The Sum of Christian Religion, Catechism · Part 2 · covenant · Question 25 · Commentary · Subsection 1
An Explication of the deſcription of God delivered by the Church.
GOd is an eſſence.) That is, a thing which 1. hath his being from none, but from himſelfe. 2. is preſerved or ſustained of none, but ſubſiſteth by himſelfe. 3. is neceſſarily. 4. is the only cauſe unto all other things of their being: wherefore he is called Jehovah, as if you would ſay, being by himſelf, and cauſing other things to be, to wit, according to his nature and promiſes.
Spirituall.) 1. Becauſe he is incorporeall: as being infinite, and indiviſible, and moſt excellent. 2. Inſenſible: For 1. experience teacheth this. 2. God is without ſenſible qualities, which are the objects of the ſenſes: and 3. He is immenſe. The eyes perceive onelyonly things finite, and which are within a certain compaſſe. 4. He is ſpirituall, becauſe himſelf both liveth, and is the authour of all life both corporall and ſpirituall. Object. 1. Againſt this opinion many places of Scripture have been heretofore by ſome alledged, in which it is written, That God and Angels did appear, and were ſeen, thereby to prove, that their nature is corporeall and viſible. But wee are to know, that not the very ſubſtance of God and Angels,How God & Angels appeared unto men. but created ſhapes and bodies were beheld of men, made, carried, and moved by the will and vertue of God or Angels, that by them they might make known their preſence, and uſe their miniſtry and ſervice in inſtructing men of thoſe things which ſeemed good unto them. And theſe were ſometimes by imagination repreſented unto the interiour ſenſes of men; which alſo ſomewhere may, and ſomewhere cannot be gathered out of the circumſtances of the hiſtories: as the Angels appearing to Abrabam and Lot were inveſted with true bodies, as which might be touched and handled: whether Micha before Achab ſaw with the eyes of his body, or of his mind, the Lord and his Angels, is a matter of doubt. But that thoſe viſible ſhapes were not the very ſubſtance of God, is hereby manifeſt, for that the Scripture with great conſent reacheth. that God is ſeen of no man, neither can be ſeen, and incomprehenſible, and unchangeable: But thoſe viſible ſhapes were not alwayes the ſame. Object. 2. To theſe they add that which is ſaid,Gen. 32.30. Ex…d. 33.11. Deut 34.10. Deut 5.24. 2. Cot. 13.13. How God is ſaid … ſeen face … …ace. that God was ſeen of Jacob face to face, and of Moſes, and of all the people, and that all of us ſhall ſee God face to face in the life to come. By which Metaphor or borrowed ſpeech is ſignified a cleer and conſpicuous manifeſtation and knowledge of God, which is perceived, not-with the eyes of the body, but of the mind; either by means, as by the word, by his works, and outward tokens, and ſuch as run into the ſenſes, whence the minde may gather ſomewhat of God; or without means, by inward revelation. And albeit in the life to come ſhall be a farte more bright knowledge of God then now; yet to know God moſt perfectly is proper to God onelyonly, as it is ſaid, Not that any man hath ſeen the Father, ſave he which is of God, … c. 46.hee hath ſeen the Father: So far is it that the inviſible, infinite, and everlaſting Deity may ever be conceived by bodily eyes, whoſe nature is not to perceive any objects but ſuch as are finite and limited. Object. 3. They have alledged alſo thoſe ſayings wherein the parts of mans body are attributed to God. But theſe alſo are not properly,H…w the parts of … …odva…e attri…ed unto God. but by a Metaphor ſpoken of God, whereby is ſignified to us a power in God, working after an incomprehenſible manner his works; a certain ſhadow whereof are thoſe actions which men doe by the miniſtery and help of their bodily parts: as, the eyes and ears ſignifie the wiſdome of God, whereby hee underſtandeth all things: the mouth, the publiſhing of his word: the face, the declaration, tokens, and feeling of his divine goodneſſe and grace, or ſeverity and anger: the heart, his love: the hands and armes, his power: the feet, his preſence. Object. 4. They have affirmed alſo, becauſe man was made according to the image of God, that therefore God hath an humane ſhape: The image of God in man doth not argue a bodily ſhape in God. Epheſ 4.24.Not marking, that the image of God conſiſteth not in the ſhape and figure of the body, but in the minde, and integrity of nature, in wiſdome, righteouſneſſe, and true holineſſe. As for Tertullian, whereas he reaſoneth, that God is a body; that he ſpeaketh improperly therein, and abuſeth the word body, in ſtead of ſubstance, not only Auguſtine witneſſeth in his Epiſtle to Quod vult Deus; but this is alſo an argument and proof thereof, becauſe he termeth alſo the ſouls and Angels oftentimes bodies. Wherefore let us know, that therefore we are taught the nature of God to bee ſpirituall,Why wee muſt know God to be ſpirituall. that we may not conceive of God any thing which is groſſe, terrene, carnall, and unworthy his divine Majeſty, neither ſhould deem that he can be perceived by our bodily ſenſes, or in thought imagined, but ſhould conſider his nature by his word and works: that wee ſhould not dare to repreſent him by any bodily ſhape: and in a word, that wee ſhould remember that he is to be worſhipped, not with the geſtures, or other things of the body, but with the minde and ſpirituall motion of the heart. Laſtly, ſeeing he alone inſpireth into us temporall and everlaſting life, we ſhould acknowledge the gift of both to come from him: out of this fountain only we ſhould ſeek it, and endeavour to referre it wholly to his glory.
Two reaſons why God is to be intelligent.Intelligent.) 1. Becauſe he is the cauſe both of the mind of man, and of the notions ſhining in it, and alſo of that order which is in the nature of things and Common-weals. 2. Becauſe all intelligence or underſtanding of the creature cometh from him both in reſpect of the faculty, as alſo in reſpect of the operation: For neither can the efficient and preſerving cauſe of intelligent natures, and of the underſtanding it ſelfe and order in nature, be but intelligent and underſtanding. And therefore the holy Scripture alſo reaſoneth on this wiſe; He that planted the ear, ſhall he not hear? Pſal. 94.9.or hee that made the eye, ſhall he not ſee? Now this wee are to hold againſt thoſe, who ſetting Nature in the place of God, imagine the world, and the variety and order of things in it to ariſe from the matter, and the inclination thereof to this forme: when as notwithſtanding theſe things could not have their being from a cauſe not intelligent. We are to hold it alſo, thereby to acknowledge not only true knowledge it ſelfe; but alſo all ability of understanding, and the ſagacity and capability of the ſenſes and minde to perceive to be the gift of God
Eternall.) That is, ſuch an eternity which can have neither beginning,The eternity of God without beginning or end. Pſal. 30.2. nor any end of being agreeth to God alone, both nature ſheweth, foraſmuch as hee is the firſt cauſe of all things, and of infinite perfection and power; and the Scripture alſo recounteth: as, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. But we are to obſerve, that not therefore only the eternity of God is ſo often inculcated in the Scriptures, that in regard hereof hee may be diſcerned from things created: but alſo Becauſe hee will impart eternity unto us, that is, he hath purpoſed and promiſed that he will give us of his eternall goodneſſe and providence, eternall bleſſings, and will have continuall care of us through all eternity, and will have a kingdom in Angels and men, whereof ſhall be no end: Therefore we are given to underſtand,God eternall unto us. that God is eternall to us, That we may oppoſe the certain hope of eternall bleſſedneſſe grounded upon his eternity, againſt the ſhortneſſe of mortall life, and againſt the frailty of mans condition: For ſeeing hee is eternall, he can; and ſeeing he promiſeth, he will for ever preſerve us with his protection: For this God is our God for ever and ever. And,Pſal. 48.11. Pſal. 111.9. He hath commanded his covenant for ever. Wherefore, being upheld with this conſolation, let us neither refuſe to ſuffer the ſhort miſery of this life, neither preferre the ſhort felicity thereof before eternall bleſſings: and ſeeing God will be not only bountifull towards the godly, but judge alſo of the ungodly eternally, let the cogitation of the eternall wrath of God keep and hold us in the fear of God, that we may not deſire to buy the fading ſhew of whatſoever good, with eternall miſery.
