A treatise of the nature of God

A TREATISE OF THE NATVRE OF GOD .

CHAP. I. That there is a God .

Sect. 1. Gent.

ELL ouertaken Syr.

Schol.

You are welcome Gentleman .

Gent.

No great Gentleman sir , but one that wisheth well to all that meane well : I pray you , how farre doo you trauell this way ?

Sch.

As farre as Yorke .

Gent.

I should be glad , if I might haue your company thither .

Sch.

And I , if my company might stand you in any steed : but howsoeuer it be , you may command it : and by vouchsafing me the benefit of your company , maketh me much beholden to you .

Gent.

Not so sir : but without question , the company of men of your profession , is both pleasant and profitable , & much to be desired for the attaining of knowledge & wisdome .

Sc.

I pray you sir , whom do you take me to be ?

Gent.

Surely , it should seeme by your apparell , that you are a Scholer , or some Minister .

Sch.

Indeed , if you call a learner a Scholler , I do confesse my selfe to be of that profession : but if ( as I suppose ) you meane by a Scholler , not a learner , but a teacher , or Doctor , one able to instruct , and direct others , you take your markes amisse : for ( as we s●y in the Schooles ) Cucullus nonfacit monac huum .

Gent.

I meane by a Scholler , not one that learnes his ABC , or his Accidens , but a Student , one that hath bene brought vp in learning in some Vniuersitie : able with a little labour , and in a short time , to do much good to vs that are ignorant . In this sence I am perswaded , that you are , and may be both called and accounted a Scholler .

Sch.

It pleaseth you sir , of your gentlenesse , to thinke and speake of me , farre better then I do deserue : but if it were , as you do weene , and wish , yet I know no cause , but that I both may and ought , looke for profit and encrease of knowledge , as well at your hands as you at mine .

Gen.

Why that cannot be : you giue your selues continually to reading , and all other meanes of attaining knowledge : whereas we follow other matters , and spend our dayes about worldly profits or pleasures , as our callings , places and degrees do require .

Sch.

The more is the pittie if it be so : you ( for the most part ) haue leisure inough to seek knowledge : yea you are of abilitie to prouide for your selues , all things belonging vnto studie , the which Schollers do often want , to their great grief and hinderance . And surely ( in my mind ) it were far more commendable and honorable , for men of wealth , place , & account , to pursue and huntafter knowledge and wisedome , by the which they might benefit much their countrey , both Church , and Common-wealth , then to spend their time and goods , in vaine and vnprofitable pleasures .

Gent.

You say true sir , in the opinion of the wisest : but for this time , we will rather take it as we find it , them dispute how it oght to be : if you looke for any great learning at my hands , you are deceiued , and will in the ende be disappoynted . Yet I pray you , let vs passe the time and way in some good conference , and giue me leaue to aske your opinion and he●p in some poynts of diuinitie , whereof I either am altogither ignorant , or else doo greatly doubt , and would gladly be resolued . It wold without question bee a great ease , and make that wee should neither fee●e the wearisomenesse of our tedious trauell , nor yet complain or crie out of the length of these Northumberland myles : yea I do not doubt , but it wil be profitable to vs both : for I shall be instructed , and you by calling to remembrance your former reading , shall imprint it more deeply into your minde , and haue it more readie against an other time .

Sch.

Indeed conference is alwaies good , and especially in trauell : yea , and for the matter of our conference , you haue chosen the better part , in that you had rather bestow the time in some poynts of diuinitie , whereby we may be edified in religion , and in the knowledge of God , then spend it in other matters , which are either vaine & needlesse , or at the least , not comparable vnto it , either in vse or excellencie . Yet I must needs tell you plainly , that you are too careful of your owne ease , in that you would laye the whole burthen of answering all questions , and resoluing all doubts vpon my shoulders , and shift it wholly from your se●f . You know , that it is the custome , and as it were , a lawe among trauellers , not to put any one continually to the trouble of seeking and leading the way , but to do it by course . And therefore I may not agree to this motion which you haue made , vnlesse it please you to accept these two conditions : first , that you giue me the like libertie , in propounding to you those doubts which trouble me , and be content to shewe mee the like fauour , in helping mee out of the briers wherein I shall stick . Secondly , that in hard and intricate questions , that answere bee accepted for the time which may bee had : for it is a plain case , that any one man may moue moe questions in an houre , then all the learned men in the world can aunswere and resolue , all the daies of their liues .

Gent.

Your conditions are very reasonable , & althogh my answering of your doubts wil be , as the prouerbe is , Sus mineruam , ( in the which respect , and not in any partiall fauour of my self , as you do charge me , I referred the matter wholly to your disposition ) yet for so much as you giue others beside Schollers , leaue to haue knowledge , I will doo my best to satisfie your desire , and rather shewe my ignorance and follie , then seeme iniurious and vnthankfull .

Sch.

You may speake your pleasure : but by all liklihood you are a Scholler , according to your owne acception , howsoeuer it pleaseth you to make your selfe for the time , one in my sence : and it may be you are so by your calling and kinde of life , howsoeuer your outward state seemeth better then vsually Schollers attaine vnto : yea , I am perswaded , by this great desire to increase in knowledge , which appeareth in you , that you haue alreadie attained to a great measure of it , and know what belongs vnto it , as wee see that vsually the richest are most couetous .

Sect. 2. Gent.

WEll , well : let vs leaue these things , and come to the purpose : yet for all this hast , one thing I must needs desire of you , and it is this . That you would not bee offended , nor yet thinke scorne to aunswere and resolue me , euen in those questions , which are most certaine , manifest , and without all question , as if I should desire to bee resolued of this poynt , that there is a God , that made and ruleth , and gouerneth al things . Not that I doubt of this , or any other maine poynt of Christian religion , but that I may knowe and hold that more firmly , which I doo alreadie both beleeue , and also know in part .

Sch.

Wee cannot , if wee speake properly , call this a poynt of Christian religion , for all the heathenish religions that euer were , or that are at this day in the world , agree in this , as in the foundation and ground wheron they rest , that there is a God , for otherwise there could be no religion . Yet you say verie true , that our knowledge both in this , and in all other poynts concerning God , is vnperfect : and therefore we may lawfully , yea we must necessarily labour for an increase of it , and for that Pleerophoria , that is , a ful knowledge and certaine perswasion , mentioned in Scripture . Yea , if you please , we will beginne with this poynt , for that ( if it must needs be handled , as it is seldome , it beeing seldome called into question ) it ought to haue the first place assigned vnto it .

Gent.

Indeede it is straunge , that this blockish Atheisme should bee in any that hath a reasonable soule : yet hee that doth consider the liues of many , led without any knowledge , feare , loue , care , or any regard whatsoeuer had vnto God , may see that verified , which is spoken Psal. 14. 1. The foole hath said in his heart there is no God . yea I haue heard of such as would openly professe themselues to be of that iudg●ment , and as farre as they might without daunger , defend it by argument against any whosoeuer . The which shamelesse impietie , although I doo from my heart detest , and shall ( I trust ) while I liue , yet ( to tell you plainly ) there haue often such doubts risen and ●unne in my minde , as I should bee ashamed , and therefore would be loth to vtter .

Sch.

Nay , it is a shame to conceale & cherish , not to declare and abandon them : but what I pray you , hath at any time made you doubt of God ?

Gent.

Surely , to deale plainly with you , me thought there was no order of gon●rnement , but rather extreame confusion in the world , that things came to passe not by any prouidence or power of God , but partly by the force and efficacie of naturall causes , working according to the ordinarie and set course of nature , and partly by the inclinations , deuises , consultations and purposes of men , proceeding from the free motion of their owne minds and wils : that foolish and superstitious people did ascribe many things , as warre , dearth , famine , plague , sicknesse , pouertie , and many other casualtie● , to some extraordinarie worke of God , which the wise did plainly see to come by the ordinarie connexion and consequence of naturall causes : that as touching those fewe who did wholly depend and relye themselues vppon God , and did daily and hourely call vppon him for such things as they stood in neede of , it happened to them no better : yea , for the most part , farre woorse then to the wicked : that for all their faith and prayers , they must either betake themselues to the ordinarie course of the world , or else vtterly perish and miscarrie : that many who most outragiously blaspheme , yea openly both denie & defie God , ( as wee read of a certaine Pope , who said that hee would haue and eate of a meate that hee fancied , in despite of God , and so he did ) prosper and fare as well , yea much better , then they that serue him most deuoutly : that there were not to be seene in the world , any arguments of Gods power and presence , nor any thing which might make a wise man wonder : whereas in all reason , it should seeme more possible to hide the sunne , being aboue our horizon , so that it should not either by heate , beames , light , or anie other meanes , shewe it selfe to bee present , then that God should be in the world , and yet no way apparant .

As for the Scripture out of the which we vse so plainly to teach , proue , and demonstrate the beeing of God , as out of his onely euidences , that there was no certanitie could bee had of anie thing contained in it : that euerie Kingdome , Countrie , and Cittie , yea almost euerie priuate man , did gather out of it a diuers and different ●orme of religion and seruing GOD : that many things in it might bee prooued to be false and fabulous , as of the flames of Purgatorie , the fire of Hell , and the light of heauen , prepared and appoynted for the soules of men departing from their bodies , according as they had liued in this world , either well or else wickedly : that all these doctrines , and infinit others of the same kinde , were but counterfeit , and both deuised and vsed to keepe people in some awe and order : yea ( which seemed woorst of all ) that the Scripture was contradicted not onely by others , but also by it selfe in many poynts and places , whereas in truth , there is not any discord or harsh iarring , but a most sweete and full consort and harmonie . So that for these reasons and diuers other , that I will not trouble you with , me thought I might say of God , as Elias saith of Baal , that in all likelihood hee was either a sleepe , or in bat tell , or about some waightie affaires , or ( as he thought and mentindeed ) no where existing , yet these doubts were but as flying cloudes in my minde , which the glorie , maiestie , and truth of God , shining both in his word and worke , as clearely as the sunne doth at noone day , did soone dissolue , yet not so , that you should thinke it lost labour to speake somewhat to that effect ,

Sch.

I may for fashions sake , but I am perswaded , that it is in a manner needlesse , and that you are not now to learne , how that God , hauing reuealed himselfe sufficiently by diuers euident meanes , doth now in a manner hide and absent himselfe from the world , yea euen from his church and chosen people , and that vpon good ground , in respect both of the elect , and of the reprobate . First for the elect , we knowe that in the first ages of the world , God did reueale himselfe vnto them by many meanes , which now he hath laid aside , as first in sensible apparitions , visions , voyces , and dreames , yea sometimes in as plaine and familiar manner , as men vse to talke and conuerse with their frends , face to face , without any colours , shewes or vizards . Secondly , God did vsually bestow vpon his seruants many temporall blessings , and powre foorth vpon the wicked , greeuous plagues and punishments . This was done in respect of the infancie and weake estate of the Church and the godly , who being as yet indued but with a small measure of knowledge and faith , ( the time beeing not come , wherein the misterie of eternall saluation in Christ , was to be vnfolded ) would soone haue fallen into distrust and forgetfulnesse of God , if that he had beene straunge with them : and therfore it pleased him in mercie to visit them often in this sencible manner of bodily apparitions , and of temporall blessings , that so he might ( as it were ) keep his acquaintance with them , the which otherwise wold soon , by reason of that small measure of spirituall graces which they had , haue beene forgotten and come to nought . But now in this time of the Gospell , wherein spirituall graces are plentifully giuen , and eternall glorie so certainely promised to the faithfull , yea euen poynted at with the finger , as being hard at hand , and almost in sight , should God still dandle them in in his lap with temporall blessings , as with lakings to toy and playe with ? and still appeare in visible maner , as if the Gospell could not be , either for doubtfulnesse beleeued , or for obscuritie vnderstood ? We see that when as children are growne vp to any stature and strength , they are not onely ashamed , once to thinke of sucking the dug againe , but also are by painfull toyle & labor continually exercised , for the increase both of strength in their bodies , and of patience in their minds , howsoeuer it bee greeuous vnto them , and make them doubt of the loue of their parents , by whom they are tied to so vnwelcome a taske .

In like manner it pleased God to deale with his children , not only in withdrawing from them these temporall toies , ( yet not leauing them comfortlesse , who haue both plentie of spirituall graces in present fruition & the instant hope of eternall glorie , wherewith to solace themselues ) but also in exercising their faith , hope , patience , and loue , by continuall trials and temptations , crosses and afflictions , as if he had clean forgotten them , and cast them off for euer . Wheras indeed he doth it onely for the triall and commendation of their faith ; which by this meanes is found to be firme and sound , euen as gold is tried by the fire . For if whensouer wee are pinched with any griefe , miserie , or want , God were straightway at our elbowes , with comfort and with such things as wee desire , either for necessitie or pleasure , what great matter were it to depend vppon him , and to loue him . The most blockish sot in the world , would trust that which he seeth with his eies : and there is no brute beast in the world of so sauage a nature , but would beare good affection to him , that did daily ply him with good and pleasant things , one in the necke of another , neither is it possible for a man to hope for that which hee alreadie hath .

But when as by faith and hope , we take such hold of God and the promises of eternall life , that no temptations can make vs let our hold go : when as in the most bitter afflictions we feele the sweet taste and rellish of the loue of God , when as wee doo steadfastly beholde that which is far out of sight , then is our faith found to be not baggage drosse , but pure and precious gold , fit for the seruice of the king of heauen . Thus Christ speaketh vnto Thomas , Ioh 2. 20. 29. Thou hast seene , felt , and therevpon doest beleeue , that I am risen from the dead , but blessed are they that do notsee , or feele , and yet beleeue : that is , their faith is more strong and excellent , and therefore their saluation and blessednesse more certaine . Likewise in respect of the wicked , it is needfull , that God should by deferring those plagues , that their blasphemies and other outragious sinnes , do deserue , suffer them to go on in hardning their hearts , and in filling vp the measure of their sinne . For if they sawe God present in the world in temporall plagues , giuing to euery sinne the dese●ued punishment , as hee did in olde times , & so standing ouer them with the whip and sword of vengeance , they would then haue some conscience of sinne , and by feare , be restrained from that outrage wherevnto now they rush headlong : yea , the nearer that the vniuersal iudgement wherin euerie one shall rec●iue according to his workes , is at hand , the more doth God surcease from temporall rewards and punishments , pu●posing by ●ternall retribution , to pay euery one home and to the full . And therefore we cannot impute the confusion and abundance of sin which ou●●floweth the world , to the want of goue●nment in God , but to the iust iudgement , who suffereth the wicked to ●un on in their seu●rall courses of wickednesse , to their finall dest●uction : yet not so , but that he doth plainly shew his power and prouidence in restraining these floods of wickednesse , that they shall not so ouerslow the earth , but that alwaies there is a place left to serue and praise him in , euen as we see , that he keepeth by violence the sea within the appoynted limits , which by nature should and if it were not restrained , very quickly would couer the face of the whole earth . As for the multitude of false religions , and the great diuersitie of opinions among those that prosesse the trueth , what is that to the purpose ? The pathway of trueth is one and the same , by-wares are infinit : the ignorance , errors , and heresies of men , cannot preiudice the substance & foundation of it ) safe and sound in the Church , Lastly , for the contradictions and vntrueths wherewith the holy Scripture is charged , if the spirit of God had vsed in penning the Scripture , we●ke men , who might erre in some circumstance of the storie , or some matter of no moment , as he doth daily vse the ministrie of men , who no doubt , togither with the trueth of religion . haue errors and ignorance : should that make the doctrine and substance of religion it selfe , to bee suspected or reiected ? But we know that there is nothing false in the Scripture if be rightly vnderstood , and that all the parts of it haue a most perfect agreement & consonancie with the other , the Lawe with the Gospell , the ceremonies of Moses , with the substance in Christ : the Prophets with the Apostles , and each one with other . But I maruell why you ioyne the fire of Purgatorie , whereat now the whole world doth laugh ; as at a most ridiculous toy , with hell and heauen , wherby in Scripture is ment the miserie of the wicked , and the happinesse of the godly in the life to come : both which wee cannot doubt , but that God that hath spoken it , will accomplish and make manifest vnto vs .

Sect. 4. Gent.

I Was alwaies ( I thanke God ) of that minde , & yet you haue resolued me of diuers poynts whereof before I doubted . Now that you haue taken away these doubtes and scruples , and weeded out these bitter rootes of vnbeleefe , which make many depart away from the liuing God , it is meete that you should sowe some new seeds of faith in the minde , by setting downe some manifest proofes , demonstrations , and euidences of God , by the which he may be certainly knowne , yea in a manner seene and felt .

Sch.

That is no hard mater to doo , for somuch as there is nothing in the world , which doth not affoord vs an euident testimonie of God , who euen in the least things , much more in those which are by nature excellent , is most wonderfull and most apparant . But to auoyde confusion as welin my speech , as in your memorie , we wil reduce the infinit testimonies of God to these fiue heads : the first are the creatures : the second is the light of nature : the third is the word of God : the fourth is his spirit : and the last are his miracles or extraordinarie workes . All these togither , will be vnto vs a cloude of witnesses , euen an infinit number compassing vs round about , and so by their huge multitude in a manner darkening the sunne , or rather so inlightning our mindes , that there cannot any darke cloudes of doubting or distrust remaine . First then to beginne with the creatures in the which God did first manifest himselfe , who can either denie or doubt , but that the heauens declare the glorie of God , & the firmament sheweth his handie worke : and that if God made not them , yet they made their maker whosoeuer he were , to be most iustly and woorthily called and accounted God , in that they most plainly witnesse his surpassing power , wisedome , and maiestie .

If the creatures themselues , as namely the sunne , moone , and starres ( yea many earthly creatures , which in respect of these are base and contemptible , yet haue been taken and worshipped for gods ) are in themselues so glorious , that they haue extorted from many nations , the names , titles , and worshippe of God , it cannot be but that they should euen lead vs by the hand , to acknowledge the glorie and God head of him , who was their deuiser and maker , and doth still continue their preseruer .

Nowe if wee descend into this lower worlde , wherein wee dwell , and there beginne with our selues , called by the Philosophers not without cause , litle worlds , we shall finde both without in our bodies , in the most cunning and curious forme and frame of them , and within in our mindes and soules , in their manifold faculties and effects , so plain and pregnant arguments of so great wisedome and power , that wee shall cease to maruell , how Alexander the great , and Nabuchadnezar the proude , came to that passe , to suppose themselues to be not men but Gods , and shall beginne to maruell why all the men in the world are not of their opinion , vntill we be thinke our selues , that men see plainely both in themselues and in others , that they did not make themselues , but were made by an other . Yet may not man boast or brag , that this prerogatiue of bringing in euidence for the deitie of his maker , is peculiar to himself : he must be faine to admit into the participation of this praise , all the other creatures in the world : not onely those which excel himselfe in greatnes , strength , swistnes , sharpnes of sence , and in many other respects , but euen the basest & silliest worme that scrawleth vppon the ground : yea ( which may make him lay downe his peacocke taile , and bee quite out of conceit with himselfe ) hee must in this respect giue place euen to sencelesse things , as to hearbs , trees , and stones : the vertues and operations whereof ( hidden in the causes , to the sharpest wittes of the most subtile Philosophers , yet manifest in the effects , to the bluntest sences of the most simple ideots ) if they bee as duly considered as they are daily seene , will in a manner turne men into stones : so amazing them , that they will bee constrained to renounce all naturall reasons , and to acknowledge that it is the finger of GOD .

And so for conclusion of this poynt , not onely they that go downe into the deepe secrets of naturall Philosophie , but euen such also as do onely swimme and floate aloft in the superficiall consideration of the frame of the whole world , and of the particular creatures therein contained , doo manifestly beholde , and must of necessitie acknowledge the wonderfull power and wisedome of God .

And no maruell , when as the very heathen who are purblinde , if not stone-blinde in respect of God , haue in this cleare Christall glasse of the creatures easily descried , and plainely discerned the portrature and image of God . Against whose testimonie , which now in the second place is to bee produced ) although there might exception be taken , in respect of the particulars , for that in matters of religion , heathen men are of no credit or account , both deceiuing others , and beeing deceiued themselues , by following lies and illusions , yet in respect of the vniue●salitie of it , it hath some waight , and may well bee admitted .

I am sure you haue often heard and read , that Vox populi ( much more then Vox mundi ) est vox Dei : many may bee deceiued , but that is taken for trueth , wherein all generally do agree : for such things are not deuised by this or that man , but ingrauen in the minde of man by nature her selfe , and therefore are to bee accounted true and certaine , especially by Atheists , who make Nature their God .

Yea besides the ordinarie meanes of the light of nature , by the which all men naturally and generally attaine the vndoubted perswasion of this trueth , it hath pleased God in all ages and places to maintaine it , and put it out of all doubt by extraordinarie workes , of the which all prophane stories affoord plentifull examples .

But wee haue a clearer light to direct vs in this , and in all other cases of controuersie , then is the dimme light of nature , to wit , the word of God contained in the bookes of holy scripture , so full of diuine wisedome , that wee cannot once imagine it to haue beene hatched by the braine of man , angell , or other creature whatsoeuer .

To let all other arguments passe , which the scripture doth affoord vs for this purpose , let vs but consider in it how God hath dealt with his Church from time to time , alwaies preseruing it in some one corner or other , y●t neuer suffering it to bee generally receiued throughout the world , yet bringing it into euerie part of it at one time or other , euen as he suffreth his sunne to shine vpon all the parts of the earth , not at once , but successiuely and by peece-meale , one part beeing inlightned after another : howe God hath trained vppe his Church from one estate to another , from the first infancie to the childhood , and so on forward to mans estate , instructing it in his will , and as it were instilling his precepts into it by little and little , and line after line : as the ●apacitie of it would admit , ( not regarding the time of their ignorance ) first by temporall blessings , then by eternal promises : first by sencible appatitions , then by inward assurance , more certaine then sence : first by ceremonies , then by the substance of his worship : first by tipes , then by the trueth : first by the shadow , then by the bodie it selfe : first by prophecies , then by accomplishments : and lastly , first by the image and counterfeit , and then by the very personall presence of Christ himselfe , bringing vnto vs in his Gospel , that consummatum est , that yea and amen , euen all in all , and all at once . For who knoweth not , that in the doctrine of the Gospell , we haue vnfolded vnto vs such endlesse treasures of diuine wisedome , that ( euen by the iudgement of those who are not affected with any loue towards it , and therefore cannot be suspected of partiallitie ) all the religions of the heathen are in comparison of it most childish , ridiculous , and trifling toies . The fourth meanes by the which God is reuealed and made knowne to man , is proper to the faithfull , to wit , the inward and secret operation of his spirit , renewing their minds and hearts to know and loue the trueth .

This light farre passeth all the other , for that it not onely shineth in the eyes , as the other do , but also openeth them , that they may see and beholde the trueth , which thing , the other are not able to effect .

For although wee cannot imagine any more plaine and euident proofes of the deitie , then the three aforesaid meanes : namely the creation and preseruation of the world , the generall assent and voice of all the Nations vnder heauen in al ages , especially of the lewes , who doo generally abhorre this opinion of Atheisme : and lastly , the doctrine of the Gospell , wherein the whole will and counsell of God is fully and finally reuealed , by some or all whereof , many are broght to acknowledge God , and to haue although not a full sight , yet a glimmering of him : yet notwithstanding all these meanes , wee see that many remaine in the palpable blindnesse of Atheisme , neither knowing in minde , nor acknowledging by word , any other God , then the ordinarie and set course of nature , because as yet their eyes are fast shut and sealed vp : so that they cannot see the light , although it be most cleare . But the spirit of God is that oyntment , Ioh. 2. 20. which openeth our eyes , and maketh vs cleare sighted : so that now it fareth with vs , as with that man , Ioh. 9. 1. that hauing beene borne blinde ( had no doubt ) often heard men speak of the Sunne , and the light thereof , and did beleeue it to bee so , yet not without some doubting , & not at all knowing what to make of it , or wherunto to resemble it . But assoone as his eyes being opened , he did plainly beholde the Sunne , with the light and beames thereof , he did no more doubt of the Sunne , then he did of himselfe , and of his owne beeing : so men before they bee enlightned by Gods spirit , they see little or nothing of the glory of God , which after regeneration , is as cleare vnto them as the Sunne at mid-day , euen as we read , 2. Kin. 6. 17. that Eliseus his seruant could not see the huge armie of horsmen and chariots , which was hard at hand , till such time , as God , at the prayer of the Prophet opened his eyes . The fift and last means , by the which God is made knowne , are his extraordinary and miraculous works , by the which he hath reuealed himself , not onely to some fewe of his seruants , who haue bin the instruments by whom they haue bin wrought , but also in the eyes of the world , beholding them . And without question , when these are added to the former , they bring with them , to the true beleeuers , euen a huge heape of faith , and assurance , howsoeuer to carnall vnbeleeuers , they are often vaine and of no effect . For if vnto that knowledge of God which we haue by the creatures and the light of nature , by his word and spirit , God should adde such immediate reuelations , familiar conferences , visible apparitions , & sencible visions , such signes & wonders as he wroght in olde times in and by his seruants , we could not but by these meanes bee much more vndoubtedly perswaded of the power , presence , and prouidence of God , then now we are , howsoeuer the wicked did still continue in their vnbeleefe , yea though one should rise from the dead and preach vnto them . To speake any more of this matter to you , were no otherwise then if I should light a candle to shew you who are sound and cleare sighted , the sunne shining heere before vs . You see that the creatures and light of nature to the heathen , the scripture and word of God to the Church , the sanctifying and illuminating spirit of God to the faithfull , the gifts of prophecie , reuelation , and other miraculous actions ( the which are not now needfull in the Church , as they were before the comming of Christ , and in the first publishing of the Gospell ) to all that either haue them themselues , or behold them in others , are infallible demonstrations of the Godhead , & such against the which no exception can be made : yet not withanding al this , it is a wonder ( but that it is so common ) to consider how Atheisme doth daily preuaile among men , yea far more then it did amongst eyther the superstitious papists , or the idolatrous heathen , of whom there were very fewe , which had not their religion and Gods in great reuerence , and most high estimation , whereas now a dayes , fewe do make any account of religion or of the worship of God , but as of a formall and ordinarie matter of course , which for order and fashions sake , is to be performed . And accordingly , it pleaseth God to deale with them in his iust iudgement , for the hardening of their hearts , that for so much as they haue so wilfully reiected so many meanes of knowledge , he doth wholely abstain from any further reuealing of himselfe by any extraordinary meanes , but suffereth euery one to go on and to prosper in their owne deuises and wicked wayes , that so their impunitie may confirme them in their ignorance and contempt of God : the which is more to be wondred at , and to be lamented , many of them that haue had some knowledge and sence of religion reuealed vnto them , and haue made conscience of it in their liues , yet seeing no great matters or effects to come of it , but the ordinary course & fashion of the world , they faint in faith by little and little , till at length they become if not open , yet secret contemners of God & all religion . And so is fulfilled the prophecie of Christ , Math. 24. 12. 24. That in the last ages of the world , iniquitie shall so abound , that it shall coole the luke-warme loue of many , in so much , that if it were possible , the very elect should fall away from the faith , and be deceiued : but I doubt not but that you are farre from that fearefull estate . Gen. That which you haue said , as touching the existence of God , dothfully satisfie me and may content any reasonable man : yet because I do sometimes meete with men that are euen rooted and confirmed in Atheisme , and will not sticke to denie that there is a God , I pray you furnish mee with some fewe arguments , wherwith to conuince and to confound them .

