pleaſure muſt needs firſt reſpect himſelfe, then his creatures, becauſe from him as the fountaine of goodneſſe, they hauehave all their goodneſſe deriued. 1. Cor. 15.28. God is ſaid to be all in all.
Q. How the creatures?
A. As they beare his image, in which regard they are onelyonly good. Gen. 1.4.10. &c. God ſaw it was good, that is, he ſo approued of his creatures, as they anſwered his goodneſſe in making of them. Rom. 12.2. Be not conformed to this world: but be yee transformed by the renewing of your minde, that ye may proue what is that good, and acceptable and perfect will of God. Conformitie with the world pleaſeth not the Almightie, becauſe it agreeth not with his image, being mightily deformed with ſinne. Then doth hee acknowledge vsus for his, when we are changed by the ſpirit of ſanctification into that image which we loſt by the fall of Adam.
Q. What learne you from thence?
A. That the good pleaſure of God, being moſt freely ſet vponupon his creatures, is the firſt and moſt abſolute cauſe of all things: and therefore he muſt needs doe all that hee doth with the greateſt libertie of will, hauing no higher cauſe to checke him. Dan. 4.35. He doth according to his will in the army of heauen, and among the inhabitants of the earth: and none can ſtay his hand, or ſay vntounto him, what doeſt thou? Ier. 18.6. Mat. 20.15. Rom. 9.18.21. 2. Sam. 16.10. Iſa. 45.9. In all which places as God workes moſt freely, ſo he is bound to render account to none of all his doings. Luk. 10.21. Chriſt Ieſus reioyced in the good pleaſure of his Father, as the onelyonly cauſe of revealing, or hiding the myſteries of mans ſaluation. Phil. 2.12.13. Worke out your owne ſaluation with feare and trembling; now leaſt wee ſhould follow the Popiſh dreame of free-will, that man could merit life and happineſſe, if God would but beare halfe the charges, we are reduced to a more full cauſe, It is God which worketh in you both to will and to doe; we bring not ſo much as a will diſpoſed for our owne good: that is moſt ſlauiſh till grace free it, and it is freed by the moſt free cauſe, which is the good-pleaſure of our God.
Q. What doe you obſerue concerning Elohim, or the perſons?
A. Two things, their cooperation, and diſtinct manner of working, the one is neceſſary in regard of this, that they hauehave the ſame eſſence, and therefore cannot but co-worke in eueryevery thing, the other is likewiſe as neceſſary, becauſe each perſon hath his diſtinct manner of ſubſiſting. All operation flowes from their eſſence, cooperation from their vnitie in it, and diſtinct manner, from the diſtinct manner of their ſubſiſting. One eſſence, one operation, and three being one, muſt needs worke inſeparably, and one being three, muſt needs worke in a diſtinct manner. Gen. 1.1. In the beginning Elohim made. Gen. 2.26. Let vsus make. Mat. 12.31. Blaſphemie is aggrevated in regard of the three perſons, and againſt the laſt it is made vnpardonable, becauſe a ſinne againſt the Father is remitted by the action of the Sonne, who redeemes from wrath: and ſo is a ſinne againſt the Sonne by the worke of the Spirit, who applies the merites of Chriſt to eueryevery guiltie ſoule: but if the ſin be againſt the holy Ghoſt, all hope is cut off; for there is no fourth perſon to helpe, and the worke cannot goe backward; for, the Spirit workes neither by the Father, nor the Sonne, and ſo no meanes of remiſſion is left for this ſinne.
Q. What is the divine co-operation?
A. Whereby the three perſons worke the ſame thing inſeparably. Ioh. 5.17.19.21. My father worketh hitherto, and I worke, whatſoeuer things he doth, the ſame doe I, he raiſeth and quickneth the dead, even ſo doe I quicken whom I will, &c. Ioh. 1.3. Nothing was made without the ſonne. And here wee are to vnderſtand the ſame of the bleſſed Spirit.
Q. What is hence to be learned?
A. That all the perſons worke of themſelues. 1. Ioh. 5.7. Three beare record, and yet they are all one in eſſence, in reſpect whereof they worke from themſelues. To be and to act is all one in God, therefore as each perſon is God of himſelfe, ſo doth he worke of himſelfe.