God other and diverſe from all creatures Three adverſaries againſt whom wee are to uphold this doctrine;Other from all his creatures.) That God is other from all his creatures we muſt hold, Philoſophers.Againſt Philoſophers, who will have the world, or nature it ſelfe to be God; that is, either a generall matter, or a power, or a mind and intelligence, or ſome form to be infuſed, mingled, and tied to the bodies of the world, and them to informe, quicken, ſuſtain and move, as the ſoul ſuſtaineth and moveth mans body. Which Virgil calleth, The ſpirit of the world: Others, The ſoule of the world. Manichees and Servetus.Againſt thoſe who imagine the creatures, either all, as Servetus; or ſome, according to the doctrine of the Manichees, to ſpring from the very eſſence or nature of God, deriving it ſelfe, as they ſpeak, into others by propagation. Profaners of God.That all profane, unworthy, and idolatrous cogitation of God, whereby God may be made like to any creature, may be excluded: For, that the eſſence of God is farre other then the eſſence of all the creatures, both nature and the word of God ſheweth, when it teacheth that God is wiſe, and Creatour▪ of the world: now the world hath many parts unreaſonable, and it ſelfe cannot be Creatour to it ſelfe. It ſheweth alſo that things are not derived out of the ſubſtance of God, that being unchangeable and indiviſible. And laſtly, that the Deity is moſt unlike and different from all things created, Becauſe there can neither be, nor be imagined any ſimilitude of a finite nature and an infinite. How all things are ſaid to be of God.Therefore, 1. Whereas the Scripture ſaith, That all things are of God; it doth not mean, that all things are God, or the eſſence of God, or propagated from it: for all other things are of God, not as begotten of him,Rom. 11.36. 1 Cor. 8.6. Rom. 4.17. or proceeding from him, as the word and eternall ſpirit of God; but as created, that is, made of nothing: Who calleth thoſe things that are not as if they were. 2. When as the ſoule of man is called celestiall and divine: likewiſe, when it is ſaid, Wee are the generation of God: Acts 17.29.this is not meant of the communicating of the divine ſubſtance, as if the ſoul were derived from the eſſence of God, but of the ſimilitude of properties and of the creation: The ſoul therefore is ſaid to be celeſtiall and divine, that is, adorned with celeſtiall and divine powers and gifts, which although they be a certain ſhadow of the divine nature, yet are they created qualities. 3. Whereas the elect and ſaints are ſaid to be of God, John 1.13. & 8 47. & 3.6.to be born of God and his Spirit, and the ſons of God, and ſpirituall: neither is this underſtood of the propagation of the eſſence, but of the ſimilitude of the properties, or of the image of God, to the which they are refaſhioned by Gods Spirit. 4. When Paul alſo ſaith, that he which is joyned unto the Lord is one ſpirit; 1 Cor. 6.17. 2 Pet. 1.4.and Peter, That we are made partakers of the divine nature; wee are taught, both that the ſpirit of God dwelleth in us by grace, and is joyned unto us; and alſo, that there is begun in us, even now, a conformity with God, which ſhall be perfected in the life to come. 5. When Chriſt himſelf is ſaid to be God, and to have a divine body: there is not thereby ſignified a mutation of the divine nature into the humane, or of the humane into the divine: but an inſeparable conjoyning of two natures, retaining their properties diſtinct, into one perſon, and a glorifying of the humane nature, which indeed agreeth to a nature, ruler and governor of all things, but yet notwithſtanding made and created.
Two things wee are to learne by the immenſity & incomprehenſi… lity of God.Incomprehenſible or immenſe.) 1. He will have us to know, That he cannot be comprehended in the cogitation of any creature, ſo that what things he aſcribeth to himſelf in his word, how great ſoever they be thought of us, yet are they alwayes far greater: for the power of the underſtanding, which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature. 2. The Deity cannot be comprehended or circumſcribed in place or ſpace, or any limits; that is, the eſſence of God is immenſe or unmeaſurable, neither to be extended, nor divided, nor multiplied: therefore it is all every where one and the ſame.Three reaſons to ſhew that the power and eſſence of God is every where, whole, one and the ſame. 1. Becauſe and infinite power cannot be contained in an eſſence or nature which is finite and limited. 2. Becauſe the power of God is alwaies every where; and therefore his ſubſtance alſo, for that cannot be without this; yea, it is the divine eſſence it ſelfe: And that the power or vertue of the divinity, which hath been ſpread perpetually in infinite manner, both before and after the creation of the world, cannot be any where either in no ſubſtance at all, or in any ſubſtance, but only in the very ſubſtance it ſelfe of God, the Philoſophers alſo, who conceived God to be infinite, have confeſſed. Neither yet is it to be thought that the ſubſtance of the divinity is ſo extended, that one part thereof is one where, or ſo multiplied, that another part is another where; but that it being infinite is every where: and ſeeing it cannot be divided into parts, as being immenſe and moſt perfect, to be all every where: and ſeeing it is but one, that it is every where the ſame, ſo that none can pierce into, or comprehend it, but it pierceth into,Jer. 23.24. and comprehendeth all things: Do not I fill the heaven and the earth ſaith the Lord? 3. Not onelyonly the power, but the eſſence alſo of the divinity to be infinite, doth even hereby moſt certainly appeare, Becauſe there is one, the ſame and whole ſubstance of the three perſons: For, The eternall Father, as hee is alwayes, ſo at that time when Chriſt lived on earth, was he in heaven. And the Word, or co-eternall Son of the Father, was in his body on earth; and yet becauſe there is but one and the ſame eſſence of the Father and the Son, both the Father was with the Son on earth, and the Son with the Father in heaven, as himſelf ſaith; The Father is with mee: and,Joh. 16.32. & 3.13 & 14.10. the Son of man which is in heaven: and, I am in the Father, and the Father is in mee: ſo the holy Ghoſt was truly preſent in the likeneſſe of a dove, and a flame at the baptiſme of Chriſt, and at Pentecoſt, and now dwelleth in us as in his temple; and yet is alwaies with the Father and the Son in heaven, as the Father and the Son are with him in all the Saints which are diſperſed throughout heaven and earth. And hence appeareth the third difference between an infinite nature and a finite nature, or the third reaſon which is only opened in the word of God, whereby the divine eſſence is incomprehenſible, to wit, by communication: whereas the whole is in ſuch ſort common to the three perſons of the Divinity, as not only it is in them as it is in the creatures, but alſo is their very ſubſtance, and yet nevertheleſſe remaineth in number one and the ſame. Now, that it is proper to the Deity alone, Infinity or immenſity proper to God, not imparted to any creature for 4. cauſes.nor imparted or communicated to any creature to be infinite or immenſe, or to be every where at the ſame time, or to be the ſame in divers places, is apparant by theſe reaſons; 1. Becauſe it is impoſſible that any creature ſhould be, or be made equall to the Creatour, as hath been often ſaid: Lord, who is like unto thee? 2. Becauſe God himſelf by this mark diſtinguiſheth and diſcerneth himſelfe from the creatures; for in ſaying,Jerem. 23.14. that he is he who filleth heaven and earth, he ſignifieth, that there is no other ſuch beſides him. 3. Becauſe Chriſt ſheweth his divinity by this argument, in that when he was in body on earth,John 3.13. yet he affirmeth himſelf to be in heaven. 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghoſt by this ſelf ſame argument;Lib. 1. cap. 1. as Dydimus in his Treatiſe of the holy Ghoſt: The holy Ghoſt himſelfe, if hee were one of the creatures, ſhould have at least wiſe a ſubstance limited, as all things which were made; for although inviſible creatures are not limited and circumſcribed by place, yet are they limited by the property of their ſubſtance: But the holy Ghoſt being in many, hath not a limited and finite ſubſtance.