Sch.

Indeed there are many , which are to be accounted Atheists , for that they denie the doctrine of Gods prouidence , and the truth of his word and promises , made to his Church of eternall glory ( the proofe and declaration whereof must bee referred to theyr proper places ) wherein we did both agree : but sure I thinke , you meete with fewe or none , that are either so brutish in mind , or so shameles in face , as to denie that there is a God , neither to my remembrance haue I euer either heard or read of any such . The Epicurean Philosophers among the heathen , were counted Atheists , as they might wel be , for they exempted God from the care of humane things , and from the the gouernment of the world , but they neither denied nor doubted but that there was a God . And so I thinke of our epicures and Atheists in these dayes , that howsoeuer they might as well denie God to exist , as to contemne and reiect his word , threatnings , and promises , as meere fables , and to be altogither voyd of any care or regard of him , yet if they were examined , I thinke they would confesse , that they think there is a God , tho they haue neither knowledge nor care of him .

Gen.

You may in fauor & gentlenes make the best of their Atheisme , tho to say the truth , the best be bad inogh ) but I can assure you of my owne experience , that there are such , that denie not onely the prouidence , but euen the very nature and existence of God .

Sc.

They are not men , but beasts in the likenesse of men , altogither vnworthy of any fauour , neither ( if I met with any such ) should I either beare o● shewe them any , but rather extream , & yet not sufficient hatred : for howsoeuer I vse to be ( I know not how ) too easie and indifferent in iudging and condemning those that hold euen grosse heresies , as thinking , that either there may be some truth and grace with great errors , or at the least that they may be reclaimed from them : yet when I think of such monsters as you speake of , I feele my heart to rise against them so , that I could more willingly teare them in peeces with my teeth , then teach them with my toong . Yea to tell you plainly , I think that such hauing liued in the Church , and in the light of the Gospell and word of God , are not to bee disputed with , or perswaded by reasons , but rather as men giuen vp to a reprobate sence , and branded with the most fearefull marke of the wrath and vengeance of God , to bee lest to his iust iudgement . For if an Hereticke be to be auoided and left after a fewe admonitions , as being wilfull and obstinate , what then should be done to these , that haue reiected a thousand admonitions giuen them , not onely by the testimonie of the whole world in all ages , but also by the creatures , word , and extraordinary workes of God . And therefore I pray you , let vs not trouble our selues any further with than , but rather go on to som matter , the consideration whereof , may be profitable vnto vs : for as you know , Contra principia negantem , non est disputandum .

Gent.

I confesse that they are in a most fearful case , & deserue to be abhorred both of god & man , yet when as I am by some necessarie occasion in company with them , and heare them protest themselues to be , not wilfull in gainsaying , but willing to learn the truth , I wish they might be reclaimed , or at the least , that their mouths were so stopped , that they did no harm to others : & therfore I pray you shew me , how I shuld deale with them ?

Sch.

It is impossible to shewe or prooue the existence of God , by any other arguments then haue bin brought , for that God hath reuealed himselfe by those onely , and by no other meanes : to wit , by his word and spirit to his Church , and by his workes to the world . Now the first kind of these arguments is to be vsed against the temptations and doubtes arising in the mindes of beleeuing Christians , but not against the horrible blasphemies of these shamelesse Atheists , and therefore you must insist in the workes of God , the which being sensible , cannot be denied by them . By these you may shew the existence of God , both by the ordinary workes of the creation and preseruation of the world ( the which in truth , are most miraculous ) as also by the miraculous and extraordinary workes and iudgements of God . For the first , you must aske him if he see not in the creatures , to wit , in their greatnesse and number , proportion and bewtie , force and efficacie , cerraine signes and arguments , of some great wit , cunning , wisedome , goodnesse and power : would he confesse this thinke you ?

Gent.

Surely if hee denied it , I would leaue him as being not a man endued with reason , but a brute beast , or rather a sencelesse stocke .

Sch.

Well then , if these things appeare in the creatures , they must be confessed to be in some subiect or person , and that either in the creatures themselues , or in some other , but that is all one , for whatsoeuer thing is endued with so great wisdome and power as is necessarely required to the making and preseruing of the world , that without question , is to be● magnified and worshipped as God , and to be accounted God . This demonstration of the Godhead is plaine , as plaine need be , to any that will consider it , and yet the extraordinary works of God do more affect men , althogh in themselues they be nothing so miraculous : euen as we see , that men do more gaze on and admire a stately house , which they neuer saw before , and think that there is more cunning workemanship and brauery in it , then in the frame of the whole world , which is continually in their eyes . And therfore , you must lay before the eyes of your Atheists , the strange & miraculous things , which haue bin done in all ages of the world ( more or lesse ) contrary to the course of nature : and if hee reiect all stories , both diuine and prophane , yet God doth neuer leaue himselfe without some of of these extraordinary witnesses . Not that he doth now send his Angels visibly to good men with blessings , for they beleeuing his word , need no extraordinarie proofes , but for that he suffereth Satan to shew himself to the wicked and vnbeleeuers , not only in strange illusions , but also by searful plagues & punishments , the which I warrant you hee will confesse to come , not by the ordinarie course of his goddesse nature , but from some supernaturall power , whereof we haue of late had euident examples , to the astonishment of all men . And if your Atheist wil not beleeue his owne eyes , beholding the strange iudgements of God in others , but will rather giue his owne sences the lye , then acknowledge the truth of the Godhead , let him but by some iniurious deed , or contumelious word , prouoke some witch of Endor , that hath the temporary power ouer some spirit , vpon condition , that he shall haue eternall power ouer her , and it is like inough he being voyd of all faith and sence of God , & so out of his protection ) that he shall feele to his cost , and confesse to his shame , that there is a power ouer and beside the ordinary course of nature .

Gent.

Indeed these Atheists that denie God , do also denie that there is eyther diuel or Angel , & I think will confesse them all assoone as any one .

Sch.

And they that will not bee taught by God , must , will they , nill they , learne of the diuel , who in my mind , is the fittest schoole-maister for such schollers .

CHAP. 2. What God is , or of the essence of God .

Sect. 1. Gent.

YOu haue so fully resolued me , and setled my minde in this poynt , that ● trust neuer hereafter to bee troubled with the obiections which Athists make against the diuine essence : especially , if that I might by any meanes , haue the nature of God declared and described as it is indeed . For this is the cause , why men are so easily brought to doubt of the being and existence of God , because they cannot conceiue or comprehend the manner or forme of his essence , nor haue any true notion of it setled and fixed in their mindes : whereby it commeth to passe , that the imagination of man , casting god in a thousand moules , & turning him into as many diuerse formes , as Proteus is fained to haue , neuer resting contented with any , as neuer finding any garment that will sit close on his backe , or any forme agreeing to the infinitnesse & subtilitie of his essence , reiecteth all , and with all , euen the diuine nature it selfe : supposing it not at all to exist , which they cannot suppose how it doth exist . And therefore , if I may entreate you to take the like paines in shewing the manner and forme of Gods essence , which you haue done in proouing the truth and certaintie of his existence , you shall make me much beholden and indebted to you .

Sch.

Indeed it is impossible , as for you to keepe that , which you neuer had , so for me , either to declare that to you in words , which I my selfe did neuer conceiue in minde , or to comprehend that within the compasse of my narrow and shallow braine , which is in nature infinit and incomprehensible : for so we are to thinke of God , that his nature and essence being euery way infinit , cannot possibly be comprehended by any finite creature : no not by the heauenly Angels themselues , whose nature being subtile and spiritual , doth easily pierce into the depth of knowledge : how much lesse then by men , who in comparison of Angels , are but dolts and dul-pates , groueling here on earth in the mudde and myre of error and grosse ignorance : vnable by any art or industrie , to finde out the true nature , forme and vertue of the meanest creatures , no not of the least Flie or Gnat , how much lesse then of the mightie Iehoua , whose seate is in the heauen , and whose footestoole is the earth . But what need I alledge the impossibilitie of comprehending fully in our finit mindes and memories , the infinit essence of God , it beeing impossible for vs , to commence or begin this action , by receiuing into our imaginations or fancies , any true conceit of him . Things subiect to sense , are conceited in the minde , by a resemblance or similitude of them , which the sense doth draw from the things themselues . But as for things not subiect to sense ( of the which nature , all men confesse God to be ) how shall they conuey and send to the imagination , their picture and resemblance ? surely they cannot doo it themselues , but must substitute in their roomes , that sensible thing , which is likest vnto them , to represent their person , as if a man that is far absent , should will the Painter to draw his picture and counterfait , by beholding the visage of his sonne or brother , being not much vnlike vnto him . But what creature shall ●it in Gods chayre of estate , and represent his person to our imaginations and mindes ?

Whereunto shall wee compare or liken Whereunto shall we compare or liken God ? or how can we not thinke it to be vnlawfull , and flatly forbidden by the law of God , to resemble him to any thing , eyther in , or within heauen ? or to frame any Image or similitude of him , eyther by outward action in deed , or by inward imagination in our mindes ? Thus God perswadeth the people of Israel from making any Image , wherein to worship him , because they had not seene him in any forme , and therefore could not tell after what fashion the Image should bee made : Deut. 4. 15.

Besides , it may be doubted , whether it be lawfull or not , to attempt the searching and finding out of the nature and essence of God , which wee haue not in the scriptures reuealed vnto vs . We know that God in reuealing himselfe to men , hath reserued some things secret to himselfe , the which it is his glory to conceale , Prou. 25. 2. and therefore his dishonour to haue them knowne . Deuter. 29. 29. Let the hidden things be with the Lord our GOD , and the reuealed things to vs , and to our children for euer . But what can bee hidden or secret in GOD , if his very forme and essence bee reuealed ?

And therefore we ought to bee rather sober and modest , then hotte and hastie in pursuing the knowledge of the diuine essence .

It is sufficient for vs , that we may enter into the Temple and Church of God , and there behold his mercie and goodnesse , yea his power and iustice toward the wicked : what need we be so presumptuous , as with the mēe of Bethsemes , to look into the a●ke of the Lord , 1. Sam. 6. 19. or to enter into the holy of holiest ? or how dare we set eyther foot or face into that place , which the Lord hath inclosed with glory , and made seuerall for his owne abode , and there to behold , or rather to outface the Maiestie of God , sitting in his Cherubin chaire of estate , the which the Angels themselues neither can not yet dare behold , and therefore with their wings couer their faces , least that they seeing it , should be confounded , as ouerwhelmed with the greatnesse of his glory ? And therfore for this m●tter , I must desire you to hold me excused , if I do not take vpon me to declare vnto you the essence of God , the knowledge whereof I am sure it is impossible to attaine , and I doubt whether it be lawfull to attempt .

Gent.

You put me into a straunge maze and quandary , in that you would ma●e me beleeue , that I had committed som hainous offence in desiring to comprehend the infinit , and know the secret essence of God . But by your patience a litle : is it now become a fault to seeke the knowledge of God , in the knowledge and contemplation of whom not only the scripture and ( as I haue heard ) all diuines with one assent , but euen Plato an heathen Philosopher , although somewhat smelling of the truth of religion , do make our whole happinesse to consist ? the infinitnesse of the nature of God doth hinder the full comprehension , but not the true knowledge of it selfe to be in the minde of man : the sight of the eye , no not the whole eye , is able to containe the body of the Sun , and yet by it , we do plainly beholde , and truly know the Sun , Moone , & Starres , yea the whole heauen . What thogh it be not lawfull , evher to make any Image , or to imagine any similitude of God ? yet we may consider of the nature of God , by comparing it to the nature of the creature , though there bee neuer so great inequalitie betwixt them . Yea the infinitenesse of Gods nature , is most plainly seene , when it is compared to a finite and meane creature , as wee knowe that the chearefull lightsomnesse , and fairenesse of white , is best perceiued , when a darke and sad backe is laid by it : that the hugenesse of an Eliphant is most admired , when wee thinke of he smalnesse of a flie : and a crooked building is best knowne by the straight line . The whole bodie and compasse of the sun and moone may bee behelde in a little dishfull of wate● , and why not God in his creatures , especially in those which hee hath made according to his owne image , and that as I am perswaded , for this very end and purpose ? But although the nature of god might be by some means in some measure conceiued and knowne , yet you doubt of the lawfulnesse of the attempt : but your doubting is without cause , or rather as I am perswaded , without trueth , and in shewe onely . The propitiatorie is now remooued , and the Arke vncouered , so that we may be bolde to looke into it : the vaile of the Temple is rent a sunder , yea quite broken downe , and therefore wee need not any longer stand aloofe , but may with confidence enter into the holy place , & approach vnto the throne of grace . It is not with God as it is with mortall and sinfull men , who of set purpose , and in good pollicie doo ( in many cases ) withdraw themselues from the sight and view of others , least that by bewraying their infirmities , they shuld bring their persons into contempt : but God is not ashamed of himselfe , neither afraid of being knowne , seene and censured . Men , the further they are off from vs , the greater they seeme , and the lesse they are known , th● more they are esteemed : the more familia●ly that they are acquainted , the more likely to bee contemned : but it is not so with God , who the more he is known , the more he is admired , the nearer he approcheth to vs , the more he amazeth & astonieth with his ●urpassing glorie and maiestie : so that he may not vnfitly be compared to the cloude , which the Prophet Elias , or rather God himselfe raised out of the sea , 1. King . 18. 14. which a farre off seemed no bigger then the palme of a mans hand , but when it came neare , it couered the whole face of heauen . I confesse indeed , that the essence of God cannot be fully comprehended by any creature , and that if God should shine vppon vs with the bright beames of his glorie , wee could not but bee confounded , as we see our eyes to be dazeled , and our sight dimmed by gazing on the bright shining sunne . For this , the word of God is plaine , Exod. 33. 20. where God saith to Moses , My face , that is , my full glorie and maiestie , no man can see and liue , but as for my hinder partes , that is , some part or shadow of my glorie , that I will shew vnto thee . Yet the doth not proue , that this great and greedie , yea insatiable desire , which this holy man of God had , of seeing and knowing still more and more of God , yea after that God had many waies reuealed himselfe more fully to Moses , then euer hee had done , or did since to any man liuing , should bee condemned as rash and pre●umptuous , which rather is to be commended and imitated of vs , by hauing a most earnest care and desire to know so much of Gods essence as may bee knowne , yea much more , and euen the whole nature of God , if so it stood with his good pleasure . For this is the onely happinesse which we aspire vnto , & hope for in the life to tome , that whereas now we see God but darkly in part , and as it were his image in a glasse , then , we shall see him face to face , 1. Cor. 13. that is , in farre more ample manner then now wee doo , although not so fully and amply as hee is indeede , vnto the which absolute perfection of the knowledge of Gods essence , I doo easily graunt you , that neither the Saints nor the Angels in heauen can possibly attaine . And therefore , seeing that my request is no other , then both I may wel and lawfully make , and you easily performe , I pray you doo not shift mee off with this excuse , which I am perswaded you made , thinking as it is indeed , that you Schollers ●an by your logick and schoole-tricks , perswadevs simple people to think what you list , & make vs beleeue that , as the prouerb is . The moon is made of green cheese : but rather at my request take in hand the explication of this poynt , which of all other is most needfull to be knowne , and most woorthie to bee sought out with all care and diligence , as beeing that wherevnto all our knowledge , yea our whole life is to be referred .

Sch.

I am glad sir , that I haue by this means ferreted you out of this deepe dissimulation , wheerin you haue hitherto so closely lurked : although indeed I did thinke so much , when I first heard you speake , & did suspect you to be the man , whom now I finde you to be . I am perswaded , that you who are so cunning in crauing , could if you list bee as bountifull in giuing : but seeing the bargaine is made , it is now no going backe : neither will I looke backe vnto the speech which you haue made of the lawfulnesse of attempting , and the possibilitie of attaining the knowledge of Gods nature in some sort : It was true , and therefore cannot be confuted , yet was full and sufficient , and therefore need not bee enlarged . You doo well to confesse that the infinit essence of god cannot be fully comprehended , no not by the Angels in heauen , & yet that it may in some sort be knowne euen by men here on earth . For euen as when a traueller desirous to see straunge countries and fashions , arriueth in some coast towne of any forraine kingdome , hee may euen there gather some coniectures , and get some knowledge of the condition , state and power of that Prince : but when he commeth to the chiefe and mother-citie of the land , where the kings Court is kept , and where there is greatest concourse of people , abundance of wealth , and store of all things , seruing either for the necessitie and vse of warre , or the pl●●sure of peace , then he saith thus vnto himselfe : Surely now I see and knowe the very state and power of this Prince , as well as I doo that man , whose face I doo fully and stedfastly behold : and yet all this while , he neither is , nor can bee admitted to see the very person of the Prince . Euen so it fareth with vs in respect of nod : for here on earth , as it were in Dan or Bersheba , or some other border-town of the land of Promise , the happie kingdome of Chanaan , wee haue a glimmering of the king . But when wee come to the heauenly Ierusalem , the Cittie of the great king , there we see a thousand times mote then we did before , and yet all that we see , is but the riches , power , and glorie of the king : as for his person and verie essence , that is kept secret , and shut vp in his priuie chamber , or closet , into the which none may or can enter , for none but god knoweth God , 1. Tim. 6. 16. the king of kings , who onely hath immortalitie and dwelleth in light , that none can haue accesse vnto , whom neuer man saw , neither can see : yet although the nature of god be vnsearchable , & as a bottomlesse gulfe , into the middest whereof whosoeuer plungeth himselfe , in hope of sounding the depth of it , wil without question be soon swallowed vp by it , and confounded in al his imaginations yea thogh hee were indued with the wit of all the men and Angels in the world : yet I confesse , that as you say , we may safely wade and swimme in the shallowe brinke of this great Ocean : hauing the one hand on the shore or banke , as a sure anchor to hold vs fast , that wee bee not carried too farre into it , by the violent blastes of presumption and curiositie : and the other in the water , wherewith to mooue our minds vp and down , in a sober and modest contemplation of it .

Sect. 2.

LEt vs therefore let loose into this deepe and bottomlesse sea of the nature of God , not in any fond hope of attaining the perfect knowledge of it , yet trusting in God , that we shall not loose our labour , and fish all night without catching any thing , ( as on the other side , it were madnesse to thinke of catching al the fish in the sea ) but rather returne to land with our vessels not emptie , although not so full lade , that they be readie to sinke , by reason of the heauinesse of their burthen . The knowledge ( therefore ) of the the natures of things , is attained two waies , to wit , by sense , and by imagination : sense apprehendeth the qualities of things sensible , by the which the minde is led to thenature and substance of the thing . But as for those things which are not sensible , wee must suppose & imagine them to be thus & thus , and so coine in our minds , a forme and phantastical idea of them , resembling them to something , which wee haue sometime apprehended by sence , and especially to that which is likest , and commeth nearest vnto them .

Soh .

That to the searching out , and the knowing of the nature of any insencible thing , these three things belong & must concurre . First , the obseruation of the effects or actions proceeding from it , the which being sensible , will giue vs some light to know the nature of the thing it selfe , from the which they did proceed , as we see the nature of the father to appeare in the sonne , of the roote in the fruite , and of the fountaine in the streams issuing from it . Secondly , when as by this and whatsoeuer other meanes we haue , wee haue gotten some knowledge of the nature of it , and to what kinde of things it i● to bee referred , we must then as it were , comming nearer to the purpose , and bringing foorth into act the conceit of the minde , resemble it to that thing , the which of all other things in the world commeth nearest , and is likest vnto it . Yet wee haue not attained to that which we desire , for we haue not the thing it selfe , but onely a patterne or example , a likenesse or resemblance of it : and therefore in the third and last place , we must adde to this example or patterne , that which is wanting : squaring it in all respects to the idea and conceit which we first had of the nature of the thing . For example , a man hearing much speech of the Angels , wold gladly know , what , and of what nature and essence they are : to the effecting whereof , he is desirous to see , heare or feele one of them , hoping by thi● meanes to know what they are , as he vseth to bee by his sences taught the nature of other things . But in the triall he findeth , there can no good bee done by this meanes , the Angel● being spirituall and insensible creatures , ●nd that therefore hee must go some other way to worke , and search out their nature , by the eyes not of his bodie , but of his mind , and gesse at their natures , by that which he hath heard and read of their effects , functions and actions . As touching the which , hee findeth in scripture that they are Gods seruants , continually attending his pleasure , and praising him , and readily performing whatsoeuer hee commaundeth . Wherevpon hee inferreth , surely the Angels liue , for they mooue : and they are not brute beastes , but reasonable creatures : yea , not simple ideots , but of great vnderstanding and wisedome , without the which they could neuer dispatch those affairs aright , about the which God imployeth them : and further , that they are not weaklings , but of great strength , for otherwise one of them could not haue destroyed in one night , an hundreth fourescore and fiue thousand of the Assyrians , as we read 2. Ki. 19. 35. and lastly , that they are not base or contemtible , but most glorious creatures , fit to stand and serue in the presence of God . Thus he conceiuing and imagining them , to bee most mightie , wise , and glorious creatures , to what thing in the world can hee resemble them more fitly , then to the most excellent men in the world , endued with the greatest measure of power , glory , authoritie , knowledge and wisdome ?

Now we are come as neare them as wee can in any one thing , for there is nothing more like to an Angell , then is an excellent man , whereof it commeth , that the name of an Angel , is often giuen to men : yet we haue not attained our purpose , for there is yet great difference and oddes betwixt them , therefore to make them euen , wee must take from this excellent man , this grosse body of clay and earth , and giue vnto him a pure and spirituall body , voyd of all mixture of elements and moysture , the which debaseth and keepeth him downe beneathe the Angels , who being not clogged and pressed downe with such heauie lumppes of clay , nor hauing their cleare vnderstandings dimmed with soggie mystes of moysture , excell him farre in nimblenesse , quicknesse of wit , and in all other respects . But what need we suppose this Angelicall man , whom we haue truly existing ? for we know that in heauen the bodies of the Saints shall bee pure and spirituall , free from all heauie lumpishnesse : yet the faithfull being glorified , shall not become Angels , but still be men , for neither in subtilitie of body , nor yet in excellencie of inward gifts , shall they bee made equall to the Angels .

Thus we haue with much ado , make the humane and the Angelical nature meet togither , and vsed the one as a Glasse , to represent and make knowne the other vnto vs .

Now then to apply all this to our purpose , for the finding out of Gods nature , wee must doo these three things : first , we must get an idea , or conceit of it into our mindes , by searching what manner of thing God is , and so to what kinde his nature doth belong , and is to bee referred : in the second place , we must get a patterne , example , or resemblance of it in some thing really existing : and lastly , we must by adding and detracting , make them euen or equall . For the first , seeing that the nature of God cannot bee knowne , eyther by any essentiall causes or by sensible qualities , we must imagin it by the effects , actions and workes , whether they be ordinarie , or extraordinarie : Rom. 1. 20. The inuisible things of God , that is , his eternall power and Godhead , are seene by the creation of the world , beeing considered in his works . For so it hath pleased God ( to the end he might make himselfe knowne to man , and man happie by knowing him ) after a sort to take vnto this his inuisible and insensible nature , this visible and sensible shape , and to couer himselfe with the creatures , as with a garment , that so he might discouer and reueale his hidden nature to man , as we know , that both he himselfe , as also his Angels , haue shewed themselues to men , by putting on the nature and shape of man . Not that we imagine , as some haue done , that God is the soule or life of the world , and the world the body of God : for God is not in the creatures , eyther as their matter , or as their forme , but onely is to them the efficient : but because the creatures make Gods inuisible nature to be knowne , therfore we call them , the shape or forme of God . For by this meanes it is broght to passe , that althogh God Iehoua , as he existeth in himselfe , and as he did exist before the creation , be inuisible , yet God the Creator of heauen and earth , is as visible , as are the Starres by night , or the Sunne at mid-day in the heauen , and as palpable , as is the grosse earth whereon we tread : as it is , Act. 17. 27. God hath made the world , that in it men might seeke him , yea grope after him and feele him . Thus both the creatures , and also the extraordinary workes of God , done both within and also without the Church , and recorded both in holy Scripture , as also in other true Records and. Histories , teach vs what God is : yea thus they preach to the whole world , as touching God their maker & Author , that he is a liuing and working , yea a mightie and wise nature , excellent , yea infinit in all goodnesse : to wit , in knowledge and wisdome , in truth and iustice , in loue and mercie , in power and strength , in glorie and maiestie . Thus hauing conceiued in our mindes an idea or imagination of Gods nature , we are in the next place , to bring it forth into the world , by getting an example or resemblance of it , in some thing not vnlike vnto it . But against this patterne or resemblance it will bee obiected ( the which you touched before ) that both it is impossible to finde any thing in the world , that is like to God , or fit to be a resemblance , and also , that if there could any such thing be found , yet it were Idolatrie , to resemble God to any creature . Whereunto we answere , first to the former part of the obiection , that although the vnlikenesse to God , be farre greater in the creatures , then the likenesse , yet that there is no creature , which is not more or lesse in one respect or other , like vnto him : for whatsoeuer is good , commendable , or excellent in any creature ( as all the creatures are good , yea euery one of them endued with a proper and peculiar goodnesse ) that commeth from God , who is the fountaine of all goodnesse , and maketh the creature to bee like to God . So then if the meanest and basest creatures haue some likenesse to God , without doubt the excellent creatures cannot but haue a great likenesse and resemblance vnto him : the which wee knowe , that GOD himselfe in the Scripture doth graunt vnto them , calling man his owne similitude , God made man in the likenesse of GOD . Genes. 5. 1. Yea , although there were no manner of likenesse or resemblance betwixt GOD and the creatures , but rather all contrarietie and flat repugnancie , yet they might profitably bee vsed for the illustration of his nature , as wee knowe that all contraries doo argue and illustrate each other . The which way of teaching , although it bee not the readiest to attaine the truth : for that doctrine and knowledge are positiue not priuatiue , consisting not in the negation of that which is not , or is not true , but in the affirmation of that , which doth truly and really exist , yet it is alwaies an helpe , and sometimes the onely meanes .

