VNder the Old Testament they observed the Feast of Pentecost in remembrance of the Law given at Sinai : so it hath beene the practise of the Church under the New Testament , to keep the like Feast , at the same time , in remembrance of the Gospell which came from Ierusalem . For if the Law should be thus honoured , which is the ministration of death , 2. Cor. 3.7 . how much more the Gospell , which is the ministration of life , and that not written in tables of stone , as was the Law , but in the tables of our hearts by the holy Spirit ? for this Spirit did descend upon the Apostles in a visible shape on the day of Pentecost , Act. 2 ▪ according to Christs promise , that hee would send unto them another comforter , Ioh. 14.16 , 17 , 26. even the Spirit of truth , Ioh. 16.13 . 1. Cor. 2.10 . to leade them into all truth , to teach them all things , even the deepe things of God . So that those great and secret mysteries , which under the Old Testament were shut up from the people , like unto the Sanctuarie , into which entrance was seldome made ; are now made open to the understanding of all the faithfull : for this Spirit hath revealed them unto the Apostles , and the Apostles in their writings have cleerely taught them unto us . Even in these few words which I have read , behold a bundle of these mysteries , but obscurely known in former times , now plainly set forth unto us : as the mysterie of the Godhead , of our reconciliation to God , of Christs mediation , and of his incarnation . There is one God , and one mediator betweene God and men , the man Christ Iesus .

The words containe the summe of the Gospell , and chiefe heads of our Christian faith , catechising us plainly in sixe maine grounds and principles of Religion : I. That there is a God , else how should he be one ? II. that this God is one ; there is one God . III. that this one God is reconciled and made one with us by a mediator ; for there is a mediator betweene God and men . IV. that this mediator is one ; and one mediator . V. that Christ Iesus is this one mediator . VI. that Christ Iesus is a man ; the man Christ Iesus . There is one God , and one mediator betweene God and men , the man Christ Iesus .

Thus hee leadeth us by the hand from those things which are most commonly knowne and received , to these that be lesse manifest , everie one of these principles revealing unto us a greater mysterie , and further degree of knowledge . For the first , that there is a God is acknowledged by all men . The second , that this God is one , is not so commonly knowne as the former ; for the Gentiles worshipped a multitude of gods : yet is it generally confessed , not only by the Church , but also by the wisest of the Heathen . The third , that this God is reconciled to us by a mediator , exceeds the knowledge of all Gentiles whatsoever , who had nothing but the light of nature : for it is not knowne by nature , but by revelation from God ; yet is it granted by manie false teachers , Papists , Iewes , and also others who receive but a parcell of Gods word . But the fourth , that this mediator is one , is lesse manifest yet : for it is refused by the Papists , yet received by the Iewes . But the fift , that Christ Iesus is this one mediator , doth exceed their faith also : yet is it acknowledged by manie Heretickes , who notwithstanding denied the humane nature of Christ . So that the sixt and last , that Christ Iesus is a man , is most hid and privie , as being the proper faith of the true Church .

As every one of these principles revealeth a further degree of knowledge ; so also a greater measure of comfort . The first , that there is a God , to whom wee may have recourse in the day of trouble , is a great comfort to us : but if there were manie Gods , so that wee knew not to which of them we should runne for help , our comfort were but small ; therefore the second principle shewes that this God is onely one . But albeit there be a God , and onely one God ; yet if we be at enmitie with him , wee have greater cause to feare than to reioyce : in the third place therefore , hee removeth this feare , shewing that there is a mediator by whom man is reconciled unto God . But yet if there were not one , but manie mediators , and wee knew not to whom rather to betake us , what better should we be ? therefore in the fourth hee taketh away this doubt also , affirming that there is one mediator . But though there be but one mediator , yet what if he be unknowne to us ? wee are still as before : therefore the fift position leades us , by the hand , unto the particular person , Christ Iesus , who is this one mediator . But what of all this , if Christ Iesus be only God , and so as strange to us as the pattic it selfe with whom we are at enmitie ? therefore to make our ioy full , the sixt principle tells us that hee is a man . A man , and so neare unto us , not in place , for hee is contayned within the heavens according to his manhood : but neare unto us in blood ; for he is a brother of ours , bone of our bone , and flesh of our flesh : and neare unto us in affection ; for he hath compassionate bowels , he is touched with a feeling of our infirmities , Heb. 4.15 . and was in all sorts tempted in like sort as we are , yet without sinne . And so forasmuch as Christ Iesus is a man , wee may goe boldly unto him , and by him have accesse unto the one God , he being the only mediator betweene God and man . This is the fulnesse of all comfort . So this Text is like Iacobs ladder , arising step by step till it bring us to comfort . My speech then at this time , shall as it were climbe up by these sixe staires ; 1. That there is a God : 2. That this God is one : 3. That he is made one with us by a mediator : 4. That the mediator is one : 5. That this one mediator is Christ : 6. That Christ Iesus is a man . In handling whereof , you will perceive me to omit manie points that are incident ; for I must attend upon the time , and aime at the occasion .