Q. What will further follow from this?
A. That there is no preheminence, or dignitie in this their co-working. For as they are equall in eſſence, ſo are they equall in their actions. Ioh. 14.1. Yee beleeue in God, beleeue alſo in mee. Ioh. 16.15. All things that the father hath are mine. Ioh. 5.18. It was no ſinne for Chriſt to make himſelfe equall with his father in eueryevery worke. The ſame is as true of the Spirit.
Q. What is the diſtinct manner of working?
A. Whereby each perſon worketh according to the manner of his ſubſiſting. Hence it comes to paſſe, that the ſecond perſon being mentioned with the firſt, it is ſaid, Not of him, but by him were things made: for as the ſonne workes from the father, ſo the father workes by the ſonne. Ioh. 1.3. Col. 1.16.17. Heb. 1.2. The like is to be vnderſtood of the Spirit, who being from both, hath both to worke by him. Ioh. 16.13. and doth nothing of himſelfe, (I meane) as a perſon.
Q. What is the Fathers manner of working?
A. To worke all things by the Sonne, and the holy Ghoſt. 1. Cor. 8.6. One God, which is the Father, of whom are all things, and we in him, and one Lord Ieſus Chriſt, by whom are all things, and we by him. So that the firſt perſon workes from himſelfe, not onelyonly as God, but as a perſon, and continues his worke by his ſonne. Math. 10.20. Ioh. 15.26. 1. Cor. 3.10. By the Spirit the Father revealeth, teacheth, and teſtifieth; and the reaſon is, becauſe they are both from him, who worketh of himſelfe.
Q. What from hence?
A. That the originall and beginning of all things is from the Father. For he that is firſt in ſubſiſting, muſt needs be firſt in working. Hence ſome manifeſt notable ignorance in this point, who place the worke of the Sonne and the holy Ghoſt, before the action of the Father, and that in the greateſt and weightieſt myſtery of our ſalvation, I meane our eternall predeſtination: who placing redemption and application before election, ſet the worke of the ſecond & third perſon before the firſt; for, according to their wandering Doctrine, they teach that man is redeemed, and by faith applied to Chriſt, before he bee elected of God the Father. This is cleane contrary to S. Paul. Eph. 1.3. to 15. Where election, being an originall worke, is giuen to the Father, who diſpenſeth the ſame by his ſonne, and applies it by his ſpirit. So that the Father doth elect vsus, before the Sonne redeeme vsus, or the Spirit ſanctifie vsus. Read the Bible, and you ſhall finde creation and election more frequently attributed to the firſt perſon, then either the ſecond or the third. And our Creed teacheth vsus to call the Father Creator, &c.
Q. What is the Sonnes manner of working?
A. He worketh from the Father, by the holy Ghoſt. Ioh. 5.19. The ſonne can doe nothing of himſelfe, ſaue that which hee ſeeth the Father doe, &c. Ioh. 16.15. The Spirit ſhall take of mine, and ſhew it vntounto you. And the reaſon is, the Sonne is from the Father, but the holy Ghoſt is from them both.
Q. What learne wee hence?
A. That the diſpenſaetion of all things is giuen to the Sonne: as there is an entrance into eueryevery worke, ſo muſt there bee a proceeding in it; and the Father in all things proceeds by his Sonne, as in the revelation & declaration of his will. Ioh. 1.18. and the execution of all things in himſelfe, which may prepare for the worke of the ſpirit in vsus. Ioh. 16.17. For till the Father hauehave done, the Sonne can doe nothing, neither is it for the Spirit to worke, vntill he take it from them both.
Q. What is the holy Ghoſts manner of working?
A. To worke both from the Father and the Sonne. Ioh. 16.13. The Spirit ſhall not ſpeake, or doe any thing of himſelfe, but whatſoeuer he ſhall heare from the Father and the Sonne, as the two next verſes make it plaine. And the reaſon is that he ſubſiſting from them both, muſt needs worke accordingly.