To the other parte of the obiection , wee aunswere , confessing that it were flat Idolatry , and vtterly vnlawfull , to make or suppose God to be simply like or equall to any creature , for that were to pul him downe from his Throne of maiestie , and to place him among the creatures : yet affirming it to be very lawfull , to resemble him to any creature , the difference which is betwixt them , being obserued and mentioned . Thus Act. 17. 29. the Apostle Paul resembleth the diuine nature to the humane , proouing against the Idolatrons Athenians , that God is not like to those stocks and stones , wherin the heathen did worship him , because hee is like vnto man , who is of a contrary nature to sencelesse things . We men ( saith he ) being the kind of God , it cannot be , that God being like vnto vs , that he shuld be like to siluer , gold , or to any sencelesse thing : where tho he make these two natures of God & man like to each other , yet he maketh them not equall , but putteth the difference , in that hee maketh man to come and flowe from God , as a little arme or creeke of the sea , from the great Ocean . Yea thus God hath throughout the whole Scripture reuealed himselfe vnto vs in the forme and shape of a man , ascribing to himselfe the parts of his body , as his eyes and eares , his hands and feete , yea all the faculties , affections and passions of his minde and will , and that both seuerally , sometimes one and sometimes an other , and also al togither , assuming to himselfe , the whole shape and forme of a man , as namely , Ezech. 1. 26. vpon the similitude of the Throne , there was as it were a similitude of a man vpon it : whereof is said , Vers. 26. This was the appearance of the similitude of the glory of the Lord : and when I saw it , I fell vpon my face : so Dan. 7. 9. I beheld till the thrones were set , and the ancient of dayes did sit , whose garment was white as snowe , and the hayre of his head like the pure woll . Likewise , Es. 6. 1. the Prophet saith : I sawe the Lord sitting vppon a high throne . By the which sitting vpon a Throne , althogh signifying royall glorie and maiestie , God doth not exalt or aduance , but rather debase himselfe , and that for our sakes , that we by this meanes might get some conceit and knowledge of him into our mindes : yet if we should continue and rest in these formes , without adding the difference vnto them , wee should not helpe , but hurt and hinder our selues , and get not the knowledge , but the ignorance of God .

Sect. 3.

NOw let vs go on , and see what creature in all the world is to be accounted likest vnto God , and fittest to resemble his nature vnto vs , as wee gathered it to bee by the consideration of his workes . The question is not hard to be answered : for this being taken for granted , that God hauing made al things , is far more excellent then any or all of them , it will follow , that that creature , which of all other , is most excellent , is the likest , and commeth nearest to the nature of God , and doth more fitly resemble him , then any of the other : as we know that among men , not any of the raskall sort , but some great Noble man or Prince of the blood , is most fit , in the absence or nonage of the king , to hold his place , and represent his person . For although euery creature bee good in his owne kind , as ( wee reade in Genes. 1. 31. ) yet looke how many diuers kindes of creatures there are , so many diuers degrees of goodnesse there are , the highest whereof are to bee accounted excellent , as we see all the starres to be bright and glorious , yet the sunne , moone , and some other , to be the most excellent in light & glorie ; as they were in the beginning , called by God himselfe by the name of great lights . Thus no man will denie but a common peeble stone , is better then a raw lumpe of clay , or a handfull of earth : that a tree is more glorious then a stone , that a liuing beast excelleth a tree , that a reasonable man is better than a brute beast , an Angell then a man , and an Archangell then one of lower degree : and so will any man consesse that God , whose infinit knowledge and wisedome , appeareth in the creation of the world , is not to be placed among the sencelesse and brutish creatures , but to be referred to the kinde of reasonable things . And so indeed throughout the whole scripture , we see that God is content to take a place among his reasonable creatures , to be accounted to be of their nature and kind , as hath beene shewed out of Act. 17. 26. to call them , to wit , both men and Angels , his image and simililtude , and in that respect , his ofspring , sonnes and children , yea to appeare and shewe himself , in the forme and shape , somtimes of the one , & somtimes of the other . But to come as neare the marke , we ayme at , as we can , although both the humane & the angelicall nature , be notable images , similitudes , and resemblances of God , yet as the Angels are farre more excellent then men , so they are ( in themselues ) farre more fit tipes and examples of the diuine nature , then men are , for that they haue many properties of the diuine nature which man wanteth . For man is mortall and corruptible , but both the Angels and God are immortall and incorruptible : hee consisteth of a medley of contrarie qualities , continually iarting and fighting togither , vntil at length one destroy another : but their nature and substance is vniforme , not wasting it selfe , or wearing away , but stedfast permanent , and the same for euer : he is visible , yea grosse and palpable , but they are inuisible , insensible , subtile , pure and spirituall : hee hath litle strength with much weaknesse , they haue great power and might without impotencie or infirmitie : hee hath knowledge with ignorance : truth with error : wisedome , with folly : will with peruersenesse and obstinacie : affection with passion and perturbation , loue with lust : abundance with many wants , contentment with complaint : day with night : ioy with sorrow : glorie with shame : and happinesse with miserie : but they are perfectly wise , vertuous , mightie , glorious and happie .

Yea , by this excellencie aboue man , the Angelical nature is prooued ( against those who will not beleeue the word of God , vnlesse their owne sences say amen ) to exist as a meane betwixt man and god , although farre nearer the lower , then the vpper extreame . For if there were no nature existing betwixt God and man , the distance and downfall would be greater then is meete , in respect of that dependance & cohaerence , which should be betwixt the creature & the creator , closely combined togither without any such wide and abrupt gappe , in order and due proportion . The which wide gap betwixt God and man , the angelical nature doth fill vp , participating somewhat of each nature , as it were hanging and houering in the middle region betwixt heauen and earth , hauing had a beginning with man , and n●w being immortall with God : voyde of all mixture as is God , and yet consisting of matter & forme , as doth man : subsisting in some matter , subiect and substance as doth man , yet being incorporeal as is God : able in a moment to bee any where , as God alwaies is euery where , yet locall , and circumscribed by place as is a man : being of wonderful capacitie & knowledge , as is God , yet ignorant of some things , ( as namely of the essence of God ) as is man : & in one word , being euerie way finit as is man , yet perfect in al respects as is God . Thus we haue by the degrees of the creatures , as it were by the staires and steppes of Iacobs ladder , climbed vp to heauen , and leauing men with the rest of the earthly creatures , groueling heere in the dust belowe , by the wings of Angels soared aloft to the diuine nature , or rather ( to speake more properly ) toward it . Neither is it possible for vs to goe any higher , or to finde more of God in any thing , then wee haue alreadie found in the angelical nature . Wherevpon our Sauiour Christ doubteth not to put on Gods backe , this glorious robe of the angelical naure , hauing amongst all the formes and shapes in the world , none more excellent wherewith to inuest him , and therefore he saith , Ioh 4. 24. God is a spirit , as he is elsewhere in scripture called an Angell , and an Archangell . But this saying is warely to be taken , and wisely vnderstood , least that in stead of true doctrine , wee gather out of it a blasphemous heresie . For in trueth , God is no more a spirit , or an angell , ( the which two words , are in diuinitie to be accounted of the same signification and compasse ) then he is a soule or a bodie : what then may you say , is the signification of these words ? Surely , they are not positiue , but priuatiue : they shew not what God is , but what he is not , namely , that hee is not a formall , visible , and sensible bodie . For so they containe in them , a refutation of that grosse opinion of the carnall and hypocriticall Iewes , who thought that an outward and bodily worship , voyde of the spirituall sinceritie of the heart , would well ynough fit and please God : as if a man hauing to deale with those heathenish idolators , that thinke brute beastes or sencelesse stockes to bee Gods , should say vnto them , you are fouly deceiued in this point , for God is not a dead stocke , or a brute beast , but rather to be resembled to a liuing man . So then , the meaning of Christes words is this , God although in trueth hee bee not a spirit or an angell , yet because that nature commeth nearer him , and doth more resemble him then any other , therefore hee may fitly for your capacitie be so called .

Sect. 4.

YOu remember I doubt not , that it was said , that there are three things required to the searching out of Gods nature : first , a conceite of it in the minde , gathered by the effects of it : secondly a reall example or patterne , wherein that conceit doth exist , and may bee seene : and thirdly , the difference betwixt the conceite & the example the one being in abstracto , the other in concreto : the one existing onely in the imagination of the minde , the other in some creature and reall subiect . The two first wee haue alreadie gotten , the one out of the creatures , which haue taught vs the nature of God in generall , the other we haue found in the angels , who are a liuely resemblance of the said diuine nature : the third remaineth , to wit , the difference betwixt the patterne and the thing it selfe . For although we haue alreadie ascended , and come to the highest steppe of Iacobs ladder , for that it is impossible to find any more of the diuine essence in any creature , then wee ha●e alreadie seene in the angelicall nature , yet wee are not at our iourneyes ende , nor yet halfe waye : for although there be as great difference betwixt Angels and men , as there is distance betwixt the heauen and the earth , yet there is tenne times , yea ten thousand times greater oddes betwixt the Angels and God , and the space is infinitly greater from the heauen of the Angels and saints , to the heauen of heauens , where God dwelleth . And therefore we are now in the last place , to seeke out the difference , which exalteth the nature of God thus farre , or rather thus infinitly aboue the Angels : this is the verie true essentiall forme of God , the which if it could bee once named , the matter were at an ende , the case cleare , & much labor might be saued , which must be spent , or rather most profitably and happily bestowed , in gessing , coniecturing , & imagining that , by many properties , attributes , actions , and effects , which by this meanes might be fully knowne all at once . But it is not the will of God , neither were it profitable for vs , that so inestimable a iewell should bee so easily gotten : who would esteeme the most precious pearles , if so be that they lay in the streetes for the vptaking ? and if the nature of God were once fully known , how could it afterwardes bee so earnestly sought and desired as is m●ete ? Yet we are not to thinke that this impossibilitie of finding out the true forme of God , commeth of God , as making daintie and daungerous of the knowledge of his nature , to make vs eager & earnest in desiring to know it , although i● bee true that hath beene said , that it is better to haue our appetite whetted and sharpned , by the hardnesse and impossibilitie of attaining it , then our stomackes cloyed with the full fruition of it : neither are we to think that God doth enuie and grudge vs so great a good , and so sweete a pleasure , or that in pollicie hee keepeth himselfe close , not daring to shew himselfe for feare of being censured or contemned by vs : But this commeth of the shallownesse of our braines , and the the weaknesse of out capacitie , the which making it impossible for vs to conceiue it , maketh it impossible for God to reueale it .

Gent.

I was in good hope to haue heard at the next word , the very true essential forme of God declared , and indeed that had beene woorth the hearing : but now I perceiue you will reserue that for another time , or rather giue it ouer for euer : wherin you deale wisely in my minde , for what follie were it for a man to beate his braines in pursuing that , which it were more then madnesse once to hope to attaine . But I pray you , how wil you do , to make your proude Lucifer a God .

Sch.

We will doo as we may sir : and if all should faile , I hope that you will helpe at a dead lift , according to your promise : but to proceed . Seeing that the true forme of gods nature cannot be had , we must take in stead of it , some essentiall propertie flowing from the forme , the which will make those things which are attributed to God , differ from the same things as they are in the Angels . For example , knowledge , wisedome , might and maiestie , haue place both in God , and also in the Angels , yet they are not alike in both : for in the Angels they are , although great and perfect , yet finit , but in god they are absolute and infinit . So then , if we adde this difference of infinitnesse to the Angelicall nature , there will come forth a diuine nature , which may not vnfitly be described an angelical nature euery way infinit : and so God be defined an infinit Angell , as an Angell may be said to be a spiritual man . For as surpassing excellencie doth distinguish the Angelicall nature from the humane ( for although they bee both of one kinde , to wit , reasonable , indued with wit , knowledge , wisedome , and will , yet they differ , in that the Angelicall nature hath all these in farre greater measur● then hath the humane ) in like manner infinitnesse doth distinguish the diuine nature from the angelicall , for they both being reasonable or vnderstanding natures , indued with wit and will , and with all things belonging there vnto , differ in this respect , that the one is excellent in understanding , knowledge , wisedome , will , power , puritie , and glorie , but the other is infinit in all these respects : the one hath all these things in an excellent measure , the other hath them without measure : the one hath much , the other hath all . And thus by gathering the nature of God out of his workes and word , by finding out a patterne of it in the Angelicall nature , and lastly , by adding vnto this angelicall nature that wherein it commeth short of God , we haue in some sort made vp the diuine nature , or rather indeuoured to do that , which it is impossible to performe : for in this case , the least glimse of the truth is to be esteemed knowledge .

Sect. 5. Gent.

I Thanke you for this paines which you haue taken , in vnfolding this deepe and darke poynt of religion , the ground of all the rest : Indeede I confesse , that as hee that goeth vppe to the toppe of the highest mountain in the world , may farre better see and consider the whole course and order of the starres and heauens , then hee that lieth in the low valley , hauing his sight hindered by trees , hils , cloudes , and other impediments : so he that hath his cogitations fixed on the celestiall Angels , the highest and excellentest of all creatures , may in them behold the diuine nature more clearly , then he that looketh onely vpon man , and other earthly creatures , in whom , although there bee some resemblance of God , yet the grossenesse , corruption , and mortalitie of their bodies , beeing betweene our sight and the image of God in them , doth hinder vs from the cleare and plaine beholding of it . Yet for so much as fewe can clime vp to the toppe of this high hil , for that fewe off vs that are vnlearned , are so well acquainted with the angelicall nature , as to haue any certaine idea or notion of it setled in our mindes , I doubt that his demonstration of the diuine nature by the angelicall , which indeed , and to those that are learned , is the most fit and direct that can be imagined , will to vs ( who for the most part either doubt whether there bee any such thing as an Angel in the world , or if we beleeue the scripture , telling vs that there are such spiritual creatures , yet we know no further of them , than as we haue seen them painted on signes with a paire of wings ) will seem obscurum per obscurum , if not per obscurius : for that it will be as hard for them to suppose what an Angell is , as what God is . And therefore mee thinkes I could wish , that the diuine nature could be declared and shadowed out vnto vs , by some other nature better known & more familiar vnto vs . Sch. It were dangerous , as that which might be an occasion of idolatrie vnto vs , to take so great libertie in imagining the nature of God , as to resemble him to any visible thing : neither were it agreeable to the nature of God , who is inuisible : & we know , that of all bodely creatures , there is none by nature inuisible , saue onely the ayre . And surely if we must needs in respect of the vulgar capacitie , or rather dulnesse & want of vnderstanding haue some familiar and easie example & resemblance of the diuine nature , in my mind there is no elementarie creature so fit for this purpose , as is this , which wee haue light on . For first , as no man doubteth but that this element of the ayre doth truly & substantially exist , although it cannot possibly be seene , no more are we to doubt , but that God doth most certainly exist , al though he cannot possibly be visibly seen . Thus doth Christ Ioh. 3. 8. by the inuisibilitie of the winde , teach Nicodemus the secrecie of the spirit of God .

The wind bloweth whither it listeth , thou hearest the sound of it , but knowest not whence it commeth , nor whither it goeth : euen so is euery one that is borne of the spirit , or so secret is the operation of Gods spirit in reneuing men . And without question , it is the safer and the better course , whensoeuer we thinke of God , and therfore must of necessitie coin in our minds some idea or forme of him , to resemble him to this inuisible bodie , then to any beast or man , to the sunne , moone , starres , or any other visible creature . Againe , this element doth , ( the which neither Angell , man , beast , nor any other creature can ) very notably represent vnto vs the vbiquitie of God ? for it is euery where , in euery open place & secret corner , in the towne , in the fields , and in the widest deserts : in the bowels of the earth , and in the bottome of the sea : within & without vs , yea inseparably closing and compassing vs about . So that if we doo but stretch this element vp to the heauens , supposing them to be made of this matter , ( as sure the matter of them is not much vnlike , neither can we more probably compare it to any thing , then to a pure and firme kind of ayre ) & so in imagination aboue the highest heauens ( although in truth , there be there neither ayre , bodie , nor place ) we shall truly & plainly conceiue of the vbiquitie of god . A point of doctrine very needneedfull to be plainly declared & truly learned , for that most men doo greatly and in truth very grossely erre in it , by tying god to one certaine place , and shutting him vp in heauen , as it were a Bee in a Box , for that the Scripture doth often assigne vnto him that place : not meaning that he in essence is there , more than in this inferior world , but that there his glorie and maiestie do more clearly shine ▪ From this foule error , another farre woorse doth spring , for by this meanes they exclude both God and his prouidence out of the world , & cast off all feare ●offending him , whom they thinke to be fa●●●●sent , & by the wals , doores , and windowes of their closets and chambers , kept from seeing or knowing their doings : whereas on the other side , if they were perswaded of his vbiquitie & presence in all places , that he doth immediately compasse them about , as doth the aire , & sitteth as closely to them , as their shirts doo to their backes : yea that he hath place euen in their minds and hearts , as certainly as they do continually drawe the ayre into their brains , and bodies , it could not bee but that they should continually stand in awe of him .

So then , ( to let passe without any inlarging , ) diuers other respects , in the which this Element doth not vnfitly represent vnto vs some properties and attributes of the diuine nature , as that it is most mightie , making the verie earth to shake , and rocking it too and fro like a little childe in a cradle , that it is most subtile , pearcing into euery place , and passing through the least cracke and narrowest crannie or chinke : that it is the beginning of things , if we thinke as some Philosophers haue done , that it is the first matter whereof being thickned and compacted togither , the water and other things were made : that it is the preseruer of our life , for that without it we cannot continue any space , but do presently perish : so that we may truly say of it , as the Apostle saith of the diuine nature , Act. 17. 28. In it we liue , we mooue , and haue our beeing . But to let these things passe thus briefly ▪ if wee suppose a thousand worlds one aboue another , all of them replenished , with thi● primarie , pure , simple , subtile , pearching , inuisible , yea insensible , ( for of it selfe , not affected or distempered by any accidentall qualitie , it is neither seene , heard , tasted , smelt , nor felt ) this mightie , large , & vniuersal creature , we shall haue a pretie patterne and resemblance of the infinitnesse , vbiquitie , inuisibilitie , pure simplicitie , and pearcing subtiltie of the diuine nature : for as I haue often told you , we doo not make any comparison betweene this or any other creature , and God the Creator , but onely a resemblance , which may bee , where there is no shewe of equalitie . As in this instance the ayre is to our sence and capacitie , and in respect of other creatures , subtile , simple , pearching , insensible , mightie , large , and vniuersall : but in comparison of the diuine nature , it is more grosse , confused , blunt , palpable , weake , narrowe , and wanting , then can bee said . And therefore in resembling God in word or in imagination , either to Angels , or to the ayre , wee must remember to adde the difference , for otherwise wee commit grosse and hainous idolatrie . For there is no creature in the world , which howsoeuer it be perfect in the owne nature , yet if it be vsed as a resemblance of God , will not bee found wanting in many respects . Man is indeed the image of God , yet he is too little and weak , to fill his chaire of estate , yea indeede too grosse for that purpose , how soeuer it hath pleased Gnd sometimes to reueale himselfe to Moses , Daniell , Esay , Exechiell , and other of his Prophets , in the likenesse of a man , for some respect and signification . The Angels are not litle , weake , and grosse as man is , yet before we can make them a fit type of God , me must stretch them far beyond their owne compasse , euen throughout the whole world . The aire is large and vniuersal , but it wanteth life , sence , and an internall beginning of motion : howsoeuer it moue as nimbly as if it had a thousand liues : annd therefore to make it a fit resemblance of God , wee must inspire it with life , or rather ( if we thinke that life is not properly attributed to God ) with reason and vnderstanding , the which without question doth most properly and essentially belong to God . And so we may for the weake capacitie of the vnlearned , describe God , supposing him to bee a reasonable element of aire , as before to the vnderstanding of the learned , wee made him to bee an infinit Angell . Thus to make vp and finish this patterne and picture of God , we are constrained to imitate Apelles that famous Painter , who going about and enterprising by the curiositie of his art and cunning , to counterfaite , yea to surpasse the perfection of naturall bewtie , would not insist in any one particular , but out of diuerse persons , made choise of that , which in each one of them seemed most excellent : taking from one the complection and colour of the eye and haire , from an other the forme and straightnesse of the nose : from the third the breadth and largenesse of the forehead , & so forth , in all the other parts of the visage , vntill at length , with much ado , he got togither into one face or countenance an exquisit and absolute , idea of bewtie . In like manner we are not to thinke that any one creature is able to affoord sufficient matter , whereof to make this infinite Image , that doth fill both heauen and earth , or that the shop of any creature ( how excellent so euer ) hath sufficient varietie of colours , wherewith to set it forth , as the dignitie of it doth require : it is well , if that all the perfections of all the creatures in the world , brought togither into one picture , do make but a resonable resemblance of him .

Gent.

Indeed , I must needs confesse , that you haue now fitted me a penney worth , & serued me in my kinde : and as I cannot truly call my selfe either learned or altogithe vnlearned ( for I went long to the Grammer schoole and I was a yeare or two at the Vniuersitie , before I went to the Innes of Court ) but rather a mungrell betwixt both , so now I may chuse , of whether side and sect I will be : and so worship , either the ayre with the common people , or with the learned your asspiring Lucifer , climbing vp to the throne of god . Yet by your patience , as touching your ayerie god , although I confesse that element to bee fitter then any other of these elementarie bodies , yet me thinks , the the element of the fire wold haue serued your turne better : considering that it is both far larger , as beeing higher , as also farre more subtile and simple , more piercing and forceable , then is the misty and fogayre , as all men know and confesse . Neither can you take exception against the visibilitie of it , as you make it very dangerous , and a great occasion of Idolatry , to resemble God to any visible thing : for although our fyre here below , being composed of all the other elements , bee visible and sensible , yet the element of fire as it is in the proper place and sphere , we see to be inuisible .

Sch.

The same reason that would not suffer you to rest contented in the similitude of the Angels , because as you say truly , their nature is greatly doubted of among the ignorant people , and in a manner vnknowne to the wisest , and therefore , it being darke and obscure in it selfe , is not fit to giue light to any other thing : so I say of your fierie element , that although the Philosophers prooue by good reasons , that howsoeuer it wete neuer seene , yet there is some such thing truly existing : for that otherwise there cannot bee that perfect quaternitie and correspondency of primarie qualities , which is needfull in the mixture of these inferiour bodies : yet for as much as it is not so certain , but that some who thought themselues to be Philosophers , haue doubted of it , and much more the common people , who do not weigh reasons , nor admit any other euidences for the proofe of the true and lawfull tytles of assertions , saue onely their owne sences , I thought , that I should fit your humour , and fulfill your request : which was , to haue a plaine and popular demonstration of the nature of God , not so well by this vnknowne and insensible element of fire , as with that other of the aire , with the which , as with a daily companion and friend , that will not be kept out a dores , nor yet out from our hearts , we are so familiarly and so entirely acquainted .

Sect. 6.

THere I confesse , you haue aunswered me to the full , and giuen me as good as I brought : yet seeing I haue begun to picke a quarrell with these discourses and definitions of the diuine nature , so litle learning as I haue , I doubt not but that I could find a fault in them , that you should not wipe away so easily as you haue done this , but I dare not be so bold with you .

Sch.

I will be so far from thinking it boldnesse , that I shall thinke my selfe much beholden to you for so doing : yea it is a thing which both I may and do challenge of you , and you are bound by promise to performe : for I did not take vppon mee to deliuer the whole truth of this doctrine as it were to speake vndoubted oracles , but rather in hope that by our mutuall helping one another , where eyther of vs should chaunc● to go astray from the truth , to ●ifte out some part of the truth of this vnsearchable mistery by our familiar reasoning too and fro of matters : and therefore , I can bee well content , to bee admonished , where I go astray .

Gent.

Then to tell you plainly , me thinkes that although these definitions which you bring , may haue in them some substance of trueth , and also some plausible shewe of popular facilitie , which I wil not denie , yet they haue no Art in the world in them , and for that cause are not onely not curious , but euen confused and obscure , and want that euidencie , which you seemed in framing them wholly to affect .

I haue heard and read many discourses of this matter , yet neuer knew I any take such a course , as to define one thing by another , and to inmble vp into one definition , things of diuers natures , as you do in defining god , to bee an infinit Angell , or a reasonable aire : for thus you make a monster of him , as it were an Hermaphrodite , halfe of one nature , and halfe of another , halfe reasonable , and halfe vnreasonable . You deale with me as men do with naturall fooles , when they cannot make them conceiue that three and foure make seuen , but by a mathematicall demonstration , setting seuen leauen horse loanes one vppon another : so you heap vp diuers particulars in stead of one generall . It had beene a better course , if according to the olde and ordinarie manner of handling and defining , in the first place you had sought out the generall kinde or nature : ( which you in the Schooler call the Genus in definition ) to the which the diuine nature doth belong , & is to be referred , & then to haue added either the proper form , or ( if that could not be found , as I think that in this case it cannot ) som formal proopertie , pointing as it were with the finger at the vnknowne forme . As in this example , you haue found out of Act. 17. 29. the Genus or kind of God , to wit , that hee is of the same kinde and nature that man is , in respect not of his bodie , but of his soule : and indeede so hee is , God is of a reasonable nature , for ●ee hath knowledge , wisedome , and will , 〈◊〉 which cannot haue place but in a reaso●able nature .

Now thisis but the genus of the definition , for both men and Angels are reasonable natures , and therefore you must adde the difference , which distinguisheth God from al other reasonable natures : but how can you make this infinitnesse to containe in it , all the attributes of Gods nature I see not as yet : and so you define God infinit reason , or the infinit reasoble nature . But I pray you proceed in declaring it , and pardon my boldnesse in telling you my foolish opinion thus plainely .

Sch.