How God is moſt perfect in himſelf.Moſt perfect in himſelfe.) God is moreover moſt perfect in himſelf: 1. Becauſe hee only hath all things which may be deſired unto perfect felicity and glory; ſo that no way any thing may be added unto him to make him more glorious or happy: and all the creatures have but only ſome parts and degrees of bleſſings diſtributed unto them convenient for their nature and place, which the Creator aſſigneth and giveth to every one. 2. Becauſe he receiveth no part of this moſt abſolute felicity from any other, but hath all things in himſelf, and of himſelf, and is alone ſufficient to himſelf for all things; and therefore needeth no mans labour, or aid, or preſence, but was alike bleſſed from everlaſting, before any creature was, as he is now after the creation of the world: But contrariwiſe, all the creatures ſtand ſo in need of the goodneſſe and preſence of God, that without it, they cannot only not any way be well and in good ſtate, but not ſo much as be at all the ſpace of one moment. 3. Becauſe he is not for himſelf only, but for the creating alſo, preſerving, guiding, and furniſhing of all and every creature ſo ſufficient, that he alone doth give to all of them all good things neceſſary and meet for them, as well eternall and heavenly, as terrene and temporall; neither yet for all that doth the least jot depart either from his power, or from his happineſſe. Now all the creatures not only cannot at all profit one another more then God worketh by them as the inſtruments of his goodneſſe; but neither they themſelves, which are as it were conduits, can have the leaſt good in themſelves, but what they have drawn from God alone as the only fountain and wel-ſpring of goodneſſe and felicity: Now he alone is ſufficient for all, and beſtoweth all things, becauſe there muſt needs be ſome one firſt cauſe in nature of all good things: and he hath all things in his power, becauſe, except he had them, he could not give them to others: and except he had them of himſelf, he could not be the firſt head and fountain of all good things.Prov. 16.4. Object. 1. He is ſaid to have made all things for himſelfe. Anſ. Not for the aiding or increaſing of himſelf,How God is ſaid to have made all things for himſelfe. as if hee needed any thing, but rather for to communicate and ſhew himſelf unto his creatures he made them; becauſe this is the nature of that which is good, not only to preſerve it ſelf, but alſo to communicate it ſelf to others. Object. 2. He uſeth the creatures in accompliſhing his works. Anſw. This he doth, not as conſtrained thereto by any neceſſity of impotency, but of his moſt free will and goodneſſe, to ſhew that he is able both wayes, both without them, and with them, to do whatſoever he will; that he is Lord of all things, both by right, and by his power, and can uſe all things at his pleaſure; and that he alſo doth vouchſafe his creatures this great and free honour, as to make them the inſtruments of his bountifulneſſe, and fellowes, and diſpoſers (as S. Paul ſpeaketh) of his divine works.… Cor. 4.…. Object. 3. We are willed to performe, exhibit, and offer obedience, worſhip, honour, ſacrifices to God, and to give him that which is his. Anſw. Thereby is taught, not what good cometh more to God, but what good ought to be in us: for as diſobedience and deſpight againſt God maketh not God, but the creature more miſerable; ſo obedience towards God, which is a conformity and agreement with Gods law and mind, is the good and bleſſedneſſe, not of God, but of the reaſonable creature; and this is ſaid to be given or taken from God, not that God needeth it, or is profited thereby, but becauſe men ought, by order of juſtice to perform and yeeld it unto God:Pſal. 50.8. Luke 17.10. as, I will take no bullock out of thy houſe, nor hee-goats out of thy folds. And, when ye have done all thoſe things which are commanded you, ſay, We are unprofitable ſervants. And if any man reply, That glory nevertheleſſe tendeth to his happineſſe and perfection unto whom it is given: we muſt know, That the glory of God ſignifieth, Two things ſignified by Gods glory.1. The foundation of glory, to wit, the attributes or vertues which are in God himſelfe, and his divine works, and the beholding and approbation of them in God: and in this ſenſe can no man give him glory, neither can it be diminiſhed or augmented, but it was, and remaineth the ſame in him for ever;John 17.5. according as it is ſaid, Glorifie mee, O Father, with the glory which I had with thee before the world was. 2. The agnizing and magnifying of the goodneſſe and works of God, The gl…ty which … God is … lable …r … happineſſe, … neither d…th, …or can make God more happy.which is not in God, but in creatures indued with reaſon; and therefore may be made leſſe or greater; and being amplified or diminiſhed, it increaſeth or diminiſheth the goodneſſe, happineſſe, and perfection, not of God, but of the creature. But if any man will further reply, That this very worſhip and obedience profiteth him unto whom it is done: To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other; yet will it by no means agree to God, ſeeing no man can help or harm him, and the true agnizing and magnifying of God, as alſo the whole conformity and agreement with him, is not his happineſſe and perfection, but the creatures. Object. 4. To whom is given that which is due unto him, to him ſomething cometh thereby more then bee had before: Unto God is yeelded our obedience and worſhip, which is due unto him: Therefore ſomewhat cometh to him from us. Anſw. The Major is true of that which is due of need or want, or which he needeth,Our obedience, through… due to God, yet bringeth … increate to him. and is furthered thereby to whom it is given: But our obedience is no ſuch due, but that which God by order of his juſtice requireth of us, and that not for his, but our perfection and felicity. Laſtly, if any man urge, That hee who rejoyceth, doth receive ſome good of thoſe things wherein hee rejoyceth: And therefore ſome fruit certainly to redound unto God out of our obedience and ſalvation, ſeeing he pronounceth that he rejoyceth therein: We grant verily, that in men, rejoycing, and the like affections are ſtirred up by outward objects: But we muſt not deem that our vertues are the cauſe of that rejoycing which is in God: For therefore is a thing thought right and honeſt, becauſe it is agreeing to the will and nature of God: and becauſe God from everlaſting is delighted with his owne goodneſſe and uprightneſſe, and with things agreeing therewith, therefore doth hee create and work ſuch in men; and that everlaſting approbation or liking which was the cauſe why God created good things, is the cauſe alſo why hee now cheriſheth and preſerveth them being created.Gods rejoicing in out obedience & ſalvation is the cauſe thereof: but not our obedience and ſalvation the cauſe of his rejoycing. Wherefore the everlaſting rejoycing in God for our obedience and ſalvation is the efficient cauſe of our obedience and ſalvation: but not contrariwiſe, our obedience the efficient cauſe of that rejoycing in God, as it cometh to paſſe in men, who are affected by outward objects. Or thus, God rejoyceth at our good as being an object, but not a cauſe; becauſe objects are not the cauſe, but effects of Gods approbation and rejoycing.