As to the first , that there is a God ; I should spend my breath in vaine , if I should labour to prove it : for it is ingrafted into every mans heart by nature , and plainely taught by all the dumbe and senselesse creatures ; so that never man denied it but a foole , The foole saith in his heart , Psal. 19.1 . Rom. 1.20 . there is no God , Psal. 14.1 . Therefore as it is presupposed in my Text , so shall it be in my speech .

The second is , that this God is one ; whereby three things are signified of God : that he is indivisible , one only , not manie : that he is immutable and unchangeable , one and the same yesterday , and to day , and for ever : and that he is without all respect of persons , one and alike to all sorts of men . First , God is one , that is , indivisible , one only , and not manie ; according to that , 1. Cor. 8.6 . Vnto us there is but one God . So doth the Nicen Creed acknowledge , I beleeve in one God : For God ( as Bernard saith ) is Vnissimus , most one . Si non est unus , non est , saith Tertullian ; either one or none . Here wee must take heed of sundry wicked errors and heresies on each side : on the right hand , we have those who acknowledged manie Gods : on the left hand , wee have those who doe so farre maintaine God to be one , that they fall upon the other extremitie , to denie that there are three persons subsisting in this one God , or divine nature . And of either side there be severall sorts , differing one from another , as they do all from the truth : all which I forbeare to remember , as unworthie to be named at all , unfit to be mentioned in the Pulpit . It is enough for you to know , that amids those rocks on everie side , our safest course is to hold the middle way , so acknowledging God to be one , that we denie him not also to be three : one in essence , but three in person , the Father , Sonne , and Holy Ghost ; distinct each from other by their personall proprieties , the Father being from none , the Sonne from the Father , the Holy Ghost from them both : yet not divided one from another , because there is but one divine essence , which being infinite , is all and whole in the Father , all & whole in the Sonne , all and whole in the Holy Ghost : Therefore ( saith Athanasius in his Creed ) Deus Pater , Deus Filius , Deus Spiritus Sanctus , & tamen non tres Dij , sed unus Deus . For ( saith he ) as we are compelled by the Christian verity , to acknowledge every person by himselfe to be God ; so are we forbidden by the Catholicke Religion to say there be three Gods . So that in all things , unitie in trinitie , and trinitie in unitie is to be worshipped .

I cannot stand here to confirme the truth of this by testimonie out of Scripture : only to say something in a word ; for the unitie of Gods nature , take my Text for a sufficient proofe , There is one God . and for the trinitie and distinction of the persons , I will onely alledge one instance , which I am occasioned by this present feast to remember ; When the Holy Ghost did descend upon the Apostles on this day : there ye have a distinction of all the three persons . The third person he is sent , and appeares in a visible shape of cloven tongues : the first person he sends him : and the second , by interceding with the first person , procureth the third person to be sent . So doth our Saviour distinguish them , Ioh. 14.16 . I will pray the Father , and he shall give you another comforter . there is the Sonne , praying to the Father , that the Comforter , which is the holy Spirit , might be given unto the Disciples : and therefore those three must be distinct persons , forasmuch as severall actions are ascribed to everie one of them in the same worke that was done on this day .