It is not so easie for a man to doo right himselfe , as it is to finde fault with an other , as it may bee you will confesse anon , when we chaunge places , and you become the speaker , and I the censurer . I know that definitions should consist of one generall notion , not of diuers particular instances , yea I could haue done thus much my selfe , for it is nothing : but vpon yourmotion and request I tooke that other course , which if it be rude and voyd of art , blame your selfe , who were the procurer of it : yea I did meane to bring at length , the proper and true definition , void of all metaphoricall similitudes , as namely that God is as you say , infinit reason , or r●ther an infinit vnderstanding , the which is t●● fittest definition of him , that I can now think of . Yet surely for my owne part , I doo not so much trust my owne wit in conceiuing aright of the nature of God , but that I should bee glad in learning it , to haue the helpe of a type or particular example to direct me . But in one thing , you do me manifest wrong , in that you say , that I make a monster of the diuine nature , compounding it of the Angelical , humane , and elementarie natures . I dare warrant you , that the difference which was broght , to wit , infinitenesse , being put to the definitions , or to the aforesaid natures , will so purge them , that there shall not be one dramme of the drosse of any created nature left in them . Yea , try it when you will , and you shall finde it to bee the right Philosophers stone , which turneth all mettalles into golde , and that one dramme of it being put , not onely to an Angell , or to a whole element , but euen to the least flye in the world , or the least mote in the Sunne , is of force to make it true and very god .

For first it maketh it to bee the primary and authenticall nature , or ( if this word import generation to the eare of a curious grammatist ) the first essence deriued from none other , for then it was contained in that other , and then it was finite , for the thing containing , is the limit and bounds of that which is contained .

Secondly , this infinitnesse maketh it to be but one , because there cannot be two infinits : for wher there are two , there is diuision of the one from the other : & where there is diuision , there is the end of the one , and the beginning of an other , and so no infinit . Thirdly , infinitnes maketh the subiect to be immateriall , and incorporeall , for no matter or bodie can be infinit , for a bodie is of necessitie contained and circumscribed by a place , but if it be contained , then it is not infinit : whereof it followeth , that the infinit thing being without matter , is also without passion , for sola materia patitur : and so it be commeth also immutable , for there can be no change without passion . Fourthly , infinitnesse maketh a thing to bee immooueable , for whatsoeuer mooueth , hath terminos , a quo & ad que● , that is , it mooueth hither and thither , but in infini●o non sunt termini . And lastly , the infinite thing is simple , voyde of all manner of composition : for in composition there is diuision and qualitie , and so by consequent , there are limits . And thus we are to thinke of the diuine nature , that although it be of the kind of reasonable natures as some creatures are , yet in that it onely is infinit , it is sufficiently distinguished from them all : and is made first primarie or authenticall , without cause or beginning , but existing absolutely in himselfe , and of himselfe . Yea as he is himselfe without cause , or beginning , so hee is to all the other things , the cause and beginning : hee is the roote and fountaine , from the which all natures and beings , do spring and proceed : comming from him , yet not diminishing him , hauing all their essence , but no part of his essence from him . For this also is a proper effect of the infinite , to be the originall of all things , the which if they came from any finite thing , they should at length draw it drie , and so the nature or beeing of all the things in the world should perish , or beeing preserued by mutuall transinutation , yet they want an omnipotent agent to begin them . For ( by the confession of all men ) the first creation of the world , requireth a power not limited , but infinit , for that it is impossible to any finite power , to create : that is , to make something of nothing : & if the power be infinit , the subiect wherein it is , must be of the same nature . Again , God is one and but one , because he is God , to wit , that infint nature , which is sufficient of it self , to occupie , & fill ten thousand wordls : neither can abide to be iustled by a pewfellow , but must sit and raigne alone : this point of doctrine the whole world , euen the Iewes and Turkes do hold , abhorring all sound or shew of any pluralitie of Gods .

Again , God is immateriall and incorporeall , not existing as we do in earthly and corruptible bodies , or as the Angels doo in some more pure , solide and firme subiects , which may in some sense bee called bodies , or in the most subtile and pure matter that can be imagined , but as a pure actuall and substantiall forme , subsisting of it selfe . And therefore we are ( interpreting euery doubtfull thing , in the best sense ) to thinke that Tertullian giuing a body not onely to the Angels , but euen to God himselfe , ment him to be not a phantasticall imagination , or an accidentall qualitie of some other thing , but a true , real , substantiall , and essentiall nature , subsisting as truly and really as doth a body which we see and feele . Otherwise , by giuing God a body , we take from him his infinitnesse , & so his diuine nature , making him locall , mutable and mooueable . The which are in no case to bee admitted : for God is not contained in any place , but containeth in himselfe all places , bodies and natures whatsoeuer , 1 , King . 8. 27. How shall God dwell in this house , when as the heauen of heauens cannot containe and comprehend him ? Neither is he subiect to mutation , passion or alteration , as he should of necessitie bee , if hee were materiall , but is the same this day , and yesterday , now and for euer .

Lastly , we are not to admit motion in the diuine nature , for that in motion , there is a possibilitie of good , or some degree of perfection , which is not yet in act , nor attained vnto , and so there would be imperfection in God : but the diuine nature is not in any mouing possibilitie tending to any other state , but is euer in complete act and in absolute perfection , and resteth and remaineth in it selfe without motion , far more firme , and stedfast , then is any Rocke in the sea , or the earth or whatsoeuer can be imagined most immooueable : moouing all things , yet hee himselfe resting , for all things tend to him , but he to nothing . Lastly , the diuine nature is most simple and vniforme , all alike throughout all : voyde of all mixture , composition , combination , diuision or dissimilitude .

It is not compounded of matter and forme , for it is a forme needing no matter , wherewith to be vpheld , or wherein to exist , but vpholdeth it selfe , and subsisteth in it selfe : In it there is not cause and effect , for it is an efficient without an effect , and of that which is no effect , euen of it selfe : It is a totum , a whole without parts , for it is euery where the same , and like it self , or rather it selfe , and therefore cannot bee diuersely diuided , or distinguished into parts : and if our finite cogitations must needs make him haue parts , & conceiue him by peecemeale and parts , because wee cannot take the whole , then must wee needes make euery part to bee the whole : and lastly , it is a substance without accidents , for nothing can either accidere or accedere to that which already is all and infinit , neither doth it , as other substances do , extenuate it selfe into accidentall qualities , but whatsoeuer it sendeth foorth from it selfe ( or rather to it selfe , for from it selfe it cannot go ) that is it selfe , not any way extenuated , but remaining in the same plight , which it had before .

CHAP. III. Of the faculties of mans soule attributed to God .

Sect. 1. Gent.

HItherto you had my company , and I was glad of yours , but since you entered into the handling of this infinitnes , which you make the difference of the diuine nature , distinguishing it from other reasonable natures , you haue flowen so cleane out of my sight , that I haue no hope of ourtaking you . For if you thus exempt Gods nature from all logicall relation of substance and accident , of subiect & adiunct , of essence and attributes , by the which distinction , it is ( as you know ) vsually declared and laid open , you will take away all meanes , eyther of teaching , or of learning and conceiuing it .

Sch.

You mistake my meaning , which was not to exempt God from all logicall relation , and the groundes and rules of reason , without the which , I confesse , that neither the diuine , nor any other nature , can bee either declared or learned , or in truth exist in it selfe . For reason and logicke , which is the act and operation of reason , stretch themselues ouer all things that exist , howsoeuer they exist whether finitely or infinitely , although ( in vs ) it cannot fully comprehend , that which is infinite , yea and a little further too , euen to those things , which doo not exist . As for the diuine nature , it is as hath bene said , an essentiall and infinite reason , or vnderstanding , euen the fonndation and fountaine of all reason : and therefore , wee cannot thinke that it should abolish or destroy reason , for so it should destroy it self : but rather are to acknowledge that it doth establish it , and agree vnto it . Indeede the grounds and principles of naturall Philosophie , as they haue bene laid downe by heathen Philosophers ( who hauing little or no knowledge of God , had the more leisure to looke into naturall things ) doo fight with the grounds of diuinitie , and by not admitting any actuall infinite , do destroy the nature of god , as in other points we know , that the best Philosopher that euer was , was but a sory diuine , yet we may not in any wise thinke , that reason and diuinitie doo iarre or crosse each one the other , the which indeede are both one in effect : and therefore neither I , nor any other ( vnlesse he be voyde both of naturall & also of artificial logick ) can doubt or denie that God hath substance , essence , nature , forme , yea his proper attributes and effects : and the distinction of essence and attributes , which all Diuines make in handling the nature of god , is good & true . They deny indeed , that there are any accidents in God , and say that whatsoeuer is in God , is the essence of God , but then they meane by accidents , separable and mutable qualities , and by essence , essentiall and inseparable properties .

So there are no accidents in God , as in a man or an Angell are knowledge , wisedome , puritie , holinesse , strength , and happinesse , which are no part of their nature or essence , nor yet essentiall properties , for they may be remoued and separated from their subiects , as we know that many both men and angels are ignorant , foolish , wicked , vile , weak and miserable : but nothing that is in god , or doth belong vnto him , can be augmented , diminished , or any way altered , for as hee is once at any time , so is he alwaies at all times . Yet it cannot be denied , but that god hath his essentiall properties or attributes , and that they are and may be truly and really distinguished from his substance , essence , or forme , and some things ( I confesse ) are attributed to God , in respect of our weaknesse , which are not proper , but rather contrarie vnto the nature of God , as namely , the parts and sences of mans bodie , as hands , eyes , feete , going , seeing , and likewise the passions and perturbations of men , as anger , furie , hatred , reuenge , repenting , forgetfulnesse , and diuers other : all which are as farre discrepant from the nature of god , as darknesse is from light : and therefore they are to bee vnderstood as improper , and metaphoricall speeches , borrowed from our nature , to represent & make knowne vnto vs , the diuers actions of God . Againe , God is the Creator , Preseruer and Redeemer of the world : these attributes and many others of the same kind , are truly giuen to him , yet they are not to bee accounted his essential attributes , because they are not coeternall with God : therefore not inseparable , although creation import omnipotencie , and so an essentiall attribute . Besides , there are diuers other things attributed to God , but the true and essentiall attributes of God , are those which arise and spring from his essence and forme , as naturally , necessarely , directly , continually , and immediately as the beames , light and heate issue from the sun , yea as do the streams from a fountain , & the twigges and branches , from the roote and bodie of the tree : as namely , vbiquitie , eternitie , vnitie , simplicitie , & omnipo●encie , these are y● essential attributes of god , arising necessarely from his essentiall forme : to wit , from an infinit vnderstanding and reason , ( the which we are constrained to make the substitute and vicegerent of the essentiall forme of God ) the which must of necessitie ( as hath been said and shewed ) bee eternall , illocall , one , simple and omnipotent , yea omniscient and infinit in many other respects : yet these attributes are not the essence and forme of God , for they are diuers one from each other , as vbiquitie is not vnitie , nor vnitie eternitie , but the essence of God is not diuers .

Gent.

The difference which you make betwixt the essence and essentiall properties of God , as I take it , is this : that the essence is as it were the foundation , fountaine , substance , head , beginning , and roote , and the attributes , the top , streames , existence , inferior members , end , fruite and in briefe , they come from the essence of God : is not this your meaning ?

Sch.

You say true , and I thanke you for explaining it more fully then I could haue done : but what of that ?

Gent.

Then I pray you let me aske you this question , why may you not make some or all of the atttributes , the essence and forme of God , as well as the infinit vnderstanding of God , or at the least , why doo you not make the vnderstanding of God one of his attributes , as I am sure that vsually Diuines doo , who put the knowledge and wisedome of God in the forefront of his attributes ? I might trouble you with other obiections , for by this distinction of Gods essence from his attributes , you seeme to make prius and posterius , one thing before an other in God : and also to take away the vniformitie and equalitie of Gods essence , for that the beginning , roote , and head , is more essentiall , then the progresse , fruites and members : but I knowe you would say , that I doo but cauill and trifle with you : for that it is no absurditie to say , that in God one thing is before another , in order , though not in time , as the vnderstanding is to the will : and to the other you may say , that the head is no more essential to a man then is the foote , nor the roote , then a little twig , and therefore I pray you , resolue mee for that other matter , and let these passe .

Sch.

You might haue let that passe too , for any great hardnesse that is in it : as wil plainly appeare , if you consider the same distinction in men , or rather in Angels , fo● they haue essentiall attributes proportionable ( though not comparable ) to these in God : for they haue successiue vbiquitie ( for they can be any where in a small space of time : and for the eternitie , or rather sempiternitie of god , they haue immortalitie : for his simplicitie , they haue great subtiltie : and for his omnipotencie , great power and might : yet the beginning and foundation of their essence is in none of these , but in their reason or vnderstanding , the which onely giueth the denomination of a person to the subiect in the which it is , whether it be in the creatures or in god . Yea , it doth more properly make the subiect excellent , then doth any other respect : as namely , a man indued with vnderstanding , hath more of the image and similitude of God , and is in that respect more excellent then is the whole earth , being but a dead and sencelesse lumpe of clay , as it is said Eccles. 9. 4. That a quick dog is better than a dead Lyon , and as wee know , that the least bird that flyeth in the ayre , is more admired , & counted more excellent , then the hugest mountaine in the world that standeth stone-sti● . So that liuing things excel those which want life , as reasonable men excell brute beasts , as wise men excell fooles , as much as light doth darknesse , Eccles. 2. 13. as Angels surpasse men , as farre as the heauen doth the earth , in puritie and subtilitie , so doth the infinitnesse of Gods vnderstanding , ( not of his quantitie , time or power ) extoll God aboue all things , and in the first place makes him God . As for the methode which diuers Diuines vse , in putting the knowledge and wisedome of God among his attributes , in that they put them in the forefront of them , as you saye truly , it is plaine that they make them the beginning and foundation of the rest : yea , I could shewe you some of the latest of them , which make the knowledge and wisedome of God to be his life : and by life wee knowe that all things are saide to exist . And therefore , howsoeuer it bee impossible for vs to sound the depth of the diuine essence , and to shew fully and plainly , wherin the form of it doth consist , yet forsomuch as wee need not doubt , but that of all that is in scripture attributed to God , and said to be in him , his infinit vnderstanding hath the first place , both in excellencie , and also in order of nature , we may be bold to make it the roote , fountaine , and foundation of his essence , and the rest of his attributes the branches , streames , and progresse of it . For in the first place God is a substance , nature or essence , truely subsisting : then he is to be accounted , not a dead and vnreasonable , but a reasonable and vnderstanding nature : thirdly , not a finit , but an infinit vnderstanding , whereof it followeth , that he is eternall , illocall , simple , one and omnipotent .

Gent.

Now I do perceiue your meaning , neither will I gainesay it , or deny but that God is to be thought to be an vnderstanding nature or essence , and that infinit , hauing the aforesaid attributes belonging vnto it : But whether shall the vnderstanding or the infinitnesse of God haue the first place assigned vnto it ?

Sch.

These two can no more be seuered , then can the fire and heate , neither is the one before the other in time , nature , or beeing , both existing togither eternally : yet in the order of logicall relations and respects , as god is an essence before hee is an vnderstanding essence , so is he an vnderstanding or reasonable nature , before he is infinit . Neither are we to thinke , that the essence of God consisteth simply in infinitnesse , but in an vnderstanding , or ( if any other thing can bee named , which commeth nearer to the essence of God ) in some other thing , that is infinit : for the essence of God is not priuatiue onely , but most truly and properly positiue .

Sect. 2. Gent.

YOu haue satisfied me fully , and I thanke you heartily for your paines , in explaining vnto mee that poynt of religion , which of all other I haue alwaies desired to hauesom insight into : nether do I know what now to desire of you , vnlesse it please you to go on in the particular explication of these attributes of the diuine nature , and to beginne with the vnderstanding which you make not an attribute , bur rather the very essence of God , or at the least , that which commeth nearer vnto it , then any other thing doth that we know .

Sch.

Indeed the first place in the treatise of Gods nature , is woorthily assigned to his knowledge , or rather to his essentiall vnderstanding , the which must either bee made Gods essence , or else wee must confesse that we knowe not what itis , or wherein it doth consist : but to declare the true nature & manner of it , is as farre aboue my reach , as the heauen is aboue my head . Yet some little knowledge of it , the scripture doth affoord vs , to this effect , that the knowledge , reason , or understanding of god , is his infinit essence , knowing all things actually alwaies .

Gent.

Doo you make the knowledge and the vnderstanding of God , to be all one , or is there some difference betwixt them ?

Sch.

I doo meane but one thing by them both , to wit , that part ( for so I may speak tho improperly ) of Gods essence , which in order hath the first place : and I thought it best to vse diuers words , to signifie one thing for plainesse , and the greater euidence of the matter : for the one , to wit , knowledge , is the more vsuall terme , and yet the other seemeth to be the more proper and significant . For as in a man or Angel , knowledge is one thing , euen a separable or accidental qualitie , which is often wanting , as wee see in many men , who are ( in a manner ) altogither destitute of knowledge : and the minde , vnderstanding , or reasonable soule , another thing , to wit , the very essentiall forme : so in God we may say that the same thing is both his understanding , as it subsisteth in it selfe , and also his knowledge , as it hath relation to other things , namely to the creatures : and so knoledge as it is in the creature a separable or accidentall qualitie , so in God ( in whom there is no mutation ) it is an essentiall attribute arising from his vnderstanding , which is his essence . For if the world had neuer beene made , nor to haue beene made , wee could not in proper speech haue saide that God had the knoweledge of it , for so he shuld haue known that which was not : but that cannot be : for things which neuer exist , are neuer knowne in particular , howsoeuer they might and should haue beene knowne in abstract and generall notions . So that the knowledge of God properly taken , & precisely distinguished from his vnderstanding , is his understanding actuated or broght into act , yet not so large as is his vnderstanding , which is infinit , wheras gods knowledge of the world or of the creatures , neyther is nor can bee infinit , for that God neyther hath alreadie created infinite particulars , neyther yet in trueth can doo it , because so there should bee two infinits , one created or made , and the other the maker of it : for howsoeuer to our weake vnderstanstandings , not onely all the particulars which haue happened or shall happen in the world , but euen a asmall part or portion of them , seeme infinit , yet to God , they altogither are finite and numerable .

Gent.

You seem to make the knowledge of God to be his vnderstanding , not as it is subsisteth in it selfe , but as it is actuated and hath relation to the things that are knowne .

But by this meanes you incurre two great inconueniences : first in making it finite , the which you confesse , although in my minde it is not to bee admitted , for all Diuines make the knowledge of God infinit : and secondly , in making it to bee accidentall , and not of absolute necessit● in God . This will plainly followe , if the knowledge of God be limitted to the things in the world which are knowne : for although it was necessary that the world should be created , God hauing so decreed , yet this necessitie is not absolute , because God might haue existed , though hee had neuer made the world , and then hee should haue wanted this knowledge of things , because the thinges themselues were wanting .

This supposall is not altogither vain● and friuilous , for God as hee did exist without the world , before the creation of it , so wee cannot doubt , but that hee might haue done so still and for euer : otherwise wee should fall into that grosse absurditie of some Philosophers : who to make the world eternall , make it essentiall to God , and to follow him as necessarely , inseparably , and as wee say , as hard at heeles , as the shadow doth the body , the which I doubt not , but you condemne as most absurd .

We are rather ( in my mind ) & so others also thinke and write ) to acknowledge not one●y the vnderstanding , but euen the knowledge of God to be infinit , in that it stretcheth it selfe not onely to the creatures , but euen to God himselfe : whereof it will followe , that it is both infinit , ( for whatsoeuer knoweth and comprehendeth that which is infinit , is it selfe infinite ) and also essentiall to God , because it is not onely eternall , as is the knowledge of the creatures in God ( although it bee not of absolute necessitie ) but also absolutely necessary , because it cannot bee supposed , that God could exist without the knowledge of himselfe . Yet I will not wholly reiect or deny this destinction which you make of the vnderstanding of God from his knowledge : for although of all Gods attributes , his knowledge doth most properly and immediately flow from his vnderstanding , yet me thinkes that there is a difference to bee put betwixt God and his knowledge , as well as betwixt God and his power : yet for so much as through ignorance of Gods true forme , wee are not able to declare the nature of his essentiall vnderstanding , ( the which we are constrained to put in the place of his forme ) heereof it commeth , that we are not able to distinguish this essentiall vnderstanding of god from his actuall knowledge . And therefore leauing the knowledg of gods forme ; essence , and ( as wee make it ) of his essential vnderstanding to himselfe , who only eyther doth or can knowe it , let vs I pray you , proceed in considering this his actuall knowledge .

Sch.

I like well of that you haue said , and do thinke you for shewing me wherin I erre : yet this I may say for my self , that vnlesse you had in a manner compelled me to imagine or coyne this or some such distinction , I should not haue mentioned it : but to proceed . It was said of God , that he knoweth all things actuallly , alwaies . For the first , it is plain and not greatly doubted of by any , that all the actions of the creatures , and whatsoeuer doth any way happen vnto them , is as manifest vnto God , as is the sunne at noone : he doth see with eyes , which need no light , for darknesse and light are all one to him : the heart of man is deepe and deceitfull aboue all things , yet hee soundeth the depth of it , seeing and perceiuing his most secret thoughts , as plainly as if they were things done in the sight of the whole world : the which thing , although it seeme most impossible , and bee incredible to many , yet wee knowe ●ssuredly 〈◊〉 ●r●●h of it , both by the word of God , and also by manifolde experience : and no maruell , seeing that he hath framed and fashioned them , hee hath made the eye and care , and therfore must of necessitie both see & heare . Neither doth the infinitnesse ( as it seemeth to vs ) of the particulars which happen in the world , hinder this vniuersall knowledge of God : for they all are to him , not onely not infinit , but a fewe in comparison of those which he might & should know if they were to be knowne , that is , if they did exist . It hath be ene admired in some great men , that they haue bin of such capacitie & readinesse of wit , as to be able at one instant to mind diuers matters , and to endite to two or three Secretaries as fast as they could write : for why ? as we , our outward sences and inward faculties , are not many , but one particular , so they cannot well stretch themselues at once to many diuers obiects , for then Pluribus intent us minor ad singula sensus .

But it is not so with God , who although in trueth he be but one particular nature and essence , not many or diuers , yet hee is more large & vniuersall , then the whole , yea then a thousand worlds . And so if we consider the proportion of his infinitnesse to all things existing , wee shall finde , that it is farre easier for God to know and minde at once , all the particulars which eyther haue beene , are , or are to bee , then for one of vs to thinke on any one particular thing or matter . As if ( that wee may vse the similitude of the diuine essence which was brought before ) wee should suppose a man or an Angell to bee of so large a braine and vnderstanding as is the whole element of the ayre , the which we know to be euery where , if it be not kept out by some more solide bodie , and that euery part of it were of sufficient vertue to conceiue and knowe : we then should not mauell , if at one instant hee did know and consider of all the things in the world , and that without any confusion of wit : how much more then shall we graune this vniuersall knowledge to God , who is far more vniuersall than the ayre , he being not onely about things , but euen in the middest also of the most hard and solide stone , and not excluded by it , or by any bodie out of any place : yea hee being wholly euery where with euery man , yea with euery pi●e of grasse on the earth , and with euery corne of sand on the sea : and how then can wee maruell , that hee should bee able to know all things at once ? In the second place we are to consider , that God knoweth himselfe , and also the whole course of all things actually , that is , hee doeth not attaine to the knowledge of it by doubtfull reasoning , discourse and consequence of one thing from another , but seeth it existing as certainly as if it were actually existing and present with him . Otherwise , if God did attaine to the knowledge of things , by way of vncertaine discourse , it would follow , that his knowledge is sometimes potentiall and imperfect , not hauing as yet attained to the thing it aymeth , but beeing onely in the way towards it : whereas we are to thinke , and hold for a most certaine trueth , that the whole course , order , beginning , progresse and end of the world , is and h●th beene alwaies from euerlasting , seene and knowne by him , and that without successiue discourse , & by one perfect and comp●e●e act of knowledge : the which we say in the third place , to be eternall in God , not that he needed so long a time for premeditation , how to deuise and dispose things , so as they should all agree togither in tending to one & the same end for the which he decreed them : for in this respect , the whole frame and c●u●se of the world , may be said to be extemporall , & as we vse to say , nasci sub stilo : that is , to be penned and made without any premeditation : ●or to him , the least time is as good as a thousand yeares for deuise : yet we are to thinke , that the frame of the world was not deuised when it was made , nor a litle before , but that the idea and patterne of it , hath plainly & fully existed in God from all eternitie , as the spitit of God witnesseth almost euery where in the scripture , speaking of the eternall loue and purpose of God toward his elect .

Gent.

You say , that god knowe●h all things actually alwaies , and I thinke you say true : yet I am sure you know the olde exception & obiection , which hath been alwaies made against this doctrine , not onely by heathen Philosophers , but also by Christian Diuines , who graunt this to bee true in all those actions which God worketh , eyther immediately by himself , or by the means of those creatures which are not indued with libertie of will : in all which they graunt that there may be an appoynted order & course , wich shal certainly come to passe , because the things thus disposed are not at their own disposition , so as they might break the order set by God , but are wholly gouerned by God , who neuer changeth his purpose or determination in any thing which he hath apponted : but as for the will of man , the which they say , is in it selfe most free , yea as free as the will of God himselfe , because otherwise it is not wil , that they say must be exempted from the foreknowledge , ( at least from the necessarie foreknowledge ) & fore appoyntment of god , for that it is wholly at the owne disposition , and not controlable by any other , howsoeuer it may be hindered by a superior power from bringing it selfe into perfect act , yea or from existing also : yet as long as it doth exist in his place and subiect , that it cannot be barred of free choyse in any thing that is propounded vnto it . And that for this cause it wil not stand , and therefore cannot be placed in any set and constant order , it beeing so slipperie , vncertaine , yea as it were altog●ther lawlesse , vnruly and exorbitant : what thinke you of this poynt ?

Sch.