Unchangeable.) When God pronounceth himſelfe to be unchangeable, he ſheweth that he will be alwayes ſuch as he hath been from all eternity:Three things meant by Gods unchangeablenes. Five reaſons of unchangeableneſſe. ſo that, 1. Neither his eſſence, nor whatſoever is proper thereto can be augmented or diminiſhed: 2. Neither his nature and will be changed: 3. Neither himſelfe hath need to tranſport himſelfe from place to place: This doe Philoſophers, induced thereto by reaſons, confeſſe: For, 1. Whatſoever is changed, that must needs have either ſome outward cauſe, or ſome originall or beginning in it ſelfe of moving and changing, or both: But God cannot be moved or changed by any thing which is without him; for ſo himſelfe ſhould not be the firſt mover and maker of all that is good in nature. Neither can hee ſuffer change from any inward originall beginning of change: For whatſoever is ſo moved or changed, that muſt needs have parts, whereof ſome muſt move, and ſome be moved. Now that God ſhould be divided into parts, neither doth his immenſity ſuffer, nor his great perfection: for ſeeing every part is imperfecter then the whole, and in God is nothing which is not moſt perfect; it is impious to imagine any parts in him: Wherefore, neither by any outward nor inward cauſe is hee moved or changed. 2. Whatſoever is changed, that must needs be changed either to the worſe or the better, or into a ſtate equall to the former: It is impoſſible that God ſhould be made worſe; for he ſhould ſo become of perfect, imperfect. And to be made better is alſo impoſſible; for ſo he ſhould have been once imperfect: But neither can hee be tranſlated into an equall condition and ſtate, as thereby to leave ſome good which before he had, and to receive ſome good which before he had not: for thus ſhould hee be neither before nor after his change moſt perfect, as wanting ſome part of thoſe good things which belonged unto him. 3. That which is infinite, neither can be made greater, for ſo it ſhould not have been infinite before; nor leſſer, for ſo it ſhould be made finite. Seeing then both the eſſence, and power, and wiſdome, and all the vertues of God are incomprehenſible, and all things in God immenſe; therefore cannot any of them be either diminiſhed or increaſed. 4. For the ſame cauſe, God doth not tranſport and remove himſelfe from place to place, as creatures; ſeeing by reaſon of his immenſity whereby he filleth heaven and earth, he can neither depart, nor be abſent from any place. 5. Seeing he is most wiſe, and therefore from everlaſting hath moſt well purpoſed, decreed, and fore-ſeen all things; change of purpoſe and will cannot fall into him: And therefore God would have this in many places of holy Scripture inculcated unto us, that his nature and will is ſubject to no mutations, as being a thing moſt reſpecting his glory: God is not as man that he ſhould lie,Numb. 23.19. nor as the ſon of man that he ſhould repent. Hath he ſaid it then, and ſhall he not do it? Hath hee ſpoken, and ſhall he not accompliſh it? The counſell of the Lord ſhall endure for ever, Pſal. 33.11.and the thoughts of his heart from generation to generation. With whom is no variableneſſe, James 1.17.neither ſhadow of change Object. 1. But God is ſaid to repent. Anſ. He is ſaid to repent,Two reaſons why God is ſaid to repent, when yet he doth nothing which he decretd not from everlaſting. not that he changeth his will: but, 1. Becauſe he earneſtly deteſteth ſins, and is not delighted, with the deſtruction of men. 2. Becauſe by reaſon of this hatred againſt ſin, and this mercy toward; repentant ſinners, hee maketh change of things and events, which from everlaſting hee decreed, as men are wont to doe who repent them of their purpoſe: for among men, every change is an amending of that which diſliketh them; amending riſeth from repentance; wherefore the name of repentance, as alſo the names of other humane affections, are ſaid to be attributed to God by an Anthropopathy, becauſe the Scripture ſpeaketh of God after the manner of men for our infirmity; that we, underſtanding thoſe things which are in us to be ſhadowes of thoſe which are in God, may in ſome ſort conceive ſomething of the nature of God and his will towards mankind. Wherefore theſe forms of ſpeaking do not ſignifie any perturbation in God, or change or paſſion like unto our affections, but are uſed to ſignifie theſe two things of God:Two things means by the Scriptures attributing humane paſsions to God. 1. That it is not a fained or diſſembled, but an earnest, eternall, unchangeable nature all will in God, a ſhadow and image whereof hee would have the affections and motions created in men to be: yet is it without all trouble, or hindrance, or diminiſhing of his bleſſedneſſe and joy. 2. That he doth thoſe things which men are wont to go, being ſtirred up by thoſe affections which are attributed to God; not that he, as men, being moved by a preſent or ſuddain affection of the minde, doth now firſt take counſell; but doth now at the length execute and doe things which he decreed and appointed from all eternity. Object. 2. The promiſes and threatnings of God of tentimes are not fulfilled. Anſw. The promiſes of God are alwayes to be underſtood with an exception of the croſſe of the godly,Gods promiſes & threathings conditionall, & with an exception. and of the puniſhments and chaſtiſements of ſuch as depart from God, and ſin; or with a condition of perſeverance in faith and godlineſſe: and alſo contrarily his threatnings with an exception of converſion and prayer, or with a condition of perſeverance in ſin.
And theſe conditions are ſometimes expreſſed, as Jer. 18 and 28. where plainly is ſet down this rule of underſtanding Gods promiſes and threatnings: as, That God will puniſh them who depart from him, unto whom hee had promiſed bleſſings: and will ſpare thoſe who repent, to whom hee had threatned puniſhment. And ſometimes they are cloſely underſtood, eſpecially in the threatnings and comminations, thereby even to wreſt repentance, and more timely and earneſt prayers from us, by which, as means interpoſed and coming between, hee hath decreed to ſave and deliver us. Repl. But theſe conditions are uncertain and changeable: Therefore the will of God is alſo changeable. Anſw. In reſpect of the nature, will, and judgement of man, they are changeable; but in reſpect of the counſell and providence of God, unchangeable and moſt certain: for God hath decreed from everlaſting the means and ends of things; as alſo he hath decreed in whom he will, and in whom he will not work converſion. Ob. 3. He changeth many his precepts, and obſervances, and works, as the Moſaicall laws and government. Anſ. He changeth them indeed, but ſo, as he would alſo from everlaſting that change; neither are all things appointed of God for perpetuity; but he decreed from everlaſting ſome things to laſt only for a time. Wherefore be it to us out of all controverſie, that God is unchangeable: For, Gods unchangeableneſſe one of his ſpeciall differences wherby he is diſtinguiſhed from all creatures. Matt. 24.35.This is amongſt thoſe eſpeciall differences whereby the Creatour will be diſcerned from all creatures, That he only can by no means be changed whereas all other things both are diverſly changed, and may at the only pleaſure of God be changed infinitely, howſoever for a while, ſo long as it is his pleaſure, they are, and ſeem arm and immutable, according as it is ſaid, Heaven and earth ſhall paſſe, but my word ſhall not paſſe. It is an aſſurance unto us, that all things are governed by his providence.Hence we may underſtand, and are aſſured, That all things in the world are governed by the everlasting providence of God: For ſeeing no mutation happeneth to God, it muſt needs be, that an his counſels were purpoſed from everlaſting. And ſeeing God both foreſeeth all things unchangeably, and his counſels concerning the event and end of things are certain and unchangeable; it muſt needs be alſo that the ſecond cauſes and means, or antecedents, without which thoſe events were not to follow, muſt be certain and unchangeable. And becauſe in things created, eſpecially in humane affaires, there is a great uncertainty and mutability, neither is there any cauſe of unchangeableneſſe but the will of God; God could not have appointed any thing certain or unchangeable concerning the event and end, except he had alſo made all the means (by which the end is attained unto, and which, as concerning their own nature, are moſt certaine and unchangeable) by his everlaſting counſell and decree certain and unchangeable.Iſa. 14.27. Wherefore it is ſaid, The Lord of hosts hath determined it, and who ſhall diſanull it. It is a mean to Keep … in our duty.The whole uſe, and force, and declaration of the promiſes, threatnings, and examples of Gods goodneſſe, power juſtice, mercy, and wrath both old and new, to teach us, and to erect us with comfort, or by fear to hold and keep us in our duty and the fear of God, dependeth on Gods unchangeable nature: for all thoſe doe then affect us, when wee think that the ſame nature and will of God which was in times paſt, is now alſo, and will be ſuch to us repenting or perſiſting in our ſinnes, as wee ſee it was in times paſt, and now is towards others. And then do wee truly relie upon the promiſes of God, when wee know that his counſell ſhall never be changed. It teacheth us to ſubmit our will to Gods will.This doctrine inclineth mens mindes to obedience and ſubjection, which is neceſſary in asking things at Gods hands: that we deſire not God to doe thoſe things for us, or others, which he hath before-time aſſuredly told us that he will not do: and further, that we ſubmit, and leave with reverence thoſe things to his pleaſure, whereof he would not as yet have known unto us what he hath decreed. It is the ground of the comfort of the godly in this life.The unchangeableneſſe of Gods will is the ground and foundation of the hope and comfort of the godly in this life: for it is moſt abſurd to conceive of God, that now he loveth, and now he hateth us; now hee will aſſuredly give unto us everlaſting life, and a little after again he will not. And therefore when once true faith and converſion unto God is begun in our hearts, and the Spirit of God hath begun to witneſſe to our ſpirit that we are the ſons of God, and heirs of everlaſting life, God will have us certainly to reſolve, that as hee had this his will towards us from everlaſting, ſo to everlaſting hee will not change it, but will aſſuredly bring us, at his pleaſure, out of this wicked and miſerable life, through all tentations and dangers whatſoever, to eternall and everlaſting life, according to that article of our faith, I beleeve life everlaſting.