The Fathers , to expresse this incomprehensible mysterie , have used sundry similitudes taken from things naturall ; as the similitude of the soule of man , wherein there be three distinct faculties , and yet but one essence of them all . The similitude of the fountaine ; the streame flowing from it , and the river flowing from them both : which being three distinct things , yet for substance are but one water . The similitude of a tree , wherein there be three distinct things , the roote , the stocke , and the branch : the root depending from none , the stocke from the root , and the branch from them both ; yet all are but one tree . Finally , the light of the Sunne , the light of the Moone , and the light of the ayre , are three distinct lights : the light of the Sunne is from none , the light of the Moone is from the Sunne , and the light of the ayre from them both , and yet for substance they are but one and the same light . Even so the Father , the Sonne , the Holy Ghost , are three distinct persons : the Father from none , the Sonne from the Father , the Holy Ghost from them both , & yet all three are but one God . But for all these similitudes , we must acknowledge with Cyprian , Nulla creatura talis esse potest , qualis est creator ; ideo sicut sine exemplo est divina essentia ; ita sine exemplo est divina majestas : as there is no creature such as is the creator , so there is no example can expresse either the essence , or the maiestie of GOD. For this is a mysterie of mysteries , farre surpassing the reach of the understanding of anie creature : which the Seraphims professe , Esai . 6.2 . when at the presence of this one God , they cover their faces with their wings , acknowledging their inabilitie to behold , much lesse to comprehend , so glorious a maiestie .

Secondly , by this that God is one , is signified that hee is immutable and unchangeable , Heb. 13.8 . one and the same ( as saith the Apostle ) yesterday and to day , and the same for ever . In this sense it may be , God is called one , Gal. 3.20 . But God is one . He is one or immutable in his nature , in his decrees , in his actions . His nature or essence is one and the same immutable and unchangeable , because he is voyde of all kinde of composition , both physicall and metaphysicall , and ( as wee speake in the Schooles ) actus purus . So that he is not subiect unto anie change , whether we consider his being , or his attributes : for if wee respect his being , he is eternall , that is , without beginning , without end , and alwayes the same : for as time , being ( as the Philosopher defines it ) men sura motus per prius & posterius : hath in it three things ; there is principium , successio & finis : even so eternitie , which is contrarie to time , must be free of all these , free from beginning , from end , and from all change or succession So Phavorinus hath observed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one , qui non solum non desinit esse , sed neque etiam desinit talis esse . and this word is used of God , Rom. 1.20 . So that , as I said , he is not only without beginning and without end , but also while hee is , hee is ever the same ; as David saith , Psal. 102.25 . Thou hast laid the foundations of the earth , and the heavens are the workes of thy hand . They shall perish , but thou shalt endure , yea all of them shall waxe olde like a garment : as a vesture shalt thou change them , and they shall be changed . But thou art the same , and thy yeares shall have no end . And as his Being , so also his Attributes are eternall , not subiect to anie change : his Iustice , his Mercie , his Wisedome , his Power , all are immutable , and unchangeable , for they are his verie nature : whatsoever is in God , is God himselfe .

Againe , he is one and the same in his Will his Councell , and his Decrees : for God is not as man that he should lye , neither as the sonne of man that he should repent . hath he said , and shall he not doe it ? hath he spoken , and shall hee not accomplish it ? Numb 23.19 . I am the Lord and change not , Mal. 3.6 . My counsaile shall stand , and my will shall be done , Isai. 46.10 . For when one changeth his purpose , it is either because hee seeth that his purpose is not good , at least , that hee might have purposed better than hee did : or else it is because he perceiveth that he cannot bring to passe his former purpose ; and so the change of his counsaile doth argue either want of wisedome , or want of power . But God wanteth neither of them ; he is , and alwayes was , the same most wise God , and so could not have taken anie better counsaile , than that which hee tooke from all eternitie . And as hee is most wise , so also omnipotent , able to effect all his counsailes : Hee doth whatsoever he will , Psal. 115.3 . Yea who hath resisted his will ? Rom. 9.19 . And therefore that doctrine of the mutabilitie of Gods predestination , as it is contrary to the Scripture , which teacheth that Gods purpose according to election , must stand , Rom. 9.11 . so it is most blasphemous against God . For , to say that Gods predestination may be changed , that the elect may become reprobate , and so damned , and on the contrarie , the reprobate become elect , and so saved ; is as much as to say that Gods absolute Will , which is himselfe , may be changed , that his Prescience or Knowledge may be deceived , that his omnipotent power may be weakened , that his actions may be impeded , and so that God may become no God .