Q. What followes from hence?
A. That the conſummation of all things is giuen to the holy Ghoſt, who ends the worke of the Father and the Sonne. Gen. 1.3. Let there be, is rather a word of conſummation, then commandement. The whole worke is carried by word and deed. God ſaid, the Father had none to ſpeake vntounto but his Sonne: let there be, is that the word ſpoken might be done by the Spirit, who finiſheth what is ſpoken by both. And here we ſee by what kind of motion the world was made, by the leaſt ſtirring, for what is leſſe then to effect all by a word. And yet what greater, then to effect by ſuch a word and ſpirit? Iob 26.13. The Spirit is ſaid to garniſh the worke of creation. Ioh. 14.26. and 15.26. All that the word hath ſaid, or Father promiſed, ſhall bee taught, teſtified, and remembred vntounto vsus by Gods ſpirit. Rom. 8.10.11 13.14.15.16.26. &c. A Spirit of life quickens thoſe mortall bodies that are redeemed by Chriſt, by whom they liue againe, and are led in prayer as children of adoption, &c. 1. Cor. 12.11. All gifts and graces wee hauehave from the Spirit. Rom. 8.9. 1. Cor. 3.16. the Spirit is ſaid to dwell; for, as the Father makes choice of his houſe, and the ſonne purchaſeth it, ſo the holy Ghoſt takes poſſeſſion, in caſting out Satan and ſinne, and in keeping and holding the ſame in ſpite of all Satans aſſaults. Act. 5.3. A lie againſt the truth, is a ſpeciall ſinne againſt the holy Ghoſt, whoſe proper worke is to teſtifie of the veritie he hath receiued from the Father and the Sonne. And hence it comes to paſſe, that ſinning after the knowledge of the truth is moſt dangerous, becauſe it is oppoſite to the laſt act of God, further then which he will not goe in the addition of any new ſupply of grace and goodneſſe.
Q. What may wee learne for concluſion of all this?
A. That to him the worke is eſpecially giuen, in whom the manner of working doth moſt appeare, as Creation to the Father, Redemption to the Sonne, and Sanctification to the holy Ghoſt. This may a little be manifeſted vntounto vsus out of man, who is ſaid to doe all things by his wit, will, and power. The firſt mouer of man to action is will, then by wit and wiſedome he proceeds, and by his power concludes. The will workes by wit and power: wit workes from the will by power, and the power workes from them both. Will begins, wit diſpenſeth, and power doth finiſh the action. OnelyOnly here is the difference, that they are not alwayes able to worke inſeparably; for, ſometimes a man hath more wit then will; Agrippa, (Act. 26.28.) had more wit to be perſwaded to be a Chriſtian, then will to imbrace ſo dangerous a profeſſion. Sometimes he hath more will then wit, as Peter, Mat. 16.22. Maſter ſpare thy ſelfe; louelove made him blind, in ſeeing what was fit for Chriſt to doe. Sometimes againe more will and wit then power, as the Devill, Mat. 4. in the temptation of our Sauiour, he ſhewed all his wit and will to trap our Sauiour, but he had not power thereunto: ſomtimes alſo there appeares more power then eyther wit or will, as in the Legion of vncleane Spirits, Math. 8. who carried the whole Herd of Swine head long into the Sea. By this wee may ſee the inſeparable co-operation of the three perſons, as through a crevis, or lettice, a little glimmering light of their diſtinct manner of working. The Father wills the thing to be done, hence in Scripture will is oftner giuen to the Father then any other perſon. Mat. 11.26. Epheſ. 1.11. Secondly, the Sonne being the wiſedome of the Father, diſpenſeth what the Father hath willed. And here wee vſually call the Sonne the wiſedome of the Father, and ſo indeed we finde him to be in our redemption. 1. Cor. 1.30. Thirdly, the holy Ghoſt as the power of both, doth finiſh and conſummate their works; and ſo the Scripture ſtiles him the power of the Higheſt. Luk. 1.35. For as the Father did will that his Sonne ſhould take vponupon him our fleſh, and as it was proper to the ſecond perſon to aſſume: ſo the finiſhing of this worke in the laſt act of it was due to the Spirit: for as there is a naturall ſpirit, to vnite the body and ſoule together; ſo is there a divine ſpirit, equall to the worke, to vnite the divinitie, and the humanitie of Chriſt together. God wills that his ſonne aſſume, and his ſonne will not aſſume, but by the worke of the Spirit. To conclude, nothing is done, no, not in their moſt diſtinct manner of working, but they will all hauehave an hand in it: what more proper to the ſonne of God then to take our fleſh, and become our wiſedome, righteouſneſſe, ſanctification, and redemption? And yet he can doe none of this, but from the will of his Father, and by the power of his Spirit.