Three things ſignifie… by Gods omnipotencie.Omnipotent.) When as Omnipotency is attributed to God, thereby is underſtood, 1. That whatſoever he will, or whatſoever, not impairing his nature and majeſty, he is able to will, he is alſo able to perform. 2. That he is able to perform all thoſe things without any difficulty and labour, even with his onelyonly beck and will. 3. That all the force and power of working and effecting any thing is ſo in God onelyonly, that there is not the leaſt ability or efficacy of any creature, but what he continually imparteth and preſerveth at his pleaſure: and therefore the power of God is to be conſidered of us, not as being idle, but as creating, ſuſtaining, moving, and ruling all things: The reaſons are, 1. God is the firſt cauſe of all things; therfore he hath all things in his power, and their ability is ſo much as he giveth unto them. 2. He doth ſuch things as can be done by no created and finite power: as are the creation and governing of all things the preſervation of commonweals, the deluge. the delivery out of Egypt, and all his miracles. 3 Hee is unchangeable; therefore in him to be able to do, and to do, is the ſame which to will, and ſo of the contrary. But although all men affirme God to be omnipotent, yet there is a double difference between the ſacred doctrine of the Church,Two differences between the doctrine of the Church and Philoſophy in conceiving of Gods omnipotency. and Philoſophy concerning Gods omnipotency: For, 1. Without the doctrine of the Church men only know the univerſall and generall power of God, whereby hee createth, preſerveth and governeth the whole world: but they know not that power whereby he ſaveth men, and reſtoreth the world by his Son, gathering and preſerving an everlaſting Church, and delivering it from ſin and death, and endowing it with life and glory everlaſting, by which works God eſpecially ſheweth forth his power, as it is ſaid Yet a little while and I ſhall ſhake the heavens, and the earth, and the ſea, Hagg. 2.7.and the drie land. 2. Neither do 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 preſerver of the world; yet are they not able to ſay, that all things were created of nothing by the word of God alone: and foraſmuch as they are ignorant of the cauſe of ſin and confuſion, they cannot affirm all things ſo to be adminiſtred and governed by Gods omnipotency, as that all which is good is done by the powerfull working of Gods will; but they attribute many things to chance, fortune, and humane wiſdome or vertue and ſo imagine the power of God to be idle in theſe, and doing nothing. Furthermore, That God cannot either ſin, or will and allow of ſin, or be changed, or diminiſhed or ſuffer any thing, or make things done undone or will things flat repugnant and contradictory, or create another God, or ſome nature equall to himſelfe, or be perceived by bodily ſenſes, or do other things proper to a created or finite nature, or admit the ſame into himſelfe; this doth not diminiſh or weaken, but rather augment and ſtrengthen his power: For that is the greateſt and moſt perfect power which can neither be deſtroyed, nor weakened, nor diminiſhed; and that, none ſuſtaining it, but only by it ſelfe. But contrariwiſe, to be able to be corrupted and impaired is a token of imbecility and imperfection.
Gods exceeding wiſdom, whereby both he knoweth all things perfectly, and is the fountain of all knowledge and underſtanding.Of exceeding and immenſe wiſdome.) That wee may rightly, and with profit and commodity know the power of God, it is neceſſary not to conſider it but as it is joyned with his immenſe wiſdome and goodneſſe, which moderateth it. Further, of his divine wiſdome we learn, 1. That God doth of himſelf, in one act or view, under ſtand and behold perpetually and most perfectly. in marvellous manner, and that unknown to us, himſelfe and the whole order of his minde declared in the nature of things, and in his word; and what agreeth therewith, and diſagreeth; and all his works, and all the works of all creatures, paſt, preſent, and to come; and all the cauſes and circumstances of all things. 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes: for among other things, the moſt beautifull and ſightly order which is in the nature of things, the ends and uſes of all things, the ſignification of future events, arts and ſciences, the everting and overturning of thoſe devices which the divell and wicked men have moſt craftily contrived 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 us to conſider the wiſdome of God ſhining in theſe his works:Eccleſ. 3.11. Iſa. 44.7. God hath made every thing beautifull in his time. Who is like mee, that ſhall call, and ſhall declare it, and ſet it in order before me, ſince I appointed the ancient people? He taketh the wiſe in their craftineſſe: Job 5.13.and of theſe it concludeth, that the wiſdome of God is immenſe and unconceivable;Pſalm 147.5. Rom. 11.33. as, His wiſdome is infinite. O the deepneſſe of the riches both of the wiſdome and knowledge of God! But here again is to be obſerved a difference between Philoſophy and the word of God: 1. That even in the creation, the known or legall wiſdome was darkned and maimed in men through ſin, and therefore needeth a renewing by the word delivered to the Church. 2. That men without this heavenly doctrine are altogether ignorant of the eſpeciall wiſdome of God revealed in the Goſpel, whereby hee ſaveth the Church gathered from amongſt mankind by the Son; as it is ſaid I give thee thanks, O Father, becauſe thou hast hid theſe things from the wiſe and men of underſtanding, Matth. 21.25.and haſt opened them unto babes.
Good. Six ſignifications of the goodneſſe of God in Scripture. Pſalm 106.1. & 143.10.1 John 1.5.) The goodneſſe of God ſignifieth ſometimes his bountifulneſſe: as, Praiſe the Lord becauſe he is good: ſometimes all the vertues, and whatſoever is ſpoken of the nature of God: as, Let thy Spirit lead me through the right way. That which alſo is meant by the name of holineſſe or ſanctity and light: So in this place by the name of goodneſſe are underſtood, 1. All thoſe things which are attributed to God in his word, and are repreſented and reſembled in his image, as thoſe things which are termed good in Angles and men, as life, power, wiſdom, joy, righteouſneſſe, &c. For ſuch is the nature of God, as it hath manifeſted it ſelf in the Law and Goſpel; and the goodneſſe of the reaſonable creature is an image of the divine 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 Law, and yet neither that wholly; but of his goodneſſe revealed in the Goſpel it is altogether ignorant. 2. By reaſon of the great and huge difference between the Creator and the creature, we underſtand thoſe good things to be in God, which are agreeing to his divine nature and majesty: for thoſe which are proper unto created natures would not be good in God, but rather a diminiſhing of his goodneſſe. 3. By reaſon of the immenſity of his divine nature, thoſe things which are finite in creatures are in God infinite. And therefore againſt ſundry and divers diſputes of the Philoſophers concerning the chiefeſt good, we learn in the Church, that God is the chiefest good. 4. Becauſe nothing is unperfect or not ſubſiſting by it ſelf in God: whatſoever is attributed unto him is not in him, as forms or accidents in creatures: but ſuch is his eſſence and nature, in a manner not able to be comprehended by our knowledge and underſtanding. 5. His nature and will is a rule of that goodneſſe and uprightneſſe which is in the creatures: for ſo far forth things are, and are called good, as they agree with the will of God. 6. God is the only fountain of goodneſſe, and the firſt cauſe of all good things: ſo ſhall all things have ſo much goodneſſe as God doth create and maintain in them;Luke 18.9. and in this ſenſe it is ſaid, There is none good but God only, even ſo as he is moſt perfectly good, and the fountain of goodneſſe.