Finally , he is one and the same in his actions ; which may be declared three maner of wayes : 1. where the occasion is the same , Gods action is of the same kinde : for example ; Did God in former times execute his iudgements against rebellious sinners ? ye may be sure that he will doe the like now . Upon this ground the Apostle reasoneth , Rom. 11.21 . For if God spared not the naturall branches , take heed least he also spare not thee . As if hee should say , They were cast off because of unbeleefe , and if thou fall into the same sinne , thou may be sure to taste of the same punishment ; forasmuch as where the occasion is the same , Gods actions are alwayes the same . So the Apostle , 1. Cor. 10. alledgeth Gods iudgements upon the Iewes in the wildernesse : and the Apostle Peter the great iudgements upon the Angels that sinned , upon the old world , and upon Sodome and Gomorrhe , 2 Pet. 2. concluding from thence , That if he spared not them , so neither will he spare us , if wee doe as they did . For the wrath of God is revealed from heaven , against all ungodlinesse and unrighteousnesse of men , Rom. 1.18 . Againe , hath God in former times performed mercie and deliverance to his owne people ? yee may be sure that he will doe the same still . Upon this ground David built his assurance ; The Lord that delivered me out of the paw of the Lion , and out of the paw of the Beare , he will deliver me out of the hand of this Philistim , 1. Sam. 17.37 . And so in manie places of the Psalmes , where hee lamenteth the miseries of the Church , he reckoneth up Gods former benefites bestowed upon her , that by the experience of Gods former favours , both himselfe and others might be assured of a future deliverance ; forasmuch as God is alwayes the same , visiting the iniquities of the fathers upon the children to the third and fourth generation of them that hate him , and shewing mercie unto thousands of them that love him , and keepe his commandements . Secondly , God is one and the same in his actions , as being the same meanes to bring men to the same end . There is not one way for the Iewes to be saved , another for the Gentiles , but it is one God which shall justifie circumcision by faith , and uncircumcision through faith ; Rom. 3.30 . There is for all , the same Saviour , Christ ; the same instrument , Faith ; the same degrees of salvation interveening betweene Gods decree and the execution thereof , namely , Vocation , Iustification , Santification ; and the same outward meanes , Gods Word and Sacraments . But here wee must remember , that albeit God worketh the same things in all the faithfull , yet not in the same measure and degree . He did illuminate his Saints under the old Testament , but not in that measure that he doth his people under the Gospell . The Disciples received the holy Spirit when they were first called , and after when Christ breathed on them , and said , Receive the holy Ghost , Ioh. 20.22 . but not in that measure that they did in the day of Pentecost , when the Spirit came downe upon them in a visible shape . Before they had only tasted of the Spirit , Act. 2.4 . but then they are said to be filled with the Holy Ghost . Eadem semper fuit virtus charismatum , quamvis non eadem semper mensura donorum , saith Leo : The day of Pentecost was not the first time they had received the holy Ghost , non fuit inchoatio muneris , sed adjectio largitatis , saith the same Leo : but yet in respect of the abundance of the Spirit , which was powred out on this day , they are formerly said , not to have received the Spirit . And well may this day be called the feast of the descending of the holy Ghost , because the holy Ghost did never come downe in such a measure , nor in such a manner , as upon this day . Thirdly , God is said to be unchangeable in his actions , because when he beginneth a good worke he never leaves it , till he bring it to an end . Whom hee elected , them he calleth ; whom hee called , them he iustifieth ; whom he iustified , them he sanctifieth ; whom he sanctified , them he glorifieth : For the gifts and calling of God are without repentance , Rom. 11.29 This serves mightily to confirme us in the certainety of our salvation : for howsoever we be changeable , & readie to fall away from God at everie occasion ; yet God is one and the same , and doth alwayes perfect the good worke which he hath begun : and we keepe not him , but he keepeth us . Because I am not changed , therefore yee are not consumed , O yee sonnes of Iacob , Mal. 3.6 . So you see , that whether you consider God in his nature , or in his decrees , or in his actions ; it is alwayes true that the Apostle Iames saith , With him there is no variablenesse , neyther shadow of turning . Iam. 1.17 .