Surely I haue alwaies thought it to be very hard and intricate , and that it was no maruell to see many so troubled and grauelled in it , that they could not possibly see how the will of man could be yoaked by any necessitie of God● decree , and yet left in the naturall freedome . But that wh●ch is impossible with man , is possible with God , who hath taught vs in his word , as touching the foreknowledge of things contingent , as are the issues and elections of mans free will , that not onely the sencelesse , but euen the reasonable creatures with all their actions are ordered by him : and that for that end and purpose , not onely the persons , wordes , and deeds , but euen the most secret thoughts of their mindes and inclinations of their willes , are both seen and also foreseene of God , who doth accordingly direct and dispose of them , as seemeth best vnto him : yet the freedome of the will remaineth ( as indeed it cannot bee taken away vnlesse the will it selfe , yea the creature it selfe , wherein the will resteth , bee abolished ) not hauing any kinde of violence offered vnto it , but moouing it selfe of it self , which way it pleaseth : euen as we see a man sitting on his horse , doth not carrie the horse , hither & thither , but is carried by the horse , who goeth on by his own free wil , yet guided and ruled by the rider , and directed to that place which hee hath appointed . As wee plainely see in Adam , transgressing Gods commaundement giuen as touching the forbidden frute : the action was voluntarye and contingent in respect of Adam , who might haue abstained if hee hadde would , for GOD did no way compell him or impell his will to eate the forbidden frute , but did both by promises and by threatnings disswade him from it . Yet there is no question to bee made of it , but that GOD hadde as certainely foreseene and foreappointed it , as if hee hadde resolued to compell Adam by outward violence , or by inward compultion of his minde and will , to eate it . And so we are to thinke of all other the like cases , that God doth plainly foresee , that this or that without faile will be the issue and effect , though the causes be ambiguous , contingent , and as like in our eyes to bring forth the contrary effect : for he seeth easily , what motiues are in the minde to moue the will , and what force each of them hath to sway it hither or thither .

Gent.

Yet you haue not so fully resolued this doubt , as I do desire . For euen Cicero himselfe , or whosoeuer other is most peremptoric in exempting mans will from Gods prouidence , will confesse , that contingent things may bee foreseene in the causes ( thogh not in the effects themselues ) when they doo plainely preuaile , and ouersway the one side the other : yet they affirme , that the will of man , setting it selfe of purpose to the full vse of the naturall freedome & nimblenesse , may dispose it selfe to a me●e contingencie , which cannot possibly be foreseene , because it will chuse and worke , not by the meanes or inducement of any motiue whatsoeuer , which would bewray the intent and issue , but freely of it selfe , and to no other intent , but to shew the absolute soueraig●tie of it owne power .

Sch.

I haue already tolde you , what I haue gathered out of Gods word , as touching this point of his foresight of contingent things . I for my part , doo rest heerein , and so I wishe that you would doo without any curious inquisition into their needlesse questions , wherof it is best to let them dispute , while they list , and to determine when they can : In the meane time we wil proceed , and speake somewhat of the wisedome of God , the which is , besides his knowledge , vsually attributed vnto him .

Sect. 3. Gent.

INdeed , I haue often heard , that in men knowledge and wisdome may be not onely distinguished , but euen quite separated the one from the other , as it is vsually said of you schollers , that the greatest Clarkes are not the wisest men : yet I thoght that in God , knowledge and wisedome were all one , and not to be distinguished .

Sch.

I haue heard as much my selfe , but I neuer thought him of whom I heard it , eythe more learned , or the more wise for saying so if he spake as he thought : and yet I know that they are diuerse , and different things , as are speculation and practise . But ( to come to the matter ) in God they are not two diuerse things , but one and the same thing diuersely considered : for knowledge is a generall notion and speculation , which when it commeth to bee put in practise in the making , ordering and disposing of the creatures , is called wisedome , to the which the counsels and decrees of God ( whereof hereafter ) are to be referred : and so knowledge is of simple , but wisedome of compound things , ioyning togither in perfect order and agreement those things , the natures wherof , were before fully knowne . Gent. You fall againe into the same error you did before , in limiting and restraining the knowledge of God to the creatures , which doth infinitly stretch it selfe abroad euen to God himselfe , and so sheweth it selse to be infinit : so now also you tie his wisdome , which in my minde , you may more rightly extend , so as it may belong also to God himselfe . For howsoeuer as he existeth eternally himselfe alone , he needeth not to be ordered by any wisedome , neither can properly bee said to be ordered by his owne wisedome : for that order hath place , not in one simple nature existing in it selfe , both immutably and also immoueably , without any possibilitie of variance , discord , or confusion , but rather in diuerse things , whose natures being different , are by wisdome conioyned togither in good agreement : yet in that it pleaseth God of his goodnesse so to debase himself , as to haue any dealings with hi● creatures , in this respect euen God himselfe and his actions are to bee ordered disposed and guided : that as the creatures are made to agree among themselues , so they may agree with God also their Creator , to their owne happinesse and his glory .

Sch.

You are too curious to be pleased , & too cunning to be taught : I speake of things after the common and vsuall maner , according to the which , the obiect of Gods wisdome , are his creatures , and not himselfe : yet I confesse that this distinction which you bring , is true and not to be reiected . But as touching this wisdome of God , shining euery where in the world , it is highly extolled in the scripture , as being most wonderfull and pleasant to behold . And no doubt , but that it is a great happinesse , that a man hath this grace giuen him of God , and his eyes opened to consider and acknowledge it in any measure . For if the Queene of Saba were so rauished with the report , and much more with the sight of Salomons wisedome , appearing in his fit & sound answeres , sayings , sentences , and prouerbes , containing in them great depth of knowledge , and also in the practise of his life ( whereby hee turned his speculatiue knowledge into practicall wisdome ) in the orderly constitution of his house and kingdome , and the right contriuing of al matters belonging therunto , that shee thought her trauell in comming to heare , see and behold it , well bestowed , and the seruants of Salomon , most happie men , for that they making their daily attendance in his Court and presence , had singular opportunitie of knowing and considering it : how much more happie a thing are we to esteeme it to haue the wisdome of God reuealed vnto vs : from the which , as from the sunne shining in the firmament , this dimme candle of Salomons wisedome receiued light . If Salomons house and kingdome were so well appointed and so wisely ordered , that it wrought in the beholders admiration , yea astonishment and vnspeakeable pleasure , how much more excellent shall we think the orders of Gods house to be , whether we consider the world in generall , which is the outward court , into the which , all both holy & prophane are admitted : but much more , if we consider the Temple it selfe , to wit , his Church , wherin he is serued and worshipped , and wherein hee doth reueale his glory in Christ & his Gospell , after a speciall maner : but most of all , if we consider his glory in the holy of holiest , to wit , in the heauens , & in the heauen of heauens , where the Apostle heard , and we may imagin , things not to be vttered . First then , when as wee come into the outward Court of his Pallace , and consider eyther the whole frame of the world , or the particular creatures therein contained : how euery thing is so curiously contriued in it self , so correspondent to the rest , we shall see how truly wise Salomon doth acknowledge the incomparable wisedome of God , in the creation of the world . Prou. 3. Iy . 20. The Lord through wisedome , hath laid the foundations of the earth , and hath established the heauens throgh vnderstanding : by his knowledge the depthes are broken vp , and the Cloudes drop downe the deawe . If wee should enter into particulars where should wee beginne , or how should wee euer make an ende ? what profession is there in the world , which would not thinke it great madnesse , not to mention that about the which it is conuetsant , as a most pregnant witnesse of the infinit wisdome of God ? how doth the Astronomer with endlesseadmiratiō and astonishment , gaze vpon the starres , and is neuer satisfied with beholding their brightnesse , counting their number , demonstrating their greatnesse , obseruing their vertues and influence not to speake of those , as not worthy to be mentioned , who with the heathen worship the Sunne , Moone and Starres , by ascribing all operations and effects vnto them : neither yet to roue abroade in these large fieldes , which yeeld as many arguments of Gods wisedome , as the earth doth piles of grasse , but to keep at home in our owne houses : how infinitly , and yet how worthely do Phisitians extoll the frame of mans body , how euery part is so wisely and warely deuised to auoide all harmes and inconueniences , which might happen : neither do our bodies , alone that , but euen the lowest flower , that groweth out of the earth , ( the which if it can be but rudely counterfeited in wood , stone or colour , workmen think their cunning , and Princes their Pallaces highly aduanced ) yea the silliest worme that creepeth on the ground and the least flie that floteth in the ayre , , declare the same . For the which purpose the studie of naturall Philosophie is to bee accounted , as pleasant so also very profitable , and worthy to be followed by Christians , as their gifts and callings do permit : for without question , they that go downe into the depth of it , see the wonderfull wisedome of God . But if we enter into the inner Court of Gods Pallace , to wit , into his Church , and there consider his dealings with it from time to time , the small beginnings , the slowe progresse , the meane knowledge which it had in the first ages , as it were in the infancie of it , and how in these latter ages , it hath so mightely preuailed & so stretched it selfe so far abroad into the world , still fleeting and moouing as doth the Sunne in the outward Court ) from the Easterne to the Westerne countries and kingdomes : But if we step a little further into it , and there consisider the deepe misteries of knowledge , and wisedome , contained in the bowels of the scripture , the vnsearchable obscuritie of aenigmaticall Oracles mocking the sharpnesse of all humane wit , the agreement of ceremonies with the body , of the types , with the things signified , of punishments with sinnes : but especially , if wee consider in the three folde state of man himselfe , first the stately building of this Pallace , begun in Adam , then the miserable ruine of it in his fall and lastly , the glorious repairing of it'm Christ the second Adam● , it cannot bee but that we shall burst forth with the Apostle into admiration of it , and say O the depth of the knowledge and wisdome of God , how vnsearchable are his iudgements , and his waies past finding out ? and agree to the truth of that , Eph. 3. 10. that the wisdome of god , shewed in the church is so great , that the Angels in heauen do & may well admire it : and as it is Col. 1. 3. that in Christ and in the matter and mistery of the Gospell , the very treasures of Gods wisedome are both hid and reuealed . Lastly , if we should draw a litle nearer , and with confidence enter into the glorious presence of God in heauen , where there are no cloudes or mystes , to keepe from vs the cleare sunshine of his wisedome , all his counsels , decrees , deuises and dealings , beeing vnfolded , and fully accomplished , we should then say as the Queene of Saba said of Salomons wisedome , and the vnspeakable pleasure conceiued by the beholding it , that the report which goeth on earth and in the church of the wisedome of God , yea the conceit which we haue in our mindes of it , how great soeuer it be , is as nothing to the thing it selfe . But I wil not be so presumptuous , as to take in hand this argument , or to attempt to set forth the wisedome of God , as it shineth in the world , and in the Church , and much more fully , ( although as yet not so plainly to vs ) in heauen : It were an argument fitter for the tongues or pennes of Angels then of men , and whereof we may say , that if all should bee written , that might bee brought to that purpose , the whole world would scarce suffice to hold the bookes which would be written .

Sect. 4. Gent.

WHat followeth to bee considered in the nature of God ?

Sch.

Surely euen that , that followeth the vnderstanding in the nature of man , from the which we borrow al these attributes , as types and similitudes of the nature of God , and so we do after a sort put our own coat on Gods backe , or rather put our whole nature both the body and especially the soule vppon his diuine nature , as he himselfe did in the incarnation of Christ , that so we may see & know that , which otherwise and of it selfe , is inuisible , and not to be knowen , and therefore as in the humane , so also in the diuine nature , we must to the vnderstanding , ioyne the facultie of will , the which cannot possibly be seuered from an vnderstanding , for that there is no vnderstanding , which if it be not actuall , or in complete act of it owne nature and eternally , as is the vnderstanding of God , yet it is potentially actual , that is , it tendeth to action , whereof this facultie of will is the fountaine and beginning .

Gent.

Nay surely , you need go no further in declaring what is the wil , or any other thing in the essence of God , if it bee so as you say , that these attributes are not truly in God , but onely resemblances and shadowes of his nature . Belike we haue al this while bin conserring about moonshine in water , & striuing about shadowes , altog●ther voide of the substance of trueth . I did verely thinke , that the vnderstanding , knowledge and wisedome , whereof you haue spoken , had beene truly & really in god , and not only shadowes of his vnknowne nature . I may well vse the similitude of the Prophet , and compare my selfe to a man , who beeing hungrie and thirstie , dreameth that he eateth and drinketh according to his owne appetite , but awaking on a suddaine , hee findeth himselfe drie and emptie : so I did all this while imagine that you did feed , and in trueth euen fill my hungrie and thirstie soule with the knowledge of God , the which I do farre more earnestly and greedely desire than euer I did meat or drinke , and behold , on a suddaine you awaken mee out of this pleasant dreame , and tell me that all is nothing but mere imaginations .

Sch.

You take mee at the worst , and farre woorse then you should do : I haue not fedde you with winde or vaine dreames , as you inferre of my words , but the trueth is this . The nature of God is so vnsearchable , and so faare aboue the reache of any created wit , that when we haue come as neare it as we can , and haue to our thinking , gotten some hold of it , yet the very remembrance of ourowne weaknesse in comparison of the infinitnesse of it makes to vs to distrust and suspect our selues as beeing deceiued with a false conceit of that which cannot possibly bee truly conceiued & comprehended : here of it commeth , that although we be verily perswaded that understanding , knowledge & wisdome are in God , not onely truly and really , but also most properly as in the naturall subiect or rather substantially without any subiect , but being to themselues an vpholding subiect , yet we doubting the worst , and thinking that the diuine nature , is something more , and more excellent then an infinit vnderstanding , although in truth there cannot bee any nature more excellent then an vnderstanding , or a resonable nature , nor any thing more then that which is infinit : and also thinking that for so much as these things to wit , vnderstanding , knowledge and wisedome haue place in the nature of man , whom we see and feele to be a most weake and silly creature , that therefore they cannot be truly in the nature of God , hereof it commeth , that wee rather call them the attributes or resemblances of his nature , then his very essence or nature it selfe , the which in trueth they are .

Gent.

That is an other matter , but then we must not foster in our selues this vaine feare and doubting to affirmi him to bee that which we learne and know out of his word , that he is indeed , but rather boldly without any wauering or doubting , affirme him to be that he is , knowing most certainly that wee are not deceiued : and if we be deceiued , that then God himselfe hath deceiued vs , with whom it is better to erre , then to holde the trueth in our owne conceits . But I cannot but laugh to my selfe , when I thinke of one thing that you said , that wee doubted , least that vnderstanding , knowledge and wisedome , were not truly in God , because they are truly in the nature of man , whereas you should haue inferred the cleane contrarie : to wit , that wee know assuredly , that God is an vnderstanding or reasonable nature , because man who is reasonable , is the image of similitude of God , yea , and made for this end , to shew & represent to vs the nature of god : but how I pray you , can a reasonable nature bee an image or similitude of that which is not reasonable ? Now proceed I pray you , and shewe me , how and what you make will to be in God ?

Sch.

Will is very fitly and truly , yea essentially giuen to God : for as in the soule of man , will is not an accidentall qualitie , which may be spared without the diminishing or abolishing of the subiect , as may knowledge or wisedome , but an essentiall facultie issuing properly and immediately out of the vnderstanding , and cleaning inseparably vnto it ( for that it is impossible that the conceits receiued into the mind , should rest ydly there , and not tebound backe againe into action , euen as the beames of the sunne lighting vppon a solide bodie , cannot but reflect , and so make heate ) : so we are to thinke , that the essentiall vnderstanding of God doth naturally , necessarely and eternally , bring foorth the essentiall will of God , the which may bee defined , the essential act of his vnderstanding , the fountaine and beginning of all his actions which are simply good .

Sect. 5. Gent.

HOw doo you make the will of God to bee the beginning of all the actions of God ?

Sch.

Euen as it is in all other things which haue will , the which is of this nature , that in what subiect soeuer it be , it will there dominere , and haue the sole and supreme authoritie of doing all things : and therefore may truly be called Primus motor , the first mouer and beginning of all actions , for euery thing that hath wil , doth that onely ( or at the least tendeth to the doing of it , wich it willeth . As for the vnderstanding , althogh it be in order & nature before that will , yet it is not said to be the beginning of action , because it onely moueth , perswadeth , and directeth , but doth not inforce or compell : for as wee vsually say , counsel is no commaund : whereof it commeth , that although in God there be no such disagreement , yet in the creatures it doth of●ē come to passe . that the will reiecteth the counsell and direction which the minde giueth , and worketh without or against reason , according to the owne inclination . But the will is followed and obeyed by the actions in all things possible , euen as the commaundements of a soueraigne Monarche within the compasse of his kingdome , are put in execution by loyal subiects , without any resistance . And indeed will may very fitly be it compared to an absolute & mightie Monarche , for that it cannot either be controled , commanded , or compelled by any superior power without it selfe , or yet resisted by any inferiour within his owne dominions : it being impossible euen to God himself , to inforce or constraine the will of the least of his creatures . He may indeed abolish & destroy al the wils and all the creatures in the world , or enforce them by outward violence to whatsoeuer pleaseth him : yea he may ( as hee doth in regeneration ) by changing & inlightning the minde , make that the will shall incline it selfe to that which it did before abhor : yet he cannot compel any thing to be willing , it being of it selfe vnwilling . Wherof it commeth , that this soueraigne monarche hath place in those creaturs only , which are intire & absolute in themselues , not depending vpon any other without it self-whatsoeuer , for abilitie of motion & action . And therfore trees , which haue not in themselues sufficient power of natural heat , wherby to mooue themselues at their own pleasure , but do depend vpon the sun , by whose heat they are helped , cannot be said to haue will . But as for those things which do perfectly liue and mooue , as do all things which haue life and soule , for they do as freely mooue or rest , and performe any naturall action , as any man or gell .

Gent.

I like wel , that youmake the wil of god the first beginning of al his actios : but to make this common vnto the creaturs , as if they wer so absolute , that they did not , nor neded to depend on god , me thinks it is harsh , and soundeth somewhat to the disgrace of God , to whom ( me thinkes ) you should not deny this royall prerogatiue , that his will should bee the first moouer and beginning , not onely of his owne actions , but also of all the actions of all the creatures , rather then to make euery liuing creature , as it were a priuiledged place , exempted from his iurisdiction .

Sch.

Wee are rather to account it to bee a great praise and glorie to God , that as hee himselfe is most perfect , so he is able to make other things also , not onely imperfect ( as some of the creatures , to wit , those which want sence , may bee called , although they also be perfect in their kindes ) but also perfect and absolute in themselues , able to mooue themselues ( within the compasse of their naturall power ) when and as it pleaseth themselues , without any outward helpe whatsoeuer . Let vs suppose ( for wee may reade of such a matter ) that some cunning Mathematican made a doue of wood , or some such matter , which could flie out , and returne to him home againe : should hee thinke it a disgrace vnto him , that this doue needed not his helpe , or that hee should carrie it abroad , when as it could flie of it selfe : and not rather thinke it a matter of incomparable praise , that hee could make such an absolute and admirable peece of worke ? yes surely , for the perfection and absolutenesse of the worke , doth not detract , but addeth to the praise of the workman : as no doubt but that it is a great glorie to God , that all the creatures in the world mooue , preserue , and increase themselues , by the sole means of that vertue & strength which hee put into them in the beginning , without any other supply or strength , althogh without question , they do many waies both need & feele his helping hand . Yet hath not the creature hence any matter of boasting against god , for that all that absolutenesse and perfection , which it hath , came not of it self , but from God : who as hee gaue it , so hee is able to take it way , and as hee made all the creatures of nothing , so also to consume them all to nothing , if it were his will . Besides , if wee did make the will of God the beginning and fountaine , not onely of his own actions , but also of the actions of the creatures , wee should admit many inconueniences and absurdities : for then all the enormities , monstrous confusions & sinnes , which are in the world , should bee ascribed and referred to God , as to the fountain from the which they sprang . Yea , wee should fall into their heresie , or rather extreame madnesse , who imagine the whole world , and all the creatures contained in it , to be the bodie of god , & god to be the soule of euery liuing thing , them the which nothing can be imagined more grosse and impious . So then in this comparison of the will of God with the will of the creature , we see in the first place , that as God , so also the perfect , that is , all liuing and moouing creatures , haue their proper wils , not onely distinct and diuers from the will of God , but also free and absolute in themselues , and exempted from being constrained or enforced by the authoritie or power of God , yea it may be said truly , if it can bee so ●aken and vnderstood , that the will of the creature is no lesse free in the own kinde , then is the wil of God , for nothing can bee added to that which is in the highest degree . Whereof it commeth , that this freedome of will is alike in all things , in the brute beast as in the reasonable man , in men as in angels , in the creature as in the creator , yea ( si paruis componero magna liceret ) in the least flie or weakest worme , as in the mightie God of heauen and earth . Not that any creature hath so effectuall a will as God hath for there is no comparison between the power of God , and of all the creatures in the world ioyned togither in one : as a poore man is not of so great abilitie as is a great Lord , yet his freedome may bee as great , The creature can doo nothing , but it may will any thing against the will of god : the mightiest creature is not free to doo what it list yet the weakest is free to do whatit list , as can be imagined , euen as the prisoner that lieth bound in chaines in the corner of a straight prison , is as free in will , as the king that sitteth on his throne . Freedome therefore is so inseparable and essentiall a propertie of the will , that it cannot possibly by any meanes or power whatso-soeuer , be taken away eyther from the brutish , the reasonable , or the diuine will . Will may be taken from the creature , & the creature out of the nature of things ; yet cannot freedome be taken from the will , for it wil follow it , either existing or at the least desisting with it . Lastly herein agree the wils of the creature with the wil of God , that all of them , whither created or vncreated , tend & incline to good , not all to that which is in trueth good , yet al to y● which is in appearance good . For as it is the nature of euery thing to preserue , & to delight it selfe , so for that purpose it escheweth whatsoeuer seemeth euil , and inclineth it self towards y● wich it iudgeth good & pleasant . And as euery nature is diuers from all other , so euery one hath a particular good to the attaining wherof itmoueth it self , and also the subiect which it hath in subiection , and in the fruition whereof , it resteth and pleaseth it selfe , as in happinesse & the chiefe good . Thus the nature of God hath a proper kinde of good belonging to it , the which is simply and chiefly good : to wit , his owne glorie , wherevnto the will of God in all the actions of God doth ayme and incline : for in it , rising out of it selfe before the creation , & since gotten , or rather continued by meanes of the creatures , it doth rest and please it selfe for euer .

Sect. 5.

THus farre the will of God agreeth with the will of the creature : now followeth the difference , the which cannot but be great . First they differ in that respect , which hath alreadie beene named , to wit , that the will of God is alwaies effectuall and actuall , alwaies bringing it selfe into act without faile , or any difficultie , and therefore is neuer in vaine , whereas the creature doth often incline and mooue it selfe inwardly towarde some obiect , but cannot goe forward in accomplishing and bringing foorth into act that inward motion : being hindred either by the impotencie of the subiect wherein it is , or by some greater power , but nothing can resist the will of God , or make his purpose frustate . This is the first difference , and yet to speake properly , and to say the truth , this is not a difference of the wils , but of the persons and their power : For the wil being hindered from putting it self into execution , may be as strong , yea vsually is more strong then when it hath outward power ioyned vnto it . Secondly , the will of God is immutable and the same for euer , that which he willeth once , hee willeth alwaies , but the will of the creature is more variable then is the winde neuer constant , but continually altering it self from one obiect to another , yea often to that which is cleane contrary to the other : & that not onely in particular obiects , but euen in regard of the general kinds of good , ●eiecting the true good for a false appearance , & with all true happinesse , for a vaine and transitorie shadow of pleasure . Neyther is it any maruell , that the will of the creature is so variable , when as it is so easily deceiued , and ledde out of the way by error and ignorance , or else ouerruled by headstrong affections , from both which the nature of God being free , admitteth no manner of alteration in will . The reasons which may seeme to inferre alteration of will in God , are drawne out of those places of scripture in the which it is said , that God hath not performed , that which hee hath spoken and purposed : as when he being mooued either with the sinnes and vnthankfulnesse of the wicked , or by the prayers and repentance of the godly , doth confesse himselfe to repent of that good which hee hath done to the one , or of those afflictions which he had threatned to the other . But the trueth is , that God neuer repenteth himselfe eyther of the one or of the other but taketh to himselfe the person and manner of men , who not foreseeing what will follow , do often repent themselues , and are sorrie both for benefites bestowed on vnthankfull & vnworthie persons , and also for too great seueritie and rash anger vpon those whom they loue .

Gent.

You haue made one obiection against the immutabilitie of the will of God , & haue also fully satisfied it : I pray you do as much to one that I will make .

Sch.

I know not whither I can or no , but I will do my indeuour .

Gent.

You need not feare it , for I knowe you haue often both mooued and aunswered it ere now : it is this . If the will of god cannot be altered in any thing that he hath determined , and that he hath determined all things whatsoeuer , what need wee vse any meanes for the attaining of any good , or what will it auaile to labor to eschew euill , when the determinate will and purpose of God , cannot be by prayer , or by any other meanes auoyded , but must of necessitie stand and take place .

Sch.