The righteouſneſs of God both generall and particular.Righteous.) The righteouſneſſe of God ſometimes in Scripture ſignifieth that which is accounted righteouſneſſe before him, and whereby he maketh us righteous: and that elſewhere legall, which is holineſſe of life, or conformity with the law of God, which God worketh in us by his Spirit begun in this life, and to be perfected in the life to come;James 1.20. as, The wrath of man doth not accompliſh the righteouſneſſe of God. Or ſometimes Evangelicall, which is the righteouſneſſe of Chriſt imputed to beleevers, of the free mercy of God: as,Rom. 3.21, 22, But now is the righteouſneſſe of God made manifeſt without the Law, having witneſſe of the Law and of the Prophets, to wit, the righteouſneſſe of God by the faith of Jeſus Chriſt unto all, and upon all that beleeve. Sometimes is meant that righteouſneſſe whereby himſelfe is righteous: and then alſo in many places it ſignifieth the faithfulneſſe, or mercy and benignity of God, who, according to his promiſes, preſerveth, defendeth, and delivereth the faithfull: as,Pſal. 31.1. Deliver me in thy righteouſneſs. But when it is properly ſpoken of the righteouſneſſe of God whereby himſelf is righteous, (as in this place) he is called just, 1. In reſpect of his generall justice and righteouſneſſe, which is the order or nature of his divine underſtanding and will, whereby God willeth and approveth, doth him ſelf, and worketh in others unchangeably and unſpeakably ſuch things as he hath commanded in his law: and neither willeth, nor approveth, nor worketh, nor cauſeth, nor furthereth any thing whatſoever diſagreeth from this order, but horribly hateth and deteſteth them; as it is ſaid, The righteous Lord loveth righteouſneſſe. 2. In reſpect of his particular juſtice and righteouſneſſe, which is the unchangeable will of God, whereby God giveth to him ſelfe, and will have given him by others that glory which is due unto the chief good; as he ſaith, I will not give my glory to another: and puniſheth all ſin with ſuch puniſhment as is equall to the offence, that is, with eternall, as in them who periſh; or with equivalent, as in his Son Chriſt ſuſtaining the puniſhment for all thoſe who are ſaved by him, according as it is ſaid;Matth. 5.26. Thou ſhalt not depart thence untill thou haſt paid the utmoſt farthing: And cannot injure any creature, whatſoever hee determineth of him, or doth unto him, becauſe hee oweth no man any thing; as it is ſaid,Pſal. 145.17. Acts 10.34. God is just in all his wayes. God is no accepter of perſons. 3. Gods divine will is the chiefe and perfect rule, and only ſquare of uprightneſſe; and therefore God alone, becauſe hee is exceeding good▪ cannot of his own nature will, or work any unjuſt thing: but the wils and actions of all creatures are ſo far juſt, as they are made by God conformable to divine will. Now although all confeſſe God to be righteous and juſt, becauſe God hath imprinted this notion and knowledge of him ſelfe among other in the reaſonable creature: becauſe he is perfectly good, and therefore is the rule of perfect righteouſneſſe: becauſe he witneſſeth by examples of puniſhments and rewards that hee hateth and puniſheth unjuſt things, and liketh the juſt: becauſe he is the Judge of the world, to whom it belongeth to compoſe, or ſet, and adminiſter all things in a juſt order: becauſe laſtly he oweth not any thing to any nature, but by the right of a Creatour, it is lawfull for him to diſpoſe of all things at his will, and therefore cannot be to any injurious; as it is ſaid, When ye have done all, ſay, Luke 17.10. Rom. 11.35. Matth. 20.15.Wee are unprofitable ſervants. Who hath given unto him first, and he ſhall be recompenced? Is it not lawfull for me to do as I will with mine own? Men not able without the doctrine of the Church to conceive aright of Gods juſtice and. righteouſneſſe.Yet notwithſtanding it is far off that men ſhould judge aright of the righteouſneſſe and juſtice of God without the doctrine of the Church, becauſe they have not the whole knowledge, not ſo much as of the law, wherein God made known his juſtice, and can affirme nothing certain concerning the everlaſting puniſhments of ſins, and are altogether ignorant of the puniſhment which the Son of God ſuſtained for ſins. Moreover, mens minds are troubled, ſo that they doubt Whether all things be governed of God in a just and upright order: Thee cauſes which make men to conceive amiſſe of Gods juſtice.1. When they ſee it go well with the bad, and ill with the good. And to this objection the doctrine of the Church only is able to make anſwer, which ſheweth that God deferreth the puniſhments of the wicked and the rewards of the good to another life; inviteth the ungodly by his mildneſſe and lenity to repentance; proveth and confirmeth the godly by exerciſes and calamities; puniſheth and chaſtiſeth many for their ſins who ſeem in mens judgments to be guiltleſſe: It goeth therefore evill with the good, but not finally.Three cauſes of the afflictions of the godly. Now as he deferreth the puniſhment of the wicked, thereby to invite them to repentance: ſo hee afflicteth the godly, 1. Becauſe they yet retain many ſins. 2. To prove and try them. 3. To confirm their faith in them. Object. But justice requireth, that never any good ſhould be done to the wicked, who rather were preſently to be puniſhed. Anſw. Except there be a reaſonable and juſt cauſe why to deferre their puniſhment. Repl. But yet no harme ſhould ever be done to the good. Anſ. Not to thoſe who are perfectly good: But wee in this life are not perfectly good. Repl. Wee are perfect in Chriſt. Anſ. And therefore we are not puniſhed of God, but onelyonly chaſtiſed, proved, and exerciſed, that ſo at length wee may be alſo perfect in our ſelves. 2. When men conſider, that God doth not cauſe and bring to paſſe that no ſin be committed, when yet he might moſt eaſily do it: but farther, that he puniſheth ſins which went before, with after ſins, and paſſeth at his pleaſure things from one to another, Exod. 12.35, 36.as the Egyptians goods to the Iſraelites; and yet theſe things to be forbidden us by his law: it ſeemeth unto them that God will, and doth ſome things contrary to his law. But theſe things are contrary to his law and juſtice, if they be done by men; but if God doe them, they are moſt juſt, and moſt agreeable to his law: for creatures are bound one to another, one to provide for anothers ſafety whatſoever he can; but God is bound to none. 3. Some, when they heare that God doth not give alike and equally to men who are all by nature equall, that is, the ſons of wrath; when as hee converteth and ſaveth ſome, hardeneth and condemneth others; they deem that by this reaſon accepting of perſons is laid upon God. But theſe men mark not, that then it is unjuſt to give unequally to thoſe who are equall, when a due and deſerved reward is payd; and that God doth give his bleſſings unto men not of due, but of his free bountifulneſſe. Repl. Thoſe things which are done according to justice, are done as due: But that good ſhould be done to thoſe who are good, the order of justice requireth: Therefore good is done unto the good as due. Anſw. All this is true, if we talk of creatures: but if of God, not ſo; becauſe the Creatour is bound to none, as the creatures are; neither can the creatures deſerve any thing of God, as they may one of another. Wherefore God puniſheth of juſtice, but doth good of grace and mercy; according as it is ſaid,Luke 17.10. When yee have done all, ſay, Wee are unprofitable ſervants, wee have done that which was our duty to do. And if any man reply, That not men only, but God alſo is bound by order of juſtice to ſpare, and to doe well to the good, out of thoſe words of Abraham, Gen. 18.23.Wilt thou alſo deſtroy the righteous with the wicked? It is to be obſerved, 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 indented to doe good unto the godly; and this goodneſſe of God, and faithfulneſſe in keeping his promiſes is often called juſtice: And therefore it is well ſaid, that it agreeth not with God to afflict any undeſervedly, not becauſe he ſhould injure any, though he deſtroyed him not offending; but becauſe his mercy, and bountifulneſſe, and truth doth admit this. Theſe things are neceſſary to be aſcribed of us to the juſtice of God, that the cogitation thereof may aſcertain us of the puniſhment of the wicked, and of the deliverance of the godly from their injuries after this life; that ſo wee may patiently bear whatſoever hee will lay upon us,Dan. 9.7. as it is ſaid, O Lord, righteouſneſſe belongeth unto thee, but unto us open ſhame.