Thirdly , by this that God is one , hee will signifie that he is without all respect of persons ; one and alike to all . In this sense God is called one , Rom. 3.29.30 . God : Is he the God of the Iewes onely , and not of the Gentiles also ? yes even of the Gentiles also . For it is one God who shall justifie circumcision of faith , and uncircumcision through faith . And this is the intent of the Apostle in this place : for these words are an argument to confirme his exhortation set downe in the beginning of the chapter ; where the Apostle requires , that without limitation , wee pray and give thankes for all men . To stirre us up to the practise hereof , hee propounds unto us the pleasure and will of God , vers. 3.4 . and next , the dealing of God & of Christ , and their equall respect unto all , vers. 5. There is one God and one Mediator . As if he should say : God is one to all , both to Iewes and Gentiles , and all sorts of men , so is the Mediator one and alike to all men . and therefore should we carrie our selves equally towards all , secluding none from the benefite of our prayers .

Now that ye may perceive how God is one and alike to all , we will consider him in a foure-fold respect , according to the diverse persons which he carrieth , and according to which he worketh . Some things hee doth as a free Lord , having power over all : some things as God , creator and conserver of all things : and some things hee worketh , as the God of his owne people onely , the father of his children : and other things , as hee is the Iudge of the whole world . As Lord of all , when all were sinners guiltie before him , he ordained some for life , others for destruction : he loved Iacob , he hated Esau : he hath mercie on whom he will , and whom hee will hee hardneth : some he maketh vessels of mercie , and others vessels of wrath : some he calleth , but draweth not : others he both calleth and draweth , and others hee neither calleth nor draweth ; and yet in so doing , hee is without all respect of persons , one and alike to all . For hee is a respecter of persons , who in iudgement , contrarie to law , distributes unto equals unequally , that which is equally due unto them : or hee who gives not alike unto equalls , when of right he is bound to give them alike ; but so gratifyeth the one , that he wrongeth the other , and that for some outward condition in the partie , besides the iustice of his cause , as either for his kinred , or his country , or carnall propinquitie , or his dignitie , or his riches , or some other office he hath done , and such like externall qualities , by which men in iudgement are moved to favour one partie more than another . Now God electing one , reiecting another , while all were alike , even sinners in Adam , cannot be said to be guiltie of this : first , because the mercie he shewes unto some , is not debt , but a gift of his free grace . and it is Austins rule , Ibi esse acceptionem personarum , ubi quae aequalibus ex aequo debentur , inaequaliter distribuuntur . But where the things given are not due , but free gifts ; there , albeit there be not an equall distribution towards them who in themselves are equall , yet it is no respect of persons , nor anie iniustice at all . S. Austin cleareth this reason by two examples : the first is of a man that hath two debtors , and forgives the one , but exacts it of the other . This is not respect of persons , because hee is not bound to forgive either of them ; and forgiving the one out of his owne good will , he wrongeth not the other : for he is free to dispence his owne gifts as he will . Heare S. Austin in his owne words : Si autem quispiam duos habeat debitores , & alteri vellet dimittere , Ad dua● Epist. Pelagian . l. 2. cap 7. ab altero exigere , cui vult donat , sed neminem fraudat , nec acceptio personarum dicenda est , quando iniquitas nulla est . His second instance is of the Housholder in the Gospell , who paying labourers who had wrought in his Vineyard , Matth. 20. gave as much unto them that had wrought but one houre , as unto them that had borne the burden and heate of the day : and when they murmured against him for his partialitie , he answered , and said ; Friend , I doe thee no wrong : diddest thou not agree with mee for a pennie ? Verses 3 ▪ 14 , 15. Take that thine is , and goe thy way ; I will give unto this last even as unto thee . Is it not lawfull for me to doe what I will with mine owne ? On which words , S. Austin doth paraphrase after this maner : Volo autem huic dare sicut & tibi , &c. nempe hic totae justitia est : hoc volo : tibi inquit reddidi ; huic donavi : neque ut huic darem , tibi aliquid abstuli , aut quod debebam vel minui , vel negavi , &c. The summe is : He freeth himselfe from iniustice , for that unto them all he had given as much as hee was bound to give ; and to some he had given more than he was bound : wherein he was gratious unto them , but not uniust towards the others ; for that it is lawfull for him to doe what he will with his owne . Hence S. Austin inferreth , That as there was no acception of persons in this man , distributing his owne favour unequally : so neither in God , electing one , reiecting another , while all were alike ; for his election is no debt , but a gift of his free grace , which he may bestow as he pleaseth , either on all , or on none , or on some , and not on others . As the one have cause to extoll his mercie , so the other cannot accuse his iustice : for hee might have past by them all , and appointed them for damnation , all being guiltie . And therefore that he hath mercie on some , he is freely good ; because he gives that which he is not bound to give : that he passeth by others , he is not uniust ; because he oweth them nothing : finally , that he condemneth those whom he reiected for their sinnes , he is iust ; because he payeth them that which hee oweth . This is the first reason , why God electing one , reiecting another , while all were alike , cannot be said to be a respecter of persons .