The answere is as you say , easie & ordinarie , for God willeth and worketh ( ordinarily ) nothing but by the ordinarie means effectuall for that purpose , the which he hath commanded vs to vse : and therefore we are to thinke & hope that our endeuours are the meanes which hee hath appoynted for our good . If our endeuors take not effect , we are to acknowledge those wants & harmes to be sent from God , the which ( otherwise ) we could not haue denied to haue happened through our owne default : and therefore we are to be carefull in vsing all good means effectuall for any good purpose , and especially of prayer , which you bring for an instaunce : for to imagine that God hath so tied himselfe to a stoicall fate and necessarie course of things that hee can not , though hee would , grant our desires , is most fond & foolish , contrary to the whole course of scripture , and in truth , the vtter subuersion of all godlinesse . You might in like maner obiect , that it must needs be graunted , that God doth sometimes change his wil , seeing that he willeth contrary things , wich cannot come to passe : for example , God would haue all men to be saued , and come to the knowledge of his trueth . This is true , for it is the word , yea the very words of god , 1. Tim. 3. 4. Againe , it is his wil that som should perish , for it is certaine that some do perish , and that neyther without nor against the will of God , but by his will & purpose , as the scripture doth plainly teach vs euery where . Likewise it was the will of God , that Adam should not eyther taste or touch the forbidden fruite , for hee forebad him : and yet wee cannot doubt , but that God had foreappoynted , that Adam should fall by eating the forbidden fruit , and so in infinit other instances : for answere of all which , wee are to distinguish the commaundements of God giuen to vs from his will , which hee keepeth , to himselfe : he commaunds things impossible , to shew vs what we ought to doo and to endeuor , as is the fulfilling of the lawe , and the conuerting of all men , as farre as we can , to the obedience of the Gospell : both which are good , and to be endeuored by vs , and therefore commanded by him , but both of them impossible , and therefore not to be thought to be willed by him . Againe , God commandeth sometimes to this end , to giue occasion of sin , for the which end he forebad Adam to eate of the fruite of the tree of good and euill , and so the Apostle saith , that the law was giuen to make sin abound : yea God sometimes commandeth that he wold not haue done , to make triall of our faith , as he commanded Abraham to sacrifice his sonne Isaac . But these commandements are not to be accounted the wil of God : yea if hee command any thing contrary to his written word , this argueth no change or contrarietie in his will , but onely , that God is not nor will bee bound to any law . Lastly , the wil of God differeth from the will of the creature , in that it onely inclineth it self naturally and necessarely to that onely that is good : whereas the willes of the creatures although they do incline to good only as we see in the elect angels , yet it is not of nature & necessitie , but of grace , & so of contingencie . For naturally their wil is free as wel to euill as to good , neyther is it possible , that the wil of any creature should be otherwise , howsoeuer by grace & the assistance of God it continue , in affecting only that which is good . But the wil of God doth necessarely mooue to good onely , because whatsoeuer God willeth , it is therfore good , because he willeth it , his wil being the square & rule of good , so that whatsoeuer agreeth to it , that is good as contrariwise , if it dissent from it , it is to be accounted euill . Hence it commeth that God when he willeth and commandeth any thing contrary to the morall law , as when hee did bid Abraham kill his sonne , the Prophet Hose to company with a harlot , and the Hebrewes to spoyle the Egyptians , or in that he decreeth that their shall be sin in the world , yet in so doing , he willeth nothing but that which is good , for by willing it , he maketh it good . Yet in proper speech , these actions of men , although commaunded by God , are not to be accounted the proper obiect of the will of God , the which we must needs thinke to haue a larger scope and obiect , yea a more excellent obiect then are a fewe particular actions of men . For the proper obiect of gods will , is that wherevnto it doth totally , eternally , and naturally incline and tend as wee knowe the obiect of mans will , to bee apparant good and pleasure , this beeing the scope wherat our nature doth wholly ayme , to preserue it selfe in a good and pleasant estate . In like manner the good whereat Gods will doth wholly ayme , is his owne glorie , the maintaining , aduancing and inlarging of it is that which he doth desire aboue all things , to this end and purpose are all his counselles , creatures and actions to be referred , & in this being obtained , as in his chiefe good , pleasure & happinesse he doth delight and rest contented .

CHAP. IIII. Of the attributes of God called his affections .

Sect. 1 : Gent.

WHat is therebesides in the faculties of the soule attributed to God , fit to expresse & resemble his nature vnto vs , or what other faculties of the soule haue wee in common with God ? for so you will needs haue vnderstanding , knowledge , wisedome and will , to be not typically attributed , but truly and essentially belonging to God .

Sch.

I am so perswaded , and I hope you are so too by this : there is not any thing in our soules , that is so truly in God , as are the vnderstanding and will , which make the substance of them : but there remaine yet many things to be considered in the nature of god , the types whereof wee fetch from our selues , as namely from our affections , the which are diuers motions of the will , arising of the diuersitie of particular obiects , making an impression into the wil according to their seuerall natures , and stirring it vp to desire .

Secondly , our morall vertues arising of the duc moderation of the said affections : and lastly , diuers morall duties , comming from these vertues as from their rootes are attributed to God .

Gent.

Haue all these things place in the nature of God ?

Sch.

Some of them are truly in God , the rest are onely attributed to him , as types and similitudes borrowed from our humane nature , fit to declare the manner of Gods working , and the diuersitie of his actions , by the which we must ascend to his nature , as neare as we can .

Gent.

What affections are attributed to God ?

Sch.

Loue , hatred , lenitie , anger , pleasance , ioy , sorrow and pittie : all which , the scripture doth vsually giue vnto him .

Gent.

What morall vertues or duties ?

Sch.

Iustice , bountie , magnificence , care of credit and honour , truth , fidelitie , thank●fulnesse , friendship , indulgence , patience and such other , euen whatsoeuer is good , and commendable in the nature , manners , behauiour , life and actions of men .

Gent.

I pray you thinke it not yrke some to make a particular declaration of them : for I do not see , how these things & especially the affections that you speake of , will eyther bee truly found in God , or can fitly be attributed to him .

Sch.

If you meane by affections , sudden and vehement perturbations , such as we see vsually in men rising and ceasing as occasions and obiects are offered , then there are no affections in God , for thers is nothing in him at any time , that is not alwaies in him , and that hath not bene in him from all eternitie . But if ( as we may ) we meane by affections , constant continuall yea eternall acts , motions , and inclinations ( for euen these two latter termes ( although improper ) must for want of better be vsed ) of his will , not stirred vp on a sudden like a tempest , by this or that particular obiect , but setled & permament , arising of the diuerse natures of things and agreeable thereunto , in this sense wee may truly ' say , that there are affections in GOD , for hee doth truly loue and embrace good and likewise hate and abhorre whatsoeuer is euill .

Gent.

You make a strange distinction of affections , some sudden and momentanie , others permanent and eternall : thus you make them no affections but habituall dispositions , and morall vertues .

Sch.

You neede not meruell so much at this distinction , for it hath place euen in humane affections , as wee know that hatred is an habituall and inueterate anger , and loue also may bee setled and fixed for euer : but it must of necessitie be admitted in GOD , for that his will being eternall and immutable , sendeth foorth affections of the same nature , as the little twigges and braunches of a Tree are of the same nature with the great boughes and bodie of it , and the streames with the fountaine from whence they flowe : yea , in truth they are so setled and constant in God , that wee cannot distinguish them from his will , moouing it selfe without any alteration , too or fro the obiect , as the nature of it is good or euill .

In men they are like to the flames of fire , blowne vp by the impression of the obiects , as by a great blast of winde , and make such straunge alterations in them that you would scarce say , they were the same men which they seemed before . But no obiect of what nature or force so euer it bee can make the least alteration or impression into the will of GOD , whose nature is immutable , yea impassible . For hee is not materiall as are the creatures , yea euen the Angels themselues who must needs be granted to consist of , and in some matter , which may suffer and bee altered , whereof it commeth that not onely men , but euen the spirituall Angels , are subiect to affection , passion and perturbation : but God is a pure and mere forme , and therefore altogither actuall , hee is immateriall , and therefore impassible .

Gent.

Belike you make all affections to be acts , motions and inclinations of the will , but with this difference , that in God they are eternall , generall , constant and quiet ( and indeed , acts of the will , but neither motions nor inclinations ) but in man , momentanie , variable , euident , raging & particular , stirred vp not by the generall consideration of the diuerse natures of things as they are in God , ( whose affections in that respect must needs be constant , because the generall natures and notions of things , are eternall , and immutable ) but with this or that particular obiect , and therefore variable and vncertaine .

Gent.

I perceiue your meaning , saue only that I doo not see , why Gods will should be said to be mooued with generall obiects onely , and not also with particular persons & accions : for we know , that he is diuersely affected towards particular men and hateth euill not onely in abstracto and in the vniuersall idea of it , but also in particular men , in whom soeuer he findeth it .

Sch.

Affections and will in God are not blinde , nor yet pe●uerse and rebellious to reason , as they are in men , but wholely agreeing vnto it , and therfore they follow the generall grounds of it euer in particular obiects , whereas in men they follow the impression of the particular obiect without , yea contrary to the grounds of reason .

Sect. 2. Gen.

WEll , I pray you shew mee the particular poynts of doctrine in the loue of God : for as I remember , you put that first of the affections which you say are attributed to God .

Sch.

Loue is most fitly and truly attributed to God , who for that he excelleth in this affection , is defined by it as if it were his very essential form , for so we read , 1. Iohn . 4. 16. God is loue .

But that wee may knowe the particulars of this loue of God , it is needfull that wee first search out , and consider the nature of loue in generall , the which may thus after a sort bee described . Loue is an inclination of the will to a pleasan● obiect for the fruition of the pleasure of it : the which breedeth a desire of doing good vnto it , if it be capable of it .

This description is to be explained by alleadging the seuerall obiects of loue , or of those things which men do vsually loue , in all which it will appeare that the cause why they are loued and sought vnto , is some sweetnesse or pleasure , which may be sucked out of them , & that nothing is loued , which doth not bring with it some delight and pleasure : thus Iohn reasoneth , 1. Ioh. 4. 20. How can he that loueth not his brother whom he hath seene , that is , with whom hee hath conuersed , and so might haue taken delight & pleasure by him , loue God whom hee hath not seen ? and wee read Gen. 25. 28. that Isaac loued Esau because his venison tasted sweete in his mouth , and Leah saith , Gen. 29 32. Now my husband will loue mee , hauing borne him a son . By these and infinite other examples it appeareth , that all men incline to that wherein they finde and feele some pleasure and sweetnesse , and this inclination is called the loue of that thing . Yet this is not all in loue , and therfore we must adde the second part of the description , which saith , that the pleasure in true loue procureth a desire in him that loueth , and enioyeth the pleasure , to return pleasure , delight and any good whatsoeuer can bee done vnto it , to the thing loued . For without this mutual relation of pleasure , it is not to be called loue but rather lust : as the inclination which men haue to those meates , drinks , and such other things , the which they loue , is not true loue but rather lust , and those things are properly said to be loued , to the which wee may returne that pleasure and delight , which wee receiued from and by them , and procure their good , as well as they procured our pleasure . For example , the inclination which a man hath to an harlot , and to the pleasure that may bee hadde by her , is not true loue , but onely lust , because heerein a man hath respect onely to himselfe , and to his owne pleasure , not caring what become of her , when his lust is satisfied . But the affection which a man beareth to his wife , is of an other kinde , and is true loue , because he doth not rest in that pleasure which hee enioyeth by her meanes , bu● addeth thereunto an earnest desire and indeuour , by all meanes possible to procure her good , beeing farre more desirous to please and profit her , then to please himselfe by her : otherwise it is not true loue , but selfe loue , for true loue hath a hand to giue , as ready yea more ready then one for to take .

And therefore meates and drinkes , and such other pleasant things , although they doo greatly delight vs , yet they cannot bee said to bee loued , because they perish with the vse , and though they did ●emaine , they are not capable of any pleasure or good to bee done in way of requitall , which is the cheefe part of loue . But men are truly said to loue theyr friends , wiues and children because as they doo many wayes receiue pleasure , comfort , ioy , delight and profit by them , so theyr whole desire is , to returne all that good backe againe into theyr bosomes with double interest .

Gent.

You say that it is not true loue , but lust to take pleasure in any thing , without returning , and as it were repaying the said pleasure to him from whom it was taken , and , as it were , borrowed .

Indeed this is good honest dealing , and to be commended , but if I be not deceiued , I can shew you a more true and excellent loue , then this which you haue propounded , to wit that which Christ preferreth farre before this your loue , the which may be called a kind of traffiquing and exchanging of one good turne , or benefit for an other . But the loue which he commendeth vnto vs , is not procured , and as it were bought or hired by precedent pleasure , but commeth from a mere desire of dooing good vnto them which haue not onely not deserued it at our hands , by louing vs , but contrarely , haue by hating and harming vs , prouoked vs to requite and repay them with the like hard measure : Math. 6. 43. You haue heard that it hath bene said , loue thy neighbour , and hate thine enemie : but I say vnto you loue your enemies : for if you loue your friends onely , what great matter is that ? do not the Publicans so ? And as this loue is farre more excellent then yours , so it doth farre better agree to your purpose and serue for the explication of the loue of God : for if wee should make the ground of his loue towards vs to bee the fruition of some pleasure in vs , or by our meanes , we should make a faire peece of work of it , or rather marre all the ground of our saluation , which relyeth it selfe vpon the mere loue of God , not procured by any desert , or any occasion whatsoeuer on our owne behalfe .

Sch.

If you thinke that our Sauiour Christ meaneth , that wee should beare as great loue to strangers & to our enemies , as to our friends , you are farre deceiued : for so he should destroy nature it selfe , which hath with her owne fingerwritten in our hearts this description of loue , which I haue brought : to wit , that our loue shuld be greater towards them , at whose hands we haue receiued pleasure and comfort , then to them who are strangers or enemies vnto vs . But his meaning is , that to our enemies wee should not bee full of anger and reuenge , but patient , gentle , yea louing and helpful , labouring by good to ouercome their ill : and that by doing good to straungers , from whom , or from any in their name , we are neuer like to receiue any retribution , we should shewe the faith and loue which we beare vnto God , in obedience of whose commaundement we do that , which of it selfe is hurtfull vnto vs . But that a man should loue a malitious enemie as earnestly as a louing and faithfull friend , a strange and vnknowne woman as well as his owne wife , other mens children as well as his owne , it is not onely not commendable , but euen monstrous , and contrary both to the light of nature , & to the law of God . For so we should be vniust and iniurious to our owne friends , to whom our loue and the duties of it do belong , in bestowing it vpon others , and in suffering them to to reape the croppe where they did not sowe any seed . yea then Christians should endeuour to procure to themselues , the good will of their brethren , not by duties of loue , but by iniuries , then the which what can bee said or supposed more absurd . Now as touching the loue of God towards vs , the which you affirme to come of the free motion of his will , not proucked , caused , or occasioned by any good or pleasure , which he getteth by vs , I confesse that GOD electeth to saluation without any motiue of goodnesse foreseene in vs , euen of hi● mere will and good pleasure : and that it were mere madnesse to imagine , that there is any thing in vs or in any creature , by the which we might eyther pleasure or profit God : yet I answere you , first that we are to distinguish betwixt the election , and the loue of God , for God chuseth and predestinanateth to loue of his owne mere will , but hee loueth not , but for some cause . For as his loue is in the generall notion inclined to good , & not to euill , so he loueth nothing but that which is good , yea and hee loueth it because it is good , and for the goodnesse sake . If you say what is our goodnesse to God , that he should loue vs for it , what doth it profit or pleasure him : indeed he standeth in no need of it : yet he taketh pleasure in it , the Lord delighteth in the righteousnesse of his Saints , their sins are as eyesores , & vnpleasant sights vnto him . For why God delighteth in himselfe , and euery thing in that which is like it selfe : he taketh pleasure to behold his own Image in vs euen as the greatest ioy & pleasure that a man can haue in any worldly thing , is to behold his owne fauour and fashions , his owne countenance and conditions , in his son . And therefore the more that a man in holinesse resembleth god , the more he is beloued of him , as being so much , liker to him , as it is said of Dauid , that he was a man according to the heart of God .

Gent.

This doctrine soundeth very harsh to me , and so I think it wold do to others , if they should heare it , as that which giueth a great blowe to Gods free election : I am sure you haue read , that Christ loued vs being his enemies . Rom. 5. and that you do not doubt , but that God loued the Apostle Paule , euen in his infidelitie , and when he in great furie did persecute the Church .

Sch.

It may bee , that it would seeme strange to them that haue not considered of it : but the doctrine is , as I thinke , good and sound , that God neither hateth any but for sin , neither loueth any but as they are holy . Yet our foreseen holines is not the cause why God doth elect vs to saluation : for first he electeth vs to loue & to life , & then afterward by sanctifying vs , he maketh vs capable of his loue and of eternal life . The proper obiect of Gods loue , is the holinesse of the reasonable creature , vnto the which , as being agreeable to his owne nature , God doth encline himself by dooing good vnto it , as hee receiueth a kind of contentation in it , and from it . As for the estate of the elect before they bee called and sanctified , we know that whom God loueth once , he loueth alwaies : and Paul euen in the heate of his furie against Christ , was beloued of God , as one whom hee had chosen and predestinate to beare at the appointed time his owne Image of holinesse , and so the foresight of holinesse in him may be said to be the the cause of Gods loue , though not of his election , For God may chuse to loue whom he list , but hee cannot loue , but according to his owne nature , neither any thing , but that which is in some sort agreeable to his nature : for he cannot loue or like , but must of necessitie hate and abhorre euill , as well in concreto , as in abstracto : in parricular subiects , as well as in generall notions : that so hee may be alwaies like himselfe .

Sect. 3. Gent.

I Will not contend with you about it at this time , because I will not hinder you from other matters : now that you haue laid the foundation of the description of Gods loue , I pray you go on with the rest of the building .

Sch.

We will : and first , we may out of that , that hath bene said to this purpose , define the loue of God to be , the motion , or rather the act of his will , enclining it selfe by dooing good , to good preuailing in the reasonable creature . In this discription wee are to obserue these three things : first , that the loue of God belongeth onely to the reasonable creature : secondly , that the motiue or inducement stirring vp in God this loue , is goodnesse preuailing in the creature : and lastly , that the manner , or rather a proper and necessary effect of this loue or inclination of God to the creature , is by dooing good vnto it .

The first point being plain inough of it selfe , needeth no further explanation : for although all the creatures in theyr seuerall kindes and degrees , haue in them a speciall goodnesse , in respect whereof , God may bee said to loue , and fauour them , as we read . Gen. 1. 31. that God hauing finished all the creatures , looked vpon them : and seeing them all to be good , blessed them : and still to extend his gracious prouidence ouer them al , preseruing and vpholding them , not onely by the ordinarie force of their natures , but euen by extraordinary meanes vnknowne to vs , as hee is said to feed the young rau●ns , when they call vpon him ( although this may be ascribed to naturall meanes ) yet in proper speech hee is said to loue the reasonable creatures onely , whom hee hath picked out of the whole bunch , whereon to set his heart , wherein to delight and take pleasure .

This choise of his loue , it hath pleased God to make for two causes : first in respect of the excellent goodnesse , as it were the surpassing bewtie of the reasonable creature , the which beeing framed according to the likenesse of God , maketh a kinde of sympathie and naturall agreement betwixt God and it : whereof it commeth , that God taketh exceeding delight and pleasure in the soule of man , the faculties of it being orderly disposed and endued with that bewtie of holinesse , which God created in it , and therefore may iustly require of it ) as in a most pleasant garden and paradise , shining with all varietie of the most faire flowers and colours . The other respect , which appropriateth the loue of God to the reasonable creature , is , for that as it onely hath in it matter of exceeding pleasure and delight to God , so it onely is capable of the rebound , recourse , and reciprocation of the said pleasure from God , in the which as hath beene said the chiefe part of loue doth consist . For howsoeuer God may doo , and doth many waies good to the other creatures , in that hee feedeth and preserueth them in their seuerall kindes , yet they not knowing GOD , cannot acknowledge those good things , which they receiue from him , to come from him , and to proceed of that fauour which hee beareth vnto them : whereas the soule of the reasonable creature , being as it were filled with the sweete blessings of God , taketh greater pleasure in the giuer then in the gift , and reioyceth yea glorieth more herein , that God the great King of heauen and earth , vouchsafeth to set his heart vpon it , and to take pleasure in dooing it good , then in any other thing whatsoeuer . This sense of the goodnesse of GOD , as it is to them the most sweete happinesse that can be imagined , so it stirres vp in them a mutuall loue towards God , whom although they cannot by any meanes eyther profit or pleasure , yet they endeuour with all care to glorifie him by their holy obedience , and so to testifie that vnfained loue which they beare vnto him . But the vnreasonable creatures wanting this sence of the loue and goodnesse of GOD , and so the reciprocation of loue which should bee in them , wherein the force of loue consisteth , are for this cause not to bee admitted into the participation of the loue of God .

Besides , the loue of God as it is eternal , so it hath this vertue , that on what subiect soeuer it seazeth , it maketh it eternall , preseruing it from perishing : but this cannot bee done in the other creatures , the which must bee dissolued and come to nought : onely the reasonable soule , being possessed and as it were filled with the loue of GOD , i● by preserued for euer . For these causes it hath pleased GOD of his goodnesse to make choise of the reasonable nature of man , whereunto to ioyne himselfe in the bonde of perfect loue : and in this respect to compare himselfe to a carnall louer , enamoured of the bewtie of some fayre young woman , delighting himselfe exceedingly in the fruition of her , and desiring nothing more then to please & pleasure her , yea by all meanes possible to procure her good : as wee may see in the song of songs , in the Prophet Ez●chiel , & in diuers other places of scripture . In the second place wee are to consider , that not any measure of goodnesse in the reasonable creature , will serue to procure the loue of God , for then God should loue the wicked , in whom wee knowe that there are diuers reliques of his image , yea euen the diuell himselfe and all his wicked spirits , whose nature and naturall faculties are good , and not corrupted with sinne in respect of their substance , but God doth not loue and embrace these with this affection of loue : for what fellowship or agreement , much lesse intire loue , can God haue with Beliall , or light with darknesse ? Nay rather wee knowe , that God doth most iustly hate and abhorre them , for that their persons are not in regard of these reliques of goodnesse to bee accounted good , because it doth not preuaile in them , but is ouercome and captiuated , or rather abolished by the contrarie corruption of sinne , the which hauing the possession and commaund of them , ought of right to haue the title and name of them . But God loueth the godly and their persons , yea though they bee in part defiled with sinne , because not sinne and euill , but holinesse and good preuaileth and beareth sway in them , sinne beeing captiuated and kept vnder . So that in man good and euill do in a manner contend for God , the one laboring to procure his loue , and the other his hatred , in the which conflict the stronger and the predominant qualitie preuaileth , and pulleth to the person in the which it is , the affection of God , eyther of loue , or else of hatred .

Gent.

I had thoght that one , and that the least corruption or sinne in a man , had beene of sufficient force to make the whole person hatefull & abhominable in the sight of God , as a little leuen sowreth the whole lumpe , according to that of the Apostle Iames , hee that breaketh any one poynt of the lawe , is guiltie of transgressing the whole , notwithstanding there bee in him many good parts of holinesse : euen as wee see in ciuill iudgements , that one single crime condemneth a man , yea though in other respects his life bee neuer so iust and vnreprooueable .

Sch.

That is true you say , according to the exact rule of Gods iustice , the which requireth the full perfection of holinesse without any exception , and reiecteth the whole , if neuer so litle of it be wanting : but the loue of God taketh another course , for it looketh on men with an amiable and fauourable countenance , and ( what maruell is it that the loue of God doth that which the loue of men is enioyned to performe ) couereth the multitude of sinnes . Lastly , the loue of God neuer commeth emptie , but as God is the fountain and full treasure of all pleasure , so he bringeth with him whither soeuer hee commeth , all good , pleasure and happinesse , by the which his loue and affection towardes any person is known and felt . Yea hereof it followeth , that as any nature or person is indued with a lesse or greater measure of this goodnesse which is so pleasing to the wil , and so agreeable to the nature of God , so it procureth to it selfe a lesse or greater measure of the loue of God , and so consequently of that pleasant and happie good which doth continually accompanie it : yea that as God himself is the best and most excellent nature of all other , without any comparison , so hee lou●th himselfe farre more then he doth any other thing whatsoeuer , and procureth to himselfe more pleasure & happines , than he doth to any creature . Yea it is his will , that according to this rule , this affection of loue in the godly be squared , to wit , that they loue those most , in whom they see a greater measure of goodnesse and godlinesse , and bee more inclined towards them , to doo any manner of good vnto them , then to any other , as it is Psal. 16. 3. All my delight is in the saints on earth , euen to those that are excellent . And so Gal. 6. 10.

Sect. 4.

BY this doctrine of the loue of God , wee may easily gather , what hatred the contrary affection is , to wit , a motion or act of Gods will , declining and abhorring the person wherein euill doth preuaile . And first , for the cause or ground of Gods hatred , wee must hold , that God doth not hate or abhor any creature , vpon the meere motion of his owne will , for his will neither doth nor can mooue eyther towards or from any creature , but vpon good and iust cause taken euen from his owne nature . Wee know that God of himselfe loueth all his creatures , euen because they are his owne workmanship , and therefore good and woorthie to bee both liked and loued , as immediately after the creation , hee behelde them , and seeing them to be good and excellent , euery one in his proper kinde , he powred downe his fauourable blessing vpon them , euen as the deawe and raine falleth vppon the hearbes and flowers of the fielde , whereby they waxe faire and flou●ish . Neither did God eyther play the dissembler , in pretending loue to all his creatures , whereas hee hated many of them , or yet is he a changling , to turne his loue into hatred , but as once hee did , so alwaies hee doth both loue and blesse the creature which hee seeth to bee good . Yet if the creature at any time become euill , and bee not as it was made by him , but as it hath beene marred by it selfe , not bearing any longer his excellent and glorious image , but some other monstrous shape , then it cannot bee loued any longer , but must incontinently be hated of God . Yet God is the same that hee was , and not a whit altered , but the creature hath chaunged his place and condition , and is remooued , and as it were transplanted out of Gods pleasant paradice , in the which it did flourish amidst the foure riuers of the blessings of God , into a wide & wilde desert , where it being schorched with the burning beames of gods curse , withereth for want of water , and beeing cleane dried vppe , is become most deformed .

Gent.

I could well agree , that loue should haue place in God , both in his nature and in his actions , for as hee is the chiefe , and the very fountaine of all goodnesse , so it seemeth very meet , that hee should extend his goodnesse to all his creatures , by doing good vnto them all according to their seuerall kinds : but for this affection of hatred , I do not see how it can so well agree to the nature of God , it being by nature euill , and contrarie to the lou● of God , for the which he is so renowm●d . And therefore mee thi●kes it were better for you , to passe ouer in 〈◊〉 this head of doctrine , & as it were to 〈◊〉 it cut as a foule blemish , which in my 〈◊〉 disgraceth this faire picture of Gods nature , which you haue so carefully drawne .

Sch.

If you graunt the one , you cannot deny the other , for as God is good , so hee must maintaine and vphold his goodnesse against euill , by hating and abhorring it , yea by confounding all the maintainers and vpholders of it . For it is as necessarie & naturall to God , to abhorre euill generall , and to hate it in the particula● subiects , as it is to him to inclin to good , and to loue it in his creatures .

Gent.

You will haue much ado to perswade me , that God hateth any , although I confesse you make a show of argument to proue it : but before we argue the matter , I would knowe whom , and how God hateth .

Sch.

Indeed the state of the question would bee agreed vpon before disputation , and it may easily be known if you call to mind that which hath been said of the loue of God : for first the reasonable creature onely is the subiect , as of the loue , so also of the hatred of God , for of all the creatures in the world , the reasonable onely can be and is euil . The reason hereof is , because all other things as they were created good , so they continue in that state of goodnesse ( and in respect of it , are in some sort loued of God ) although not in that degree of perfection and excellencie , God hauing ( for the sin of man ) withdrawne from them some part of it : But man hath cleane forsaken that state and standing wherin he was placed by God , and lost that goodnesse for the which hee was so beloued of God . Yea not onely so , but also hee hath made an exchange of the said goodnesse , for the contrarie naughtinesse , of knowledge & obedience , for ignorance , errour , rebellion and contempt , yea of the whole image of God , for the vgly shape of Sathan , and so is iustly become odious to God , to whom before he was dearely beloued .