Six wayes whereby wee are taught the truth of God in Scripture.True.) God teacheth us in the Scripture to know his truth after this manner: 1. That his infinite wiſdome ſuffereth none but moſt true and certain knowledge of all things to be in him: There is no creature which is not manifest in his ſight, but all things are naked unto his eyes with whom wee have to doe. 2. that hee neither appointeth,Heb. 4.13. nor willeth, nor ſpeaketh things repugnant and contradictory: The Son of God, 2 Cor. 1.19.Jeſus Chriſt, who was preached among you by us, was not yea and nay, but in him it was yea. 3. That he faineth nothing, nor deceiveth any man, but this is in truth and indeed his will which hee openeth unto us:Rom. 3.4. Let God be true, and every man a lyar. 4. That he never changeth his minde: My covenant will I not breake, nor alter the thing that is gone out of my lips. Pſal. 89.33, 34.5. That it certainly cometh to paſſe: whatſoever God avoucheth ſhall come to paſſe; which experience alſo witneſſeth, and many ſayings of holy Scripture:Matt. 24.35. as, Heaven and earth ſhall paſſe, but my word ſhall not paſſe away. 6. That he is the lover, author, and preſerver of the truth in the reaſonable creatures, and an enemy to all lyes, diſſembling, and hypocriſie: therefore the holy Ghoſt is called,Joh. 14.17. & 15.26. & 16.13. Prov. 12.22. Matth, 24 51. The Spirit of truth, who ſhould teach us all truth. The lying lips are an abomination unto the Lord: but they that deale truely are his delight. Hee will give him his portion with hypocrites. Seeing then the truth of God is to be conſidered out of his word and works, albeit men by nature confeſſe that God is true: yet are they ignorant wherein truth conſiſteth: for it is ſaid, Thy word is truth. John 17.17. Pſal. 89.5.Thy truth in the congregation of the ſaints. Neither doth the conſcience or the privie knowledge of any mans ſins ſuffer him who knoweth not Chriſt the Mediatour to put any confidence in Gods promiſes; for, as it is ſaid, All the promiſes of God in him are yea, 2 Cor. 1.20.and in him Amen, unto the glory of God. God diſſembleth not, when he ſaith hee will doe that which yet he doth not.But if ſometimes God fore-told that he would do thoſe things which hee never decreed to doe, hee did not therein diſſemble: for what hee threatned, that hee meant with this condition ſhould ſo come to paſſe, except the converſion of men and prayers come between; and what hee promiſed, he meant with this condition, if they repented, and either perſiſted in godlineſſe,Luke 24.28, 29. Ezek. 14.9. or needed not affliction and chaſtiſement. Wherefore hee would indeed have puniſhed the Ninevites if they had perſiſted in their ſins: And Chriſt was indeed departing, except his diſciples had deſired him to ſtay in the inne at Emaus. As for that which God ſaith, And if a Prophet be deceived, and hath ſpoken a thing, that He hath deceived him: he ſignifieth not thereby that hee deceiveth by inſtilling lies into falſe Prophets,How God is ſaid to deceive a deceived Prophet. but that they are by him in juſt judgment delivered and given to be ſeduced by the divell; as God is ſaid to have given a lying ſpirit into the mouthes of all the Prophets of Achab. Repl. But yet God would that the falſe Prophet ſhould tell a falſe tale. Anſ. 1 King. 22.22.Hee would, but in divers reſpects, and to a diverſe end. God fore-told victory to Achab by an Irony, and that a ſharp and bitter one, thereby to recall him from making his expedition to war, and to puniſh him for not obeying, by delivering him to be ſeduced by the divell: the falſe Prophets fore-told victory to flatter him, the divell to deſtroy him, and to die.
Why chaſtity is one of Gods properties.Chaſte.) There is made alſo mention of Chastity in the former deſcription of God, becauſe amongſt his eſpeciall and moſt notable differences, whereby he may be diſcerned from divels, he will have truth to be, and chaſtity: for as God will be acknowledged to be true, and will have truth loved of us, that it may certainly appear that hee is, and what he is, and that men may think and ſpeak the truth of him, and through his knowledge be partakers of everlaſting life; ſo the divell attempteth to fill the world with lies; that hee may both darken the glory of God, and, by forging lies of God, deſtroy mankind. Whereupon the holy Ghoſt is called the Spirit of truth; John 8.44.but the divell a lyar and murtherer from the beginning, and the father of lyes. And as God, both by reaſon of the exceeding purity of his nature, Epheſ. 5.23. Ezek. 16. Hoſ. 2.as alſo becauſe hee will have the ſpouſall love and conjunction of marriage to be the image of the unſpeakable love and ſpirituall conjunction between him and the Church, will therefore have it accounted ſacred and holy amongſt men; and as in theſe reſpects hee is the lover and author of chaſtity, and doth moſt ſeverely deteſt and puniſh all uncleanneſſe, both internall and externall, which is repugnant to this order; as the examples of the Sodomites, of the tribe of Benjamin, and others of all other ages and nations teſtifie: So the divell (both for his impurity, and alſo becauſe whatſoever God would have held moſt holy and venerable, that (for the hatred he beareth to God) hee ſtudieth moſt to deprave, and moſt foulely to deform) endeavoureth with obſcenity and filthineſſe horribly to pollute mankind, and to withdraw them from God. Therefore it is ſaid, This is the will of God, even your ſanctification, 1 Theſſ. 4.3, 4.and that you ſhould abstain from fornication, that every one of you ſhould know how to poſſeſſe his veſſell in holineſſe and honour.
Arguments of the mercy of God in preſerving his creatures.Mercifull.) The mercy or favour and inclinable will of God to preſerve his creature, and eſpecially mankinde, the Scripture propoſeth unto us, opened by theſe degrees: 1. That hee taketh delight in the ſalvation of all, but in the deſtruction of none: As I live, ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turn from his way, and live. 2. That he deferreth, mitigateth,Ezek. 33. and taketh away puniſhments; inviting all men by his long-ſuffering to repentance, if not one way, yet by the teſtimony of their conſcience: hereof hee is ſaid to be ſlow to anger. Exod. 35.6.3. That he debaſeth himſelf to relieve our infirmity both by inward and outward ſupplies, as by his Spirit, word, oathes, ſacraments and miracles. 4. That hee imbraceth with ſingular love his choſen: ſo that hee ſaveth and delivereth them for ever from ſin and all evils, and comforteth them alſo in afflictions. Repl. God ſhall wipe away all tears from their eyes. Rev. 7.17. & 21.4. Iſa. 49.15.Though a woman ſhould forget her child, yet will I not forget thee. 5. That he choſe rather to bring to paſſe this our delivery, even by the incarnation and death of his only begotten Son, then that all mankind ſhould periſh. So God loved the world, John 3.16.that he gave his only begotten Son. 6. That he promiſeth and performeth all theſe things of his own free goodneſſe: I will ſhew mercy to whom I will ſhew mercy: Exod. 33.19. Iſa. 43.25.and I will have compaſſion on whom I will have compaſſion. I, even I am he that putteth away thine iniquities for mine owne ſake, and will not remember thy ſins. 7. That hee doth theſe things towards ſinners, who not onelyonly were unworthy of them,Rom. 5.10. but alſo who are his deadly enemies: When wee were enemies we were reconciled unto God by the death of his Son. They alſo of the wiſer ſort, which are out of the Church, are compelled to attribute mercy unto God, becauſe they ſee him ſo mercifully to ſpare ſinners:…am 3.22. whereupon Jeremie ſaith, It is the Lords merciemercy that we are not conſumed, becauſe his compaſſions faile not. But becauſe the perfectneſſe of Gods juſtice, and the privity of their own ſins doth not permit them to conceive any firm perſwaſion of Gods mercy towards them neither know they ought concerning the ſalvation of men by the death of his Son: therefore are they not able either conſtantly or wholly to agniſe Gods mercy. Object. 1. Mercy is a kinde of griefe or ſorrow: Therefore there is ſorrow and griefe in God. Anſw. The names of affections, when they are attributed unto God by an Anthropopathy, they do not ſignifie any paſſion or change in God, but an unſpeakable either diſlike, or liking of the objects. God therefore is ſaid to be mercifull, 1. Becauſe he is againſt the deſtruction of his creature. 2. Becauſe he doth thoſe things which mercifull men are wont to do.Iſa. 1.24. Prov. 1.26. Object. 2. God ſeemeth ſometimes to rejoyce in revengement. Anſ. He rejoyceth not in the revengement or puniſhment, but in the executing of his own juſtice.Iſa. 27.11. Object. 3. It ſeemeth in ſome places of Scripture, that Gods mercy doth not extend it ſelfe unto the wicked. Anſ. This is to be underſtood of that degree of mercy wherewith he imbraceth his choſen: And yet he ſpareth alſo the wicked; neither rejoyceth at their deſtruction. Object. 4. But yet he ſaveth not all, whereas hee is able to doe it: Therefore he is not exceeding mercifull, neither mercifull towards all. Anſw. He doth not ſave all for moſt juſt cauſe; for his mercy is ſo to be exerciſed, that it hinder not the execution of his juſtice. Object. 5. He doth not take mercy on any, or receive any into favour without the ſatisfaction of his Son: Therefore hee doth it not freely. Anſw. That which is concluded doth not follow, becauſe God of his free grace giveth this ſatisfaction it ſelfe, and applyeth it unto us: Now hee giveth a thing freely, who giveth the price of a thing for which the thing it ſelfe is given.