Secondly , for further cleering of Gods iustice , let us consider that God electeth some , reiecteth others , citra cujusquam injuriam : for , as S. Austin saith , Sic alius gratis honoratur , ut alius debito non fraudetur . though some be bountifully rewarded , yet others are not wronged . Indeed a Iudge in iudgement , favouring one more than his cause deserveth ; by how much hee gratifieth the one partie , by as much he damnifieth the other : and therefore he is a respecter of persons . But though God favour some so farre , that whereas they deserve damnation , he calleth them unto salvation , yet the rest fare not the worse for this : the glory of the elect addeth nothing to the paine of the reprobate ; the wicked receive their owne measure , neither more not lesse than they should have done though none had beene saved . Finally , God electing some , and reiecting others , is free from respect of persons ; because he is not moved to favour the one more than the other , by anie cause or condition in themselves , but meerely by his owne good will and pleasure . And it is well observed by some , that when it is said in Scripture , that God is no respecter of persons ; the word persona , signifieth not the man himselfe , but some externall qualitie , which being considered , might procure unto him , eyther favour or hatred : as beautie or deformitie , nobilitie or basenesse , riches or poverty , and such like . These outward qualities God doth no wayes respect in men : he regardeth not mens riches more than their povertie , Iam. 2. nor their freedome more than their bondage , Col. 3.11 . neyther doth hee so distinguish betweene the Iew and the Grecian , that only for respect of the nation , he embraceth the one , and reiecteth the other , Act. 10.34 . but of everie nation , of all sorts and conditions of men , he chooseth some . So that if yee consider God , even in this respect , as an absolute Lord , using his libertie over his creatures , wherein he seemeth most partiall unto carnall minded men ; yet yee see that he is without all respect of persons , one and alike unto all .

Next , God may be considered as the God of all : in which respect he created all things , conserveth all things , doth good unto all ; but with great difference and inequalitie : for though he have made all things good , yet their essentiall goodnesse doth not exclude an inequalitie of degrees , which was so requisite for the perfection and ornament of this Universe : for in a great house are not only vessels of gold and silver , but also of wood and of earth , 2. Tim. 2.20 . The Potter , albeit of the same lump of clay , yet must not make all his vessels the same , but some for honest uses , some for baser imployments , because men stand in need of both : so God , albeit he have made all things good , and given unto them all powers fitting the condition of their natures , and sufficient for their owne ends and operations , yet he hath made some of a farre more noble condition than others ; for unto some things he hath given only beeing , unto other things beeing and life , unto others beeing , life and sense , and unto others beeing , life , sense , and reason , yea and a supernaturall light to see manie things that cannot be understood by naturall reason . so that there is great difference inter Vermiculos in coeno , & Angelos in coelo . And as there is inequalitie to be seene in the creation , so also in the preservation : for though Gods providence bee extended unto all things , even unto the Fowles of the heaven , Matth. 6.26 . to the grasse of the field , ver. 30. to the hayres of our head , Matth. 10.30 . yet he hath greater care of some things than of other . By how much the creature commeth nearer unto God , by so much the higher place it hath in the order of his providence : so saith Christ , that God hath a greater care of men , than of Fowles , Matt. 6.26 . &c. or of Lillies . And there is good reason for it ; for it is only for mans sake , that God hath care of these things : for his sake they were made , for his sake it is that they are continued ; and therfore God much more must have a care of man himselfe . But albeit Gods goodnesse be not extended in like measure to all his creatures , yet is he not a respecter of persons ; because ( as I said before ) his gifts are no debt , but free grace , and he doth not wrong anie of his creatures . And lastly , he is not moved to be more bountifull to some than to others , by anie cause and condition in themselves , but meerely by his owne good will and pleasure .