Gent.

Belike man was created in a woorse estate then the rest of the creatures , for they were sure to continue in the state of the loue of God , and in happinesse ) from the which we see that man is most miserably fallen , and that into the hatred of god , as you wold haue it .

I confesse , y● ( as now the case standeth with him ) man is in a farre woorse esta●e , then any vnreasonable creature . And that it were farre better to be a brute beast , or a sencelesse stone , then a man out of the fauour of God : for who had not rather ( without any comparison ) with than want the sweete sense of the loue of God ( as all the reasonable creatures do , which eyther haue no sence at all , or at the least no sence of God ) then to feele the hea●ie burthen of the wrath of God , and would not chuse , not to bee happie with them , rather then to bee miserable with man . Yet if we compare their first estates togither , we shall find that mans estate was farre more excellent then theirs , in that hee was created in the fruition of all pleasure and happinesse , of the which their nature is not capable . And what though hee were created in the possibilitie of being miserable , from the which the other creatures are exempted ? Who would refuse the offer of riches , honour , fauour and loue , made by his Prince vpon this condition , that if hee were found to bee traiterous , rebellious and disloyall , hee should not onely bee depriued of all the aforesaid benefits , but also be most shamefully and miserably to●tured and tormented to death ?

Gent.

That is it I lookt for , you haue mad● a very good reason against your selfe : for protest vnto you , I haue alwaies carried this minde , that I had rather liue in a meane and lowe estate , from the which one cannot fall , then in the highest toppe of flattering Fortunes wheele , in the which there is no liklihood that I should continue . And this I may be bold to say , beeing so well backt with the authoritie of wise Salomon himselfe , saying : That a dinner of hearbs with quietnesse , is better then a stal-fat oxe with feare and trouble .

Sch.

I am of your minde for that , that he is vnwise , that will aduenture where hee is like to miscarrie , or that will accept an offer of all the pleasure and happinesse that can be imagined , with a forfaiture of extreame paines and miserie , if hee breake such and such con●itions , which hee knoweth himselfe vnlike to keepe . But I pray you , were the conditions of mans felicitie so many to bee remembred , or so hard to be performed , that in respect of the great danger of falling into eternall miserie ( which was the forfaiture if hee failed ) you would refuse the fruition of Gods presence , ( & in it of eternall happinesse ) and chuse to be a dead and sencelesse stone , which hath neyther the possession of pleasure , nor the possibilitie of paine , rather then an happy man in so tickle an estate ? who is so weake or intemperate , that would not for a small commoditie aduenture the suffering of a thousand deaths and paines , vpon the abstaining from any one kinde of fruite , hee hauing plenty besides , both for necessitie , and also for pleasure ?

Gent.

Indeed I must needes confesse that the condition of mans happinesse in the beginning was so easie to be kept , that his conditionall estate of happinesse may be accounted as good & sure , as if it had been absolute without any condition : and therefore I will yeeld vnto you , that the impossibilitie of happinesse in the vnreasonable creatures , was a farre woorse estate then the possibilite of miserie in man , the which ( but that wee see & fee●e it to be alreadie come to passe ) might well haue beene account●d impossible . Bu● now to bring you backe againe to the matter in hand , from the which I haue made you by my doubting , or rather by obiecting those doubtes which came into my minde , somewhat to digresse : I do easily graunt that no sencelesse thing can bee the subiect of Gods hatred , for that they wanting the power of moouing or changing themselues , do persist ( for they could not leaue it ) in their naturall estate of goodnesse and of the loue of God : yet mee thinkes that the brute beastes ( the which , as I noted before , you graunt to haue freewill in their kindes ) are as deep in naughtinesse and peruersenesse of nature , and so in the hatred of God , as man himselfe . For I cannot thinke that they were created so violent , rauenous and bloodthirstie as wee see & feel them , being more like hellish feends , then earthly creatures . Yea , wee read Gen. 9. 5. that God will require the bloud of man at the hands of the beasts which shedde it , as we know that in many cases beasts were by the Iudiciall lawe of Moses condemned and put to death .

Sch.

Sometimes you obiect in good earnest , as I easily perceiue by you , but now I see you sport and dally : for I am sure you do not thinke that brute beasts do sinne against God , whom they cannot know . I doo not think but that rauenous beastes were created with the same weapons , both for offence and defence , the which now they vse in pursuing their pray , and also in the same complexions and conditions which now they haue : but man in his innocencie was protected from them , not by the tamenesse of their natures , but by a maiestie inherent in his person , the which was of sufficient force to amaze and controle the vnruliest of them . But wee will leaue the brute beasts to their praies , & come to men , whom this doctrine of gods hatred doth concerne in respect of the sinfulnesse of their natures , into the which they haue transformed themselues from that image of Gods holinesse , wherein they were created . Yet not any measure of euill is sufficient to procure this personall hatred , for then God should hate the godly , in whom there are reliques of euill , as there are in the wicked of good , but onely raigning and preuailing euill . It is true indeed , that God hateth the least sinne that can be committed or imagined , yea almost the shew of it , and euen the garment spotted with the flesh , yet hee hateth not the person in regard of it , it beeing suppressed and kept vnder , for godlinesse is stronger in them that are sanctified ( thogh imperfectly ) & hauing ouercome sinne , hath wonne the full interest of God and his loue . The other thing which you desired to know before you would come to the question it selfe , was the manner of Gods hatred , the which is two folde , inward , and outward . The first is the true maner of it : the other is the sencible declaration of the inward , & is indeed the effect of it , as amongst men , outward harme is asigne and also an effect of inward hatred . Now for this inward maner of fau●r in God , we are not to imagine any boyling affections of anger , or any inue●erate ill will towards any creature , but must know it to be the generall and eternall antipathie and contrarietie of his nature , which is absolute puritie , goodnesse and holinesse , to the pollution and naughtinesse of sinne preuailing in man : for as God doth approoue , loue and embrace his owne nature , as the absolute perfection of goodnesse , yea and the very image or likenes of the said goodnesse , eyther created or restored in man , so he cannot but mislike and abhorre whatsoeuer is contrarie vnto it . Then followeth the outward manner , which is the effect and declaration of the inward hatred by bringing or doing euill to the person thus polluted with sinne , from whom God hauing once turned away his face and fauour , it cannot bee , but that all maner of euils , as it were whole legions of diuels should inuade him , as finding him not onely out of Gods protection , as a traitor & rebell , but also by gods iust iudgement appointed to many kinds of most fearfull iudgements .

Gent.

Now I pray you let me aske you a question : are we according to Gods example , to hate wicked persons , or rather ( if it be vnmeete to make our selues presidents for god to follow ) is it not most true , the he doth not hate the wicked , but doth rather as he willeth vs to do , loue their persons , and hate onely the sinnes of men . For although our duties do not belong to God , yet by that which he commaundeth , wee may gather what his nature is , for that all his commandements are iust , pure and agreeable to his nature . Yea to vrge this reason a little further , wee haue the expresse commaundement of Christ , Math. 5. 44. 45 , To loue and to do good to our enemies , euen as God doth both to the iust and to the vniust .

Sch.

Wee are not yet come to speake of humane affections , yet this I say , that by this question you do plainly shewe , what maketh this doctrine of Gods hatred seem so strange and bee so harsh in your eares , namely because hatred amongst men is so corrupt a thing , bringing with it so many euils & mischiefes . But we must not measure God by man , nor the one kinde of hatred by the other : for God hateth first by detesting sinne , and then by punishing the rebellion of him that hath committed it .

Gent.

Belike you make this hatred onely the execution of iustice done by God , as by a righteous iudge vpon malefactors , or as by a soueraigne king vpon open rebelles , and so a supposed hatred , for that hee that inflicteth punishment , seemeth to hate , as it is 1. Cor. 4. 21. Shall I come to you with a rod , or in loue ? and if it bee so , me thinkes it were better to call it iustice then hatred , the one word signifying a most corrupt , the other a most commendable thing .

Sch.

The outward and actuall manner of Gods hatred , which is by doing euill to the sinfull person , being in nothing disagreeing from the rule of iustice , may not vnfitly bee so called , yet we need not feare to ascribe hatred and detestation both of sin in generall , and also of the particular persons polluted with it , vnto God , hee hauing so often in scripture taken them vnto himselfe . Otherwise if wee take hatred as it is vsually in and among men , then man is freed from all hatred of God , both by the goodnesse of Gods nature , the which can neyther will nor doo euill to his creatures , but onely so farre forth as is needfull for the satisfying of his iustice , and manifesting of his glorie , and also by the basenesse of his owne nature and estate , for what is man ( a worme rather then a man ) that god should hate : the least spark of whose anger is of force to consume to nothing a thousand worlds ?

Sect. 5

LIke vnto the aforesaid affections , are pleasance & anger , the which also are often in scripture atributed to god , yet in truth thee they haue no place in his nature , but onely are as resemblances borrowed from man to declare the actions of God . The former doth better agree , and may more fitly bee attributed to God then the other , for it is an essentiall thing in God , to like or mislike as things are good or euill . But as it is vsually taken for a suddaine & temporarie contentment or rest of Gods will , hauing beene before stirred vp and mooued to anger , in this sense , God cannot be properly said to be eyther pleased or appeased , for hee was neuer displeased , it being impossible that any thing proceeding from any creature ( or indeed from himself ) shuld worke any change or alteration in him . Likewise for anger , thogh it be in infinit places of scripture a●tributed to God , yet that he cannot by any meanes be prouoked vnto it . Onely hereby is ment , first , for the nature of God , that as he liketh and approoueth the obedience and puritie of the godly , so hee misliketh the impuritie of the wicked as greatly , as men doo those things whereat they are inflamed to anger , which is a certaine signe of discontentment . And secondly , for the outward and sensible actions of God , that hee vseth as great seueritie ( yet not passing the limits of iustice ) as men do being angrie , who vsually are rather too rigorous , and passe the boundes of moderation in this behalfe : yea if we suppose ( the which wee need not , it beeing so common a thing ) the most outragious blasphemies and horrible villanies which can be imagined , to bee committed by men , yet God is not thereby prouoked to anger , or any whit chaunged otherwise then he was before . He doth indeed abhorre sinne , and punish sinners as they do deserue , but not in choller , or any violent passion , but by the essentiall and eternall motion , or rather immoueable act of his will , so affected to these obiects , as they doo eyther agree or disagree from his diuine nature : and therfore this affection in God may more fitly be termed hatred , it being so constant and inueterate : to wit , eternall , not a sudden and momentanie anger . Thus God saith , Exod. 23. 10. Let me alone and I will be angry at this people and consume them : that is , I will consume them as if I were angry : but if this affection of anger had bene truly stirred vp in God , he would haue said I am angry , not , I will be angry . Likewise for ioy & sorrow these affections also are attributed to God in scripture : yet no man is so simple , as to thinke that they do belong to God in truth : for nothing can happen to him eyther profitable or vnprofitable , nothing eyther pleasant or vnpleasant : or rather nothing , but that which is not pleasant vnto him , because nothing can bee done against his will . But as for pittie and compassion , which is a sorrow and greeuous sense of the miserie of an other , that the scripture doth so earnestly ascribe to God , and God in scripture so carefully challenge to himselfe , as that wherein his cheefe glory doth consist , that it may seeme very hard and not to bee admitted , that such great matters should bee turned into shadowes and resemblances . For so we reade , Exod. 33. 19. That when as God would at the earnest sute of Moyses set forth himselfe and his nature in his greatest glory , hee desineth himselfe by thi● one attribute , saying , I will make all my good to go before thee , and I will proclame the name of the Lord before thee , to wit , I will haue mercie on whom I will haue mercie , and I will shew compassion , to whom I will shew compassion . And without question , if any humane affection may bee truly said to bee in God , it is this of pittie , the which of all other is most excellent and commendable , proper to gentle , noble and royall mindes , as nothing is so base and sauage , as is vnmercifulnesse and crueltie .

But the truth is , that there are no manner of passions in God , his nature beeing impassible : onely by the pittie of God in scripture is ment , that God as hee is infinitly and onely good , yea the fountaine of all goodnesse , so he is most prone and ready to impart and extend the same to all his creatures , especially vnto those which being miserable , doo stand in greatest need of his helpe and comfort .

This may be plainely seene in those iudiciall lawes , which hee gaue to his people by Moses , wherein it may worthely bee noted how carefull the Lord is for the helping and releeuing of all those which are any way distressed , as namely the poore , the widowe , the orphane , and the straunger , that men should not onely take heede of iniurying them any way , ( for saith he , Exod. 22. 27 although thou bee cruell in oppressing thy poore brother , yet I am pittifull and cannot abide it , but will punish thee for it ) but also be carefull to releeue them with the crop and vintage of the seuenth yeare , and by leauing them some gleanings in the yearely haruest , by setting them free out of bondage at the seuenth yeare . Yea this compassion of the Lord extendeth it selfe euen to the brute beast , and therefore he commanded , that they shuld not be ouerwrought , but be suffered to rest the 7 day , that the seuenth yeares crop should bee left for them in part , that the young Kid should not be sod in the mothers milke , nor the damme taken in the neast with the yong birdes : and so in many other particulars , we cannot but see in reading these lawes , what great care and compassion God had ouer all his creatures , which were in miserie , or any way distressed .

CHAP. V. Of the attributes of God , called his vertues .

Sect. 1. Gent.

YOu will not , mee thinkes , admit into the nature of God any sudden and momentanie motions , & therfore no affections : but what say you to constant habits of good , as iustice , goodnesse , and such other excellent vertues ? will you exclude these also out of the nature of God , or admit them onely in name and in shew as you do the affections ?

Sch.

These things , and whatsoeuer else , is not onely indifferent as are the affections , but euen simply good , haue place in the nature of god , not onely truly , but also primarely , as in their roote and first fountaine , from the which , they are deriued to the creatures .

Gent.

I pray you declare them in particular .

Sch.

It is more meete if not needfull , to breake off our conference for this time : I dare say , I haue wearied you with speaking so long of one matter .

Gent.

Of one matter ? cal you this one matter ? nay it is all in all . Alas god helpe vs if one afternoones conference of God do make vs wearie : this being the onely lesson , in the learning whereof , all that hope to bee in Gods kingdome , must make account to spend , not houres , daies , years or ages , but eternities , that is , time which is endlesse , and will neuer bee spent .

Sch.

It is true that you say , yet you see our weakenesse to be such , that wee are soone wearied and cloyed with hearing still of one matter , although it concerne vs neuer so much , especially if it be thus rudely and rawly handled .

Gent.

Well , well , I can assure you , there is no such matter , and ( but that I hope to haue your company to morrowe and the next day also ) I should wish ( the which I thinke fewe trauellers do ) to haue the way lengthened , and that we had many houres riding to our lodging , as now we haue not aboue one . But if your selfe be wearie of speaking and of my vnskilfull questioning with you of this , and that , you may be the shorter : and I will promise you not to trouble you with any moe questions , but to suffer you to speake and to holde your peace at your owne pleasure ,

Sch.

Your questioning hath bene no trouble but a great ease and profit to me . I will ( if there be no remedie ) shew you breefely the nature of someof this kind of attributes , which may not vnfitly bee called the vertues of God . You may by them gather the nature of the rest .

Gent.

I pray you do so : I would be loath we shuld leaue this daies conference imperfect : but make an end of it once in , & then I wil say , that we haue made , a good daies worke of it .

Sch.

I wish wee had many Gentlemen of your minde , so desirous of knowledge , especially of the knowledge of God : wee may well wish it , but it were folly to think it , and in vaine to hope it : but to the matter .

You know that those good and commendable dispositions of the minde , which are commonly called morall vertues , are of two sortes , whereof the one looketh inwardly toward our selues , the other outwardly toward others .

The first kinde consisteth in the moderation of the desire and vse of worldly pleasures , as of meate , drinke , ease , pastime , riches , honour , and whatsoeuer else is pleasant in the life of man .

These vertues are not to bee attributed to GOD , because his nature is not capable of these pleasures . He indeed liueth or rather existeth in the perfection of pleasure , for hee doth continually and eternally delight and reioyce in himselfe and in no other thing ( in comparison , as no other thing is to bee compared to him in goodnesse ) for although hee take pleasure in the goodnesse of his creatures , whereby they resemble him , as in their knowledge wisdome , puritie , bewty , and whatsoeuer else is good in them , yet all this is nothing to that infinit goodnesse which is resident in himselfe , affoording vnto him matter of vnspeakeable pleasure , the whieth is not to be limitted within the bounds of any vertues , for it cannot haue either defect , moderation or excesse , and al , for that it is infinit . And what maruell is it , if God be exempted from these vertues , and the pleasures which are the obiects of them , when as the Angels , which are creatures , are not subiect vnto them ? for they cannot be said to bee eyther temperate in regard of meate and drinke , or continent in respect of bodely pleasures , for that their nature is not capable of those pleasures , no more then are trees or sencelesse stones . Yet their nature is capable both of vertue and also of vice : for as by vertue some of them stand in happinesse , so by vice many of them fell into miserie : to wit , through ambition , as it is thought , for desiring to be higher , they became lower then they were created . This vice ( as also the vertue of it , which being but the moderation of it , must needs be of the same kinde with the vice ) is incident into all excellent natures : as wee knowe that euery nature doth desire to increase in that good , wherewith it is already endued : yea the more it hath of it , the more it doth desire , because it feeleth so much the more the sweetnesse of it , and so we see it to come to passe , that none are so desirous of riches , as is the richest , of knowledge , as are the best learned : and of excellencie : as those that are alreadie most excellent , euen as the fire , the purest of all the elements , doth neuer rest , till it be aboue all the rest , and in the highest place of dignitie Yea as the vertue which is care of credit and honour , and also the exceeding extreame , which is ambition , so also humilitie ( which may seeme to be the lower extreame , but is in truth , the highest and most excellent vertue ) may be most plainely shewed , and fully exercised in that nature which is most excellent . For as none can haue so great a fall , as he that hath the highest place , so none can shewe so great humilitie , as he that is most excellent , because none can debase himselfe so far , as he that is highest in excellencie . Whereby it may be gathered , that although God cannot be said to bee ambitious in desiring greater honour then is due vnto him for that he hath by right , all honour that can bee eyther had or desired , yet we may truly say that he may haue both the greatest humilitie in laying aside the greatest excellencie , and also a due care of credit and of maintaining his iust honour against al vniust vsurpers whatsoeuer .

Thus the scripture teacheth vs , that God is not onely carefull , but euen curious , as wee may say , and as it selfe saith , iealous of his honour , the which he cannot abide that it shuld bee any touched or impared , as hee doth openly professe of himselfe , Es. 48. 11. My glory I will not giue to any other . Neither indeed will he suffer any to take it , or any portion of it , but doth straightway confound them all with all their deuices , whosoeuer do any way obscure it , much more such as haue most impiously , yet more foolishly sought to vsurpe or participate it .

Thus were the aspyring spiri●s throwne from heauen into the place and pit of darkenesse to the which man also ( treading in the same steps of sacrilegious pride ) was sent out of paradise to beare them company . Thus were the vaineglorious builders of the Tower of Babel confounded in al their deuises , and thus the Lord slewe 50000. of the presumptuous Bethsemites , who by looking into the A●ke brought the name and presence of God into contempt . Thus he made proude Nabuchadnesar , who thought that hee might with the maiestie of his person and Pallace outface the sunne in heauen , yea God himself , whose glory filleth both heauen & earth , to become as a silly and miserable beast : and thus he confounded Herode by a filthy disease that tooke to himselfe the glorious tytle of God , which the flattering people ascribed vnto him . Neither need we maruell , that God is so carefull in maintaining his honour and glory , it being the last and chiefe end of the creation of all things , all which tend to this one end , and euen bend their whole forces to maintaine & vphold the glory of God as of the highest and greatest good , euen as we see loyall subiects to endeauor nothing so much as to maintaine the maiestie and honor of their Prince : as we read , Rom. 11. 36. Of him , by him and for him are all things , to him be praise for euer . For if God should suffer any false or fained God , any man or Angell to vsurpe any royall prerogatiue belonging to the godhead , and so himselfe to be disgraced , and his maiestie diminished , the confusion of all things ( as of the streames the fountaine being troubled ) must of necessitie follow . And yet god is not so desirous of aduancing his name and glory , but that he can on the other side debase himselfe , when hee thinketh meete as beeing endued with humilitie in as great , or rather in greater measure .

Gent.

me thinks , that humilitie doth not well agree with the nature of God , and that there is small vse of humiliation in his doings .

Sch.

As God doth aduance others beeing humble , so he doth by his humilitie , not debase , but honour and magnifie himselfe : for as wee see it to come to passe in Princes and other great personages , that nothing doth make them to bee loued , honoured and extolled , so much as doth their gentle and familiar behauiour with their subiects and inferiours : so God is exalted in his humilitie , and made most glorious in it . Psal. 113. The Lord is aboue all Nations , and his glory aboue the heauens , who is like vnto our God , that hauing his habitation in the highest heauen , doth debase himselfe to behold things on earth ? Yea not onely to behold them a farre off , but also to haue a hand and a part in them . Princes do not vse to conuerse much with their subiects , but that any of them should so farre debase himselfe , as to take vpon him the condition of a subiect , and to suffer his owne subiects , to rule and insult ouer him , yea to vse him despightefully and contumeliously , that is a thing neuer heard of neither supposed to be possible to be brought to passe , but that they wold rather loose both their kingdomes and their liues , then suffer such a disgrace especially at the hands of their subiects . But God the King of Kings did leaue his Throne of maiestie in heauen , and made one litle Caue or hole of the earth ( all which before was but his footestoole ) his chayre of estate : yea he tooke to himselfe the forme of weake and fraile man , not of a Lord or King , but of a base seruant , yea of a vile and loathsome sinner : hee suffered himselfe to be taunted and reuiled , yea which is the greatest disgrace in the world ) to bee spit on , as a most vile and filthy thing : who can imagine , must lesse alleadge an example of so great humilitie ? yet herein God is most glorious .

This one instance of his extreame humiliation , maketh it needlesse to alleadge his familiar conuersing with men heere one earth , his familiar conferring with Moses face to face , as one friend doth with another : his answering them to all their demaunds , as it were comming at their call , whereof wee haue many examples in the scripture , as namely in Abraham , pleading so hard for Sodome and in the story of Dauid , 1. Sam. 29. 8 , who there asketh one question after an other of God about his worldly affaires , as if he had bene aduising with some familiar friend : but that one example of his vnspeakeable humilitie shewed in his incarnation , and in suffering all the miseries of our life , and in the ende , that most shamefull death , is so notable , that it can neuer bee sufficiently admired .

Sect. 2.

THese two onely which haue bene declared , of all those vertues which concerne our selues , are attributed to god : but of those which tend and reach to others , many may very fitly and truly be ascribed vnto him , to shew the manner of his dealing with men , as namely iustice in recompencing , indulgence in forbearing , faithfulnesse in performing promises , and goodnesse in dooing good to men . For the first , namely iustice , it doth belong vnto God , in respect of that soueraigne authoritie , which he hath ouer al the creatures in the world , as well Princes as subiects , as well men as Angels , hee beeing by vertue of the creation , wherein hee made them all of nought , their most naturall King , and the onely absolute Monarch of the world : all other Kings and Rulers whatsoeuer , being but his substitutes and vicegerents , holding their Crownes and Kingdomes of him , as uassalles of their liege Lord and maister : and ruling by him , from him , and in his name and steed , yea and by his lawes . For howsoeuer God haue permitted the ordering of their subiects in great part to their will and discretion , yet he hath giuen and published to the whole world , his owne supreme and vniuersall lawes , to the obseruing whereof , all without any exception are bound by his commaundement and the violating whereof he doth most seuerely punish . But as no state or Common-wealth can stand by penal lawes onely , which restraine vice by threatnings , and punish offences committed by due paines , because it is needefull that there should also be rewards appointed , whereby the vertuous endeauours of good subiects may be recompenced and encouraged , in the right disposing and distributing whereof iustice hath place as well as in inflicting the deserued punishment vpon offenders : so is the iustice of God , whereby he administ●eth the Kingdome or Common-wealth of the world , of two sortes , the one in Paenâ , the other in Praemio , the one in due punishment , the other in meete rewards . For the first kind , the lawes which concerne the punishing of sin are not many , for they are but one , giuen to all mankind in the person of Adam , Gen. 2. 17. In the day that thou shalt eate , thou shalt die : And Rom. 6. 23. The wages of sin is death : The which is the onely punishment ( yet diuersly inflicted according to the diuersitie of sins ) appointed for al sins and offences committed against God , as well for the least , as for the greatest ,

This death beginneth with our life , during the which God layeth vpon the sinner , many euilles and miseries , all which are forerunners of that eternall death and miserie , which abideth in the world to come . And that men shuld know and acknowledge , that these temporal euilles come from God as punishments of their sinnes , hee doth vsually punish them in the same kind wherein they haue sinned , that so the likenesse which the punishment hath vnto the sinne , may shew it to bee the sonne of that father , and the frute of that tree , Gen. 2 17. Because thou hast eaten of the forbidden frute , thou shalt all the dayes of thy life eate in toile , and in the sweat of thy browes . And Gen. 20. 8. The Lord had shut vp all the wombes in the house of Abimelec , because of Sarah Abrahams wife . And Iud. 1. 7. And Adombezek said , seuentie Kings hauing the thumbes of their hands and of their feete cut off , gathered vnder my table , as I haue done so God hath rewarded me . And 1. Cor. 1. 21. After that the world wold not by the wisedome of God knowe God , it pleased God ( as a iust punishment ) by the foolishnesse of preaching , to saue the beleeuers . All which actions of God , as wel in his temporal , as in eternal punishments we are not to doubt , but that they are squared according to that rules of iustice , from the which it is impossible that God would swarue .

Gent.

It were impietie to thinke and blasphemie to speake the contrarie : and yet to tel you plainly , I haue been more troubled with doubts about this point of Gods iustice , then in any other : and but for troubling and hindering you in your course , I would declare them vnto you , in hope to bee more fully resolued in this .

Sch.

You shall not hinder but further mee , I will willingly doo my best to satisfie you .

Gent.