In what the boundtifulneſſe of God is ſeen.Bountifull.) God is alſo called bountifull, 1. Becauſe hee createth and governeth all things. 2. He is the only fountain of all good things, 3. which befall to all creatures, 4. Yea, to the wicked, 5. Of his goodneſſe, love, and free mercy towards all creatures, 6. But eſpecially towards mankind, which he hath made according to his image, and for whoſe ſake he hath created all other things; 7. But in them alſo chiefly towards his Church, to whom hee hath opened himſelf and his will; 8. And in this his Church, towards his choſen Angels and men, to whom by his Son he giveth life and glory everlasting. And further, whom he is angry with, and on whom he inflicteth puniſhment, he is not angry with their ſubſtance or nature which himſelf created, but with that corruption which came by other means to his divine work:Rom. 1.18. The wrath of God is revealed from heaven againſt all ungodlineſſe. Object. No creature viſible is ſubject to ſo many evils as man: Therefore he is not bountifull towards men. Anſw. He is ſubject to theſe evils by an accident, that is, becauſe of ſin: but withall he is enriched above other creatures, with great bleſſings, even when hee is out of the Church: but is moſt happy and bleſſed if he repent.
For what cauſe God is ſaid to be moſt free.Moſt free.) God alſo alone is moſt free, becauſe he alone by nature is ſuch, 1. That no fault or miſery can fall upon him. 2. Neither can he be conſtrained of any. 3. Neither is he bound to any. 4. Neither is he ſubject or tyed to the rule or lore of another. Wherefore whatſoever he willeth and doth, that hee willeth and doth himſelfe moſt freely, when, as much, and in what manner he will; and what he will, that is moſt good and juſt. But here chiefly is conſidered the freedome of will, or liberty from conſtraint; which is the power and ability whereby God, without any neceſſity, hath from everlaſting decreed the whole order of creation, preſervation, and rule of all things, and doth accompliſh the ſame, not being conſtrained or tyed to other cauſes; yet ſo, that he never ſwerveth from his rightneſſe. To this bear witneſſe his miracles, and many examples of deliveries and puniſhments, and many places of Scripture; as, Whatſoever pleaſed the Lord, that did hee in the heaven and earth, Pſal. 135.6.in the ſea, and in all the depth. It is not hard to the Lord to ſave with many or with few. 1 Sam, 14.6.Object. 1. That without which ſecond cauſes, which worke neceſſarily, cannot worke, doth it ſelfe alſo work neceſſarily: Without the first cauſe, which is God, ſecond cauſes, which neceſſarily worke, cannot work: Therefore the first cauſe alſo, which is God, worketh together with them neceſſarily. Anſw. The Major is true of ſuch cauſes as work with abſolute neceſſity: but it is falſe of ſuch as work only of a conditionall neceſſity; that is, becauſe it ſo pleaſed God (who notwithſtanding could move them otherwiſe, or elſe at all not move them, or not ſo much as make them) that they ſhould work, and ſhould worke after that manner which they do work: Therefore all ſecond cauſes depend on the firſt, but not the firſt any way on the ſecond. Object. 2. God is unchangeably good: Therefore not freely good. Anſ. This unchangeableneſſe doth not diminiſh, but eſtabliſh the liberty of Gods will: for it is not the unchangeableneſſe of a nature, but conſtraint and coaction which is contrary to liberty; and ſo much the more freely the will chuſeth, with how much the greater and ſurer force and motion it is carried unto her object. Object. 3. It is ſaid alſo of particular events, that God can only will thoſe things which are best: But only thoſe things which he hath decreed are best: Therefore he cannot will other things. But anſwer 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 ſquare of rightneſſe, therefore are all things good, becauſe hee willeth them. Wherefore if hee would have from everlaſting had any other thing, that then ſhould have been beſt: As that Joſeph ſhould be ſold, and made lord of Egypt, and give ſuſtenance to his fathers family, was beſt, becauſe God would ſo. Now if God would have any other way exerciſed Joſeph, and taken vengeance on his brethren, that ſhould then have been the beſt. It followeth therefore, that God willeth no other thing, after he hath once decreed what he will have done: but that hee was able from everlaſting to have decreed ſome other thing: for whatſoever he would, that from everlaſting he would moſt freely. Object. 4. Some places of Scripture ſeem to intimate, that the will of God may be ſometimes hindered by his creatures: as, I deſire not the death of the wicked. Ezek. 33.11. Mat. 23.37.How often would I have gathered thee, and thou wouldest not? Anſw. Theſe and the like places only ſhew with what God is delighted, and to what he inviteth and calleth all: but not what by his mercy and Spirit he hath purpoſed to work in every one. Wherefore this doctrine of the liberty and free will of God let us diligently maintain, that both the glory of God may be vindicated from Stoicall blaſphemies; and in us faith, hope, invocating on God, and ſedulity and earneſtneſſe in performing our duty may be eſtabliſhed, if, acknowledging God moſt freely to govern all his creatures, we be neither ſecure in proſperity, nor in adverſity doe caſt away hope and good endeavours.
The anger of God againſt ſin.Angry and wroth with ſin.) Laſtly, in the deſcription of Gods nature is put, That he is angry and wroth with offences and ſins: which horrible anger and wrath of God, whereby hee deteſteth and puniſheth all ſins, although all the wicked at length too late perceive and have experience of when they ruſh into eternall deſpaire; yet ſuch his diſpleaſure and indignation as God will have to be knowne, they cannot ſo much as conceive who are without the Church, ſeeing they neither judge all thoſe evils to be ſins, which God in his law threatneth hee will puniſh with everlaſting torments: neither know the death and puniſhment of the Son of God, then which, God could not ſhew a greater token and argument of his anger againſt ſin. The elect and choſen alone are throughly moved by a right and ſaving knowledge thereof, gathered out of Gods puniſhments and threatnings, to converſion and the fear of God. But the greatneſſe of it no man can fully conceive; according as it is ſaid,Pſal. 90.11. Who knoweth the power of thy wrath?
An Admonition to the Reader.
CHriſtian and courteous Reader, whereas in the conference of the two copies, I found in the former a large Paraphraſe delivered by U…ſinus on the deſcription of God; and in the latter a brief Abſtract thereof collected by David Pareus, I judged it meet to retain the Paraphraſe for help of weaker underſtandings, and to adjoyn the Abridgement for help of weaker memories. If on this advertiſement thou adviſedly peruſe both the one and the other, I hope the fruit of both will be neither to thee nor me loſt labour.