There is a third consideration of God , as he is the God of his owne people , the Father of his children , the Saviour of his bodie , the Head and Husband of his Church : and in this respect Gods actions doe respect onely those that are of his owne family . He hath not done so unto everie nation , as he hath done unto them : for he begetteth them , he saveth them , he ruleth them , he quickneth them . But howsoever Gods speciall love and favour be extended unto them all ; yet here also wee must acknowledge an inequalitie . It is true , that God communicates spirituall life to all his members indifferently , insomuch as the least is a member of his bodie so well as the greatest : & in this respect all parts are peeres . But yet there are diverse functions , diverse gifts , diverse measures of gifts , and so by consequence for fashion , and function , and imparitie . First , I say , there are diverse functions : for as wee have many members in one body , and all members have not the same office , Rom. 12.4 . so it is with the mysticall bodie of Christ ; there are manie members , and all have not the same office : but some are as the head , some as the eyes , others as the hands , 1. Cor. 12.21 . others as the feet . Christ ascending on high , gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , Ephes. 4.11 . Againe , there are diverse gifts , namely extraordinarie gifts , which are not necessarily required in everie one to salvation , as the gift of prophesie and discerning of spirits , the gifts of miracles , of tongues , and of interpretation of tongues . Of these , and such like saith the Apostle : 1. Cor. 12 ver. 4.8.9.10 . There are diversities of gifts , but the same spirit . To one is given by the Spirit the word of wisedome , to another the word of knowledge , to another the gifts of healing , &c. the like is , Rom. 12.6 . Finally , there are diverse measures of saving graces , and of such gifts as are absolutely necessarie to salvation : for all have not the same measure of knowledge , but some are babes , and some are men of full age : all have not the same measure of faith ; for Christ mentioneth a great faith , and a little faith : all have not the same measure of sanctification ; for some are termed perfect in respect of others : lastly , neyther shall all have the same measure of glorie , but some shall shine as the Sunne , and others as the Starres in the firmament . But notwithstanding this diversitie of gifts that God bestoweth upon his children , hee cannot be said to be a respecter of persons , for the same reasons that are formerly alledged . And besides , it was fit it should be so , for manie reasons : as that everie one might stand in need of anothers helpe ; The eye cannot say unto the hand , I have no need of thee : nor againe the head to the feete I have no need of you , 1. Cor. 12.21 . and especially , that by this diversitie , the beautie of the whole bodie might be set forth : Tota pulchra es amica mea : Christs mysticall bodie is all faire . Can 4.7 . Now beautie consisteth in varietie of colours , and in a concine disposition of sundry different parts . If all the whole body were an eye , where were the hearing ? if the whole were hearing , where were the smelling ? 1. Cor. 12.17 .

Finally , if yee consider God as the Iudge of the whole world , his actions are to give sentence and iudgement upon his creatures , not the same sentence upon all , but the sentence of absolution unto some , the sentence of condemnation against others : betweene which two , there is as great difference as betwixt life and death , and yet no inequalitie , farre lesse anie respect of persons . In the three former considerations , God did not alwayes give alike to them , who in themselves were equall ; but here there is ever an equall distribution towards them , who in themselves are alike : neither are anie distinguished in their recompence , that were not different in their lives . He observeth the rule of distributive iustice , which is , suum cuique tribuere ; for , as the Scripture saith in manie places , Ier. 17.10 . Psal. 62.18 . Matth. 16.27 . Rom 2 6. Rev. 22.12 . He rewardeth every man according to his workes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the merit , but the measure and the rule by which the undeserved rewards shall be distributed , and the deserved punishments shall be inflicted . So it signifieth in other places ; as Matth. 9.29 . According to your faith , be it unto you . and Matth. 23.3 . After their workes , or , According to their workes , doe not . And so it must signifie in these places , where it is said that God will reward everie man according to his workes : for Revel. 22.12 . this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is expounded to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My reward is with me , to give everie man according as his worke shall be . that is , according as the qualitie of it shall be , whether good or bad ; and also according as the quantity of it shall be , both for weight and number , whether great or small , manie or few : for God is so iust and unpartiall in his iudgements , that he hath respect both to the qualitie and to the quantitie of our worke , and accordingly doth apportion a proportionable reward unto them . First , the qualitie of everie mans workes shall be tryed , whether they be good or bad , and their reward will be divided accordingly . It shall be well with the just , for they shall eate the fruit of their workes : and wo to the wicked , it shall be evill with him , for the reward of his hands shall be given him , Esai 3.10 . He will render to everie man according to his deeds . — Tribulation and anguish upon every soule of man that doth evill , of the lew first , and also of the Gentile . But glory , honour , and peace to everie man that worketh good , &c. Rom. 2.6.9.10.11 . For we must all appear before the judgement seate of Christ , that every man may receive the things done in his body , according to that he hath done , whether it be good or bad , 2. Cor. 5.10 . They shall come forth that have done good , unto the resurrection of life , but they that have done evill , unto the resurrection of condemnation , Ioh. 5.29 . Againe , the quantitie of everie mans workes shall be tryed , both their number and their weight , and the measure of reward proportioned thereunto . For the number , hee keepeth an exact record and inventorie of all our workes : hee hath a bottle for our teares , Psal. 56.8 . a bagge for our almes , Luk. 12.33 . and a booke for our good workes , as also for the sinnes of the wicked . Dan. 7.10 . The judgement was set , and the bookes opened . Revel. 20.12 . The bookes are opened , and the dead are judged of those things which are written in the bookes . These bookes are two ; libriscientiae Dei , and conscientiae nostrae , the lieger booke of Gods knowledge , and the count booke of our owne conscience : wherein both the good workes of the godly , and the sinnes of the wicked , are so particularly written , that not anie of our good workes shall be forgotten , Heb. 6.10 . nor yet anie of the sinnes of the wicked ; not so much as an idle word , but they shall give account thereof in the day of iudgement , Matth. 12.36 . And as the number of our workes , so also the weight shall be scanned : for he commeth with a ballance in his hand , and in this ballance of iustice , will hee poize , both the goodnesse of mens workes and the grievousnesse of their sinnes . Now from this difference , both of the sinnes of the wicked , and of the good workes of the godly , in their number and weight , shall arise different degrees , both of punishments in hell , and of ioyes in heaven . According to the number of mens sinnes , shall be the number of their paines : Revel. 18.7 . As much as she lived in pleasures , so much give you to her torment and sorrow . and according to the grievousnesse of their sinnes , shall be the greatnesse of their punishment . It shall be easier for Tyrus and Sidon , than for Corazin and Bethsaida , Luk. 10.14 . He that sinneth of ignorance shall be beaten with fewer stripes , than hee who sinneth of knowledge , Luk. 12.47.48 . The like may be said of the ioyes of heaven : though all shall receive fulnesse of ioy , yet there shall be severall degrees of ioy , according to the severall degrees of present grace , by which they are diversly capable of future glorie . Hee that hath done manie good workes , shall receive manie rewards ; for God is not unrighteous , that hee should forget anie of our good workes , Heb. 6.10 . No , not a cup of cold water shall slip unrewarded , Matth. 10.42 . Hee that soweth plenteously , shall reape plenteously , 2. Cor. 9.6 . And a weightier good done , hath a weightier reward given : Thou shalt rest & stand up in thy lot at the end of the dayes , said the Angell to Daniel , Dan. 12.13 . There is one general lot , for all them that be wise , to shine as the brightnesse of the firmament : but they that turne manie to righteousnesse , have a speciall lot , to shine as the starres for ever and ever , Dan. 12.3 . So that , albeit eternall happinesse be due only by promise , as a portion of grace , yet it is duely performed by proportion of iustice . God useth an equall inequalitie : for every one shall receive his owne reward according to his owne labour , 1. Cor. 3.8 . So that God everie way is both iust and unpartiall . Thus have I shewed , that in what respect soever wee consider God , he is without all respect of persons , one and alike to all : There is one God .