I haue often thought vpon occasion of heating this doctrine , that the punishment due vnto the least sinne , is by the iustice of god eternal death , that some Atheists might say of Gods lawes , as it was saide of Dracos laws giuen to the Athenians , that they were written with blood , & wold accuse God of crueltie , for infflicting so great or rather so endles and infinite a punishmen vpon small sinnes , yea vpon those which may be doubted whither they be sins or no , as namely to let passe the inward thoughts and desires , ( the which although they bee actuall , yet they are in the lowest degree of act that can bee ) originall sinne in infants , the which is eyther alienum , another mans , and therefore not iustly imputed to them , or if you take it as it is inherent in themselues , it is but an inclination to sinne , not sinne indeed and in act . Besides how should wee thinke that so greeuous a punishment as is eternall death , can without extreame rigor bee inflicted vpon many thousands of men , that did neuer heare tell of god or of his word , eyther in the lawe or in the gospell , as are those poore Indians , which haue in this last age beene discouered , whom in all reason ineuitable ignorance should excuse , howsoeuer wilfull ignorance bee made damnable . These doubts and diuers other , wherewith I will not trouble you , haue often runne in my minde , yet I doubt not but that God is iust in all actions , or rather I doubt whither God can bee said to be vuiust , whatsoeuer hee doth to his creatures , yea though he should inflict extreame punishment vpon the most righteous man in the world , for hee hath absolute power ouer them all , as the potter hath of his claye to dispose of it as hee list himselfe , and wee know , that it is lawfull for a man to do to his owne what he will .

Sch.

I am not of your opinion , or rather that opinion which you name , that it were not iniustice in God , to punish a righteous man altogither voyde of sin : for not to alleadge the promise and couenant of life , which god hath made to man beeing righteous , but to suppose that God had not bound himselfe by any such promise , the absolute power of God ouer his creatures , will indeed bee a warrant vnto him , not onely to dispose of them according to his own pleasure , but euen to consume them al to naught , as in the beginning he made them all of naught , but yet not to inflict extream punishments where there is no sinne : for so God should doo that which is contrarie to his owne nature , the which doth necessarely incline it selfe towards the goodnesse of the creature , by doing to it not euill but good , and therefore hee should doo euill and that which is vniust , or rather hee should do that , which it is impossible for him to do . But as touching your obiections against the iustice of God , I answere , that wee must not thinke sinnes committed against God to be so small , as they seeme in themselues and when they are committed against men : for the greatnesse of the maiestie of god make●h the least sinne to bee most hainous , euen as wee knowe that the least indecent behauiour towards a Prince , is thought woorthie to bee punished with death : and not onely outward & actuall rebellions , but also the very thoghts and purposes of the mind tending to treason , are accounted most hainous crimes , yea so hainous , as for them not onely the offendant himselfe , but also all his posteritie for euer are thought worthie to be depriued of all those dignities and commodities , whatsoeuer they did enioy by the liberalitie of the Prince , or yet within his dominions . Yet wee need not say , that God doth punish infants for Adams sinne , for they haue in themselues sufficient matter of damnation , their whole nature being actually corrupted in respect of y● image of God , for the which cause it is woorthely loathed and abhorred of God . As for the infidels which haue not the word of God , whereby to learne and know God , you may remember how the Apostle Rom. 1. in the latter part or half of the chapter , doth plainly prooue that they do wilfully sinne against the light of nature shining in the creatures , yea that they do obstinately contemne god , whom they might learn out of the creatutes , to be most maiesticall & woorthie , to whom all obedience , honor and thankfulnes should be performed . And lastly , I say that as none in this world can charge God with crueltie , so in the world to come , the wicked themselues shal confesse al their punishments to be most iust .

Gent.

What say you then , to them that accuse god of iniustice , in respect of his partial dealing with men , in that he reiecteth and condemneth some to eternall death , and yet electeth and spareth others , who are euery way as sinfull , and as vnworthie of fauour ?

Sch.

I am sure you will not call that Prince partiall or vniust , that sheweth fauor and giueth life to some malefactors , for a testimonie of his goodnesse and clemencie , although hee suffer others to bee put to death for the same offence : no more is God vniust in sauing some from eternall death , the which the rest are to suffer , and which all of vs do most iustly deserue . Yea if we do consider the maner and the meanes , by the which God doth saue these his elect from the death which they deserue , we shall bee farre ynough off , from imagining any partiall dealing in him . For howsoeuer hee did fully determine , and most earnestly desire , to saue some from eternall death , yet his iustice would not in any case suffer that to be done , vnlesse and vntill the death and punishment due vnto their sinnes , were fully suffered by some other in their behalfe . Wherof it came , that ( no creature beeing able to sustaine it ) God himselfe was faine to do it , and so did debase himself to a shamefull death , the which what was it else but the confusion of all things , that God should lay aside his glorie & maiestie , to suffer shame & ignon inie ? and yet al this hee did because his infinit iustice would admit no partiall dealing . Yea so great is the iustice of God , that it cannot bee peruerted by that most tender loue which he beareth to his elect , beeing now both redeemed by the death of Christ , & also sanctified by his own spirit , but that hee doth still lay vpon them grecuous punishments for those sins , whereby they do displease and dishonour him . 1. Pet. 4. 17. The time is come that iudgement shall beginne at the house of God , and if it do beginne with vs , where shall the wicked appeare , that is , he will be farre lesse partiall and more seuere with them . For sin is as seed cast into the ground , which multiplyeth it selfe , and commeth foorth with aduantage to the sower , yea although hee bee otherwise a godly and iust man . Thus God dealt with Dauid , a man according to his owne heart , repaying him the iniuries done to Vriah , from whom hee tooke both his wife , and also his life , in full yea in ouerrunning measure , making his owne son to take from him his wiues , crown , kingdome , children , and well nigh his life also . Yea this aduantage or ouerplus , which Dauid receiued at the hands of Godbesides the principal , is noted 2. Sam. 12. 12. Thou diddest sinne secretly , but I will pay the before all Israell , euen in the face of the sunne .

Gent.

Doo you call this iustice , or is it not rather iniustice , to make the faithfull beare in their own persons the punishment of their sinnes , which Christ hath already borne to the full .

Sch.

It is without question that God bringeth euen vpon the godly , for those sinnes whereby they dishonour him , most bitter and fearefull euils , yea ( as I haue heard that a godly man vseth to say ) that God neuer suffereth any great sinne committed by any of them , to scape vnpunished : and that not only for their chastisement and amendement , which is the vsuall end of their afflictions , but also euen for this end , to make them testimonies and examples of his seueritie , iustice , and vnpartiall dealing , for hee doth often punish them in their posteritie after their death , as he did Eli his negligence in not correcting the misdemeanor of his sonnes , & the idolatrie of Salomon , by taking away ten of the twelue tribes from his successours . Yet there is a difference betwixt their suffering , and the suffering of Christ , who did suffer for this end , to satisfie Gods iustice for the sins of the elect , the which they cannot do either in whole or in part : for if they were put to satisfie Gods iustice but for the least of their sinnes , they should suffer not onely temporally , but also eternally , and so should perish : but Christ onely suffereth for the satisfaction , and they for the declaration of Gods iustice .

Sect. 3.

BVt wee may not stay any longer in this part of his iustice , wee must now briefly consider the other , to wit , the remuner atiue iustice , by the which hee rewardeth the goodnesse of his reasonable creatures .

Gent.

You need not be long in this point , for I thinke there is small vse of it : not but that God is most bountifull in rewarding those that do deserue , but for that none ( except the Angels ) doo or can deserue any reward at the hands of god , for their obedience and good , being imperfect and polluted with sinne , are so farre from deseruing rewardes , that they cannot possibly stand before the seate of Gods iustice and iudgement , but are reiected as silthie menstruous clou●es , as the scripture speaketh .

Sch.

You say true , that according to the strickt rigor of Gods law and iustice , our best works are so far from deseruing reward , that they deserue eternall death . But there is a time and vse as for the rigor , so also ●or the mitigation of Gods iustice , in the which it pleaseth God of his mercie and goodnesse to passe ouer & ouer see the imperfections and sinfulnesse of mans obedience and workes , and both to promise in word , & to performe in deed competent rewards , as he seeth most meete , and that not onely to the godly , but euen to the wicked . For the first , the retribution of good to the godly , hath place both in this life and also in the life to come . Not that God doth alwaies reward the godly with temporall benefits , for that is not alwaies good for them for their eternall saluation , in respect whereof god seeth it often to be needfull that they should liue , yea and end their daies also vnder the crosse in greeuous afflictions : yet this temporall retribution is neuer wholly wanting , but is found if not at one time , yet at another : if not in their life time , and in their owne persons , yet in their graues , and in their childers children , euen to the thousant generation : if not so fully as flesh and blood desire , yet so that they may plainly acknowledge the goodnesse & rewarding hand of God . Thus God promiseth at large , Deut. 29. that they which feare and obey him , shall euen be compassed about with all maner of blessings , that euery thing y● belongeth vnto them , and that they take in hand , shall prosper and haue good successe , as the Apostle witnesseth , 1. Tim. 4. 1. That godlinesse is profitable in all respects , hauing the promise both of this life , and of the life to come : and Christ himselfe Math. 19. 29. Hee that forsaketh any worldly thing for my sake and the gospels , shall both inherit eternall life , and also receiue an hundred folde euen in this life . Thus God did from one generation to another , & thus hee will doo euen vnto the ende of the world , both remember and also recompence the godlinesse of his seruants , Abraham , Dauid and others : and thus he made a couenant with Phinees , in regard of that hi● zealous loue of his glorie , to blesse and honour both him and his posteritie from age to age . Thus God hath done , and thus he will do in all ages : yet with this difference , that the greater measure of spiritual graces the godly haue , the lesse need they haue of temporal blessings to confirme and cherish their faith : and the nearer they come to the fruition of eternal glorie the more they may & ought to contemne worldly pleasures : whence it is that this temporall retribution is not so plentifull , and so apparant in these ages of the gospell , which flow in abundance of spirituall graces , as it was before when they were scant .

But that which is wanting and doubtfull in this life , shall without doubt bee fully performed in the life to come , where the obedience and good workes , the afflictions and patience of the godly , shall be rewarded , not only with iust praise & commendation , ( the which reward is deserued , and agreeable to the nature of their workes , and is mentioned 1. Cor. 3. 14. 15. If any mans worke stand , hee shall haue wages or recompence , but if it faile , he shall want that recompence , and yet be saued ) but also with eternall happinesse : the which althogh it passe by a thousand degrees , the desert , or rather although it cannot in any part or respect bee deserued by any obedience of the faithfull in this life , because all their obedience is imperfect , yet it pleaseth God in mercie to call it a reward , yea to bee content that they looke for it in that name , as wee see that the Apostle doth , 2. Tim. 4. 7. 8. I haue fought a good fight , and haue kept the faith : from hence foorth I am to expect that crowne of rightteousnesse , which the Lord that righteous iudge shall giue me . And so Rom. 8. 8. although the afflictions of this life bee not worthy to haue such a reward , as is the glorie of the life to come , yet hee maketh the one to depend on the other .

Gent.

Mee thought you saide , that the rewarding iustice of God is so great , that it extendeth it selfe euen to the reprobate , recompencing their good deedes ( if they may be called good ) with blessings : but what fruite can bee looked for from the roote of infidelitie , but corrupt , the which if God should reward , what should he do else , but bolster and maintaine them in their sin ?

Sch.

God doth reward with good , not the wicked deedes of vngodly and vniust men , but the honest & vpright actions of such as are ciuilly and morally vertuous , yea & perhaps affected with some blind zeal of religion : the which although they cannot merit before Gods iudgement seat , being not onely imperfect and in part sinfull , as are the actions of the godly , but also wholly sinfull , in that they come from an euill roote , yet they haue respects of good , the which God rewardeth with temporall blessings , as hee did Achabs outward repentance and humilation , with immunitie from those temporall plagues , which belonged to his sinnes . And thus did God reward Iehu Achabs successor , for executing his anger & vengenace vpon Achabs house , with the honour of the kingdome to the fourth generation . Thus you haue heard somewhat of Gods iustice , the which althogh it shall without doubt haue the full sway at length in punishing and confounding the wicked , yet for the time of this life , it is suspended and kept from executing the full force vpon them , that so there may be place , vse , and declaration for another vertue of God , called patience and long suffering , the which who cannot but admire , that considereth the horrible outrages , blasphemies , cursings , and all manner of contemptuous and spiteful impietie , which the vngodly do daily spew out against God & his holy trueth , and yet they go not onely vnpunished , but also prosper and flourish as if they were blessed of God , who doth by this patience onely harden them to their eternall destruction .

Sect. 4.

THere remaineth now to be considered in a word or two , the last knot of diuine vertues consisting in Gods naturall inclination to do good vnto his creatures : they may be called by the generall name of goodnesse , to the which his general fauour to all , his particular friendshippe with some fewe and his fidelitie or faithfulnesse both to the one and to the other , may bee referred . For as hee is onely good , that is , the first fountaine and ful treasure of all good things , so he doth not enuiously keep it wholy to himself , but doth graciously impart it to others , euen to all liuing things , base and excellent , good and euill , reasonable and vnreasonable , one and other , all of them doo eyther drinke or taste of this sweet cuppe of Gods goodnesse and blessings . Hee suffereth his raine to fall vpon the iust and vpon the vniust , hee feedeth and filleth all thinges liuing with a plentifull hand , there is no ende or measure of his goodnesse . For why , he hath a fauour vnto them , as a father hath to his children , and as a skilfull workeman to the workes of his owne handes , wherein his nature and Image , or his skill and cunning do plainly appeare .

Yea , so great is his goodnesse towardes them , that hee vouchsafeth to enter into bondes and couenants with them , binding himselfe to them by promises and oathes , for the performance of that good vnto them , which commeth from him , not as of necessitie and by constraint , or yet by their desert , but onely of meer fauour and his naturall goodnesse . In the performance whereof hee is so sure , yea so carefull as wee see honest men to bee in keeping their promises , that the whole worlde shall sooner faile , then any iot of that which hee hath promised . Whereof we may gather , how odious to God is the impietie of those men or rather blasphemous monsters , that are not ashamed to call into question , if not flatly to denie , the trueth of that which God hath from time to time promised to his Church , as touching eternall happinesse in the world to come : yea , and that the faithfull themselues , while they often doubt within themselues of the trueth and fidelitie of GOD , in making good whatsoeuer hee hath spoken , doo no doubt greatly both displease and dishonour God .

But most of all in this kinde , wee are to admire the friendshippe and familiaritie which it pleaseth God to haue with men , yea with sinfull and mortall men , to some of whom hee vouchsafeth not onely this generall fauour , whereof all the creatures in the world are partakers , and that eternall loue which bringeth with it eternall saluation , but also a more speciall fauour , admitting them into his secret counsell and acquaintance , as men doo some speciall and approoued friends .

Thus wee reade that Enoch walked with GOD , that Moses did ordinarely talke and conferre with him face to face , as one friende doth with an other : thus he did ( as it were in sporte ) familiarly wrastle with Iacob , and continually both accompany and assist him : thus he was to Dauid as a Counseller , to direct him in all his affaires , and thus hee tooke Paul vppe to heauen , and shewed him things not to be vttered . But of all other , most notable in this respect was Abraham , called often in Scripture by the name or rather by the most honourable and glorious title of Gods friend , as 2 : Chro. 20. 7. Es. 41. 8. Iames 2. 23. And in trueth so might hee well bee called , for God did both make and keepe with him very solemnely , all the lawes of true friendship . For first hee made a couenant of perpetualloue , with him and with his seed for euer , calling Abraham Gods friend . and himselfe Abrahams God . Secondly , hee did bestowe vpon him all his blessings both temporall and spirituall , yea the greatest honour that could bee , namely to bee as it were the foundation of his Church and chosen people , and the first of the progenitours of Christ . And lastly , hee did impart to him his purposes and counsels in all things that did any way concerne him , or might make for his good .

Yea , wee reade that God was so carefull in the performance of this dutie ( for so it pleaseth God to binde himselfe in duties to men ) of friendshippe , that beeing about to destroy those wicked Citties of Sodome and Gomorra , he thought it needfull to impart the matter to his friend Abraham , yea to haue his assent for the doing of it . Thus it pleaseth God of his mercie and goodnesse to exalt wretched men to this highest degree of honour , which indeed is so high , as that the Angels in heauen do seldome attaine vnto it . So that in this respect , and in many other heretofore mentioned , wee may well burst forth with the Prophet . Psal. 8. 5. And say , what is man that thou that art the great God of heauen and earth shuldest remember him , or the sonne of man that thou shouldest thus visit him .

Sect. 5. Gent.

I Am thinking with my selfe , what facultie there is in the soule of man not yet mentioned : for if there bee any , I doubt not ( considering the great likenesse betwixt the soule of man & the nature of God , in those faculties common to them both , which you haue already handled ) but that it is ether truly belonging to God , or at the least , will giue occasion to consider something in his nature . You know that men conceiue things by imagination and retaine them by memory , are these faculties in God ? likewise , conscience in man is a distinct facultie , or rather an act of the mind , and there are in him diuers affections , as ioy and greefe , and diuers vertues not as yet mentioned , what are we to thinke of these things ?

Sch.

I hope you do not looke to heare at this time , whatsoeuer might be said of the nature of God : you are not now so desirous , but if that were taken in hand , you would bee as wearie of hearing , ere it were halfe done : if the cheefe matters be declared , they will giue sufficient light , whereby the rest may be perceiued , and so by those which haue beene handled , you may easely vnderstand the nature of the rest of those good affections , and vertuous dispositions , which are in scripture attributed to God . So for the essentiall faculties of the soule , you say very truly , that they are most like to the diuine nature , and euen a plaine and expresse Image of it : yet this difference must be noted , that whatsoeuer thing is in them that argueth weakenesse or suture possibilitie , that hath not truly place in the diuine nature , which is a perfect and complete act . As in these particulars which you haue named , imagination is but a possibilitie or meanes of knowledge , but the knowledge of God hath beene said to bee eternall and actuall .

It is hard , I confesse , and euen impossible for vs to see or imagine how all the particulars in the world should exist actually in any vnderstanding from all eternitie , but wee must not measure the infinitnesse of Gods vnderstanding by our shallow braines . But as touching the question which you mooue of imagination and the meanes and manner of knowledge in God , how the ideae or notions of things enter into his mind , or rather how they exist eternally in it without any entering in or beginning , first it must bee helde , that although they exist eternally in GOD , yet they are not essentiall to him , that is , so naturall and necessary as that without them he could nor exist , as is the knowledge of himselfe and the idea of his owne nature , yea all the rest of Gods essentiall attributes , of all which if wee should detract but one from God , wee shuld quite destroy and ouerthrow his whole nature and essence .

But the knowledge of the creatures is not of that kinde , for God beeing in himselfe absolute and all sufficient , might haue ( if it hadde so seemed good vnto him ) existed without euer eyther making or knowing any creature , and therefore the knowledge of them in God , must be thought to arise not from the absolute necessitie of his nature , but from the free libertie of his will , moouing ( yet eternally ) his vnderstanding to this actuall knowledge of the creatures . Yea that as the knowledge oridea of his own nature is ( according to y● order of nature , not any difference of time ) first in the essentiall vnderstanding of God , and then in his will , so the knowledge or idea of the creatures hath his beginning not in the vnderstanding but in the will of God . This difference we haue and see more plainely in our selues , for as we haue some general notions engrauen in our mindes by nature it selfe , and so in a maner both bred and borne with vs without any helpe of our wils , so the knowledge of other things hath the beginning in the will , disposing and inclining the minde to this or that knowledge , as it seemeth best vnto it . Secondly as touching this ( in a manner accidentall ) knowledge of God , it must bee held that God hath it of himselfe and not by the means , or from the creatures , as we haue , that by sence and imagination get the resemblances of things into our mindes , the which way of knowledge if it were admitted to bee in God , it would follow , that his knowledge of the creature doth not go before , but followeth after it and so is not the cause but rather an effect of it , and not eternall but temporall , whereas wee holde that the will and eternall foreknowledge of God are the cause of all things .

Gent.

I haue heard it said , that the diuine nature is as it were a Glasse , wherein al things that do at any time exist in the world , may be seene and knowne , and that by the Saints and Angels in heauen , much more then by God himselfe , who knoweth all things by his owne essence , it being the similitude of all things .

Sch.

Some haue thought as you say , but it is a mere fable to say that eyther the Saints or the Angels do or can see the essence of God , much lesse all things in it . It is true that God knoweth all things , and that by his essence , if thereby we meane his essentiall vnderstanding , and that by the similitude which his essentiall vnderstanding hath to the creatures , if thereby wee meane the similitude which is betwixt the generall idea or notion and the particular instance . For as it is essentiall and naturall to God to know himselfe , so it is essentiall and natural to him to know the generall differences of things , without the knowledge whereof he could not knowe himselfe . As namely it is essentiall to God to know what is reasonable , infinit , knowledge , wisedome , good and eternall , for otherwise hee could not know his owne nature , which consistesh in these differences . By the same meanes also hee knoweth what is vnreasonable , finite , errour , folly , euill and time , which are contrary to the other , for one contrary cannot bee knowne without the knowledge of the other .

This is the essentiall knowledge engrauen in the very nature of GOD , and as wee saye of our naturall notions , both borne and bred with him , but it doth not extend it selfe any further or descend into particulars : for it is not essentiall to GOD , to know Peter , Paule , or any other man , nor yet to know the nature of man , nor yet to knowe this worlde wherein wee liue , for GOD might haue existed though none of these hadde euer beene . But the knowledge of these particulars , is by the free will of GOD deducted from those generall notions , which are essentiall to God : who hath thought good to make by the creation a particular instance , example , and as it were an experiment of his essentiall and vniuersall knowledge .

Gent.

You seeme to bee of their opinion , that thinke that God knoweth no particulars , because there is no medium , no means or way by the which the similitudes of them should bee carried from the things to the nature of God , for that there must be a conuenience betwixt the things knowne and the minde : which is not betwixt the creatures and the vnderstanding of God .

Sch.

I am far from that absurd error , and I hope from any such : I do not doubt but that God knoweth euery particular thing in the world seuerally and distinctly from all other , yea , that hee hath in his eternall counsell distinguished them , as namely men , of whom he hath appointed some to glory and others to confusion : yea , that he knoweth euery particular thing farre more distinctly and truly then we do , that see and feele them : for hee knoweth them in their causes , and essentiall formes , the which only is the true knowledge , whereas we do but gesse at their natures by their qualities and effects .

Gent.

Yet perhaps you doo thinke that God knoweth the particulars of this world which now existeth , more then he doth a 1000. other worlds , which neuer did nor shal exist indeed , altho they exist in the vniuersal notions of Gods vnderstanding , and so may be as wel knowne to God as this particular world , which is brought forth into act .

Sch.

We cannot say , if we speake properly , that God knoweth any particulars , but those which do sometime exist . He knoweth himselfe able to make such particulars , if it were his will , but they are not particulars , vntill his will do bring them into act : for as vniuersall notions are in Gods vnderstanstanding as in their first fountaine , or rather in their proper place , so particulars come from the will of God : And therefore wee must needs thinke that God knoweth those particulars which do or shal exist , or haue existed otherwise then those which doo neuer exist , for hee knoweth the one and not the other .

Gent.

Let me trouble you once more , and no more , for this is a poynt that I could neuer vnderstand , to wit how God getteth the knowledge of these things : doo you thinke that he knoweth those things which hee hath decreed to exist no otherwise , when and while they doo exist , then he doth before , and after : or that the existance of them maketh some kinde of impression , or alteration in his minde , which was not before ?

Sch.

No surely , the existence of things doth no way alter or affect God : obiects do worke vpon our sences and minde , but Gods vnderstanding is merely actiue not passiue : yet wee cannot doubt , but that as God maketh vs to perceiue things by sence , and the Angels by some other meanes , so hee is able by meanes to make himselfe capable of the qualities of particular obiects , but of himselfe and in his owne nature , hee is altogither vncapable of them , or of any knowledge by them .

Gent.

You haue no list to answere me directly to the question : I do not thinke that God doth suffer from the obiects , but that is all one , I would know whether that hee doth not know and see vs , as we go here otherwise then he did , when we were in the loines of our first father Adam , and whether that he doo not plainely see vs two particularly and distinctly , whether he do it intromittendo , as we doo , or which is more agreeable to his nature being impassible ) extramittendo , that is not the question : but I cannot be perswaded but that although hee knoweth vs fully and certainely before we exist , yet when once we do exist in nature , he then doth see & behold vs after an other manner .

Sch.

You say true , I haue no minde to wade farre into this matter , for it is very hard , yea impossible for vs to know the manner of the actual knowledge of God : and therfore I did passe it ouer in the proper place , neither wold I haue mentioned it but that you vrge mee so hard : for I thinke it sufficient for vs to know that God knoweth all things , euen the most secret thoughts of our mindes , although wee be ignorant how he commeth to that knowledge . But for your question I haue told you my opinion , that howsoeuer you seeme to thinke that God knoweth things not existing and seeth them as it were with eyes , when they do exist , yet it seemeth more consonant to the truth to say , y● the creatures whither existing or desisting , are all alike knowne to God , and I pray you rest in this answere , for this time . Now as touching memorie , as God hath no vse of imagination , because he hath nothing to learne , so he hath no need of memorie , for that he cannot loose any thing by forgetfulnesse , all things being present vnto him both past & future . Likewise for conscience , which is the testimonie giuen by the minde in the presence of God of the innocencie and integritie or of the guiltinesse of this or that reasonable creature , and so eyther of the want or of the desert of blame , it may in some sort bee attributed to God , and that in respect both of himselfe as also of the creature : for first , God as he is in all respects most pure and innocent , yea most holy and good , so before himselfe and in his owne presence , hee both knoweth and acknowledgeth himselfe so to be , and for that cause not onely to be free fion all desert of blame , but also to deserue most worthely al praise and glory . But more plainly this facultie hath vse in respect of men , who do often charge God with euill , iniurie , iniustice , crueltie , and many other grecuous crimes , in the which plea this facultie of conscience doth cleare and absolue God , from all those blasphemous reproches which wretched men spew out against him . Rom. 3. 4. Let God be true and euery man a lyer that thou mayest be iustified in thy sayings , and ouercome when thou art iudged . Thus much of the faculties of the minde , which you thought omitted in the former discourse : as for the affections and vertues , as ioy greefe , and diuers other , which in scripture ate often attributed to God , their nature may be knowne by those which haue bene handled .

CHAP. VI. Of the externall attributes of God .

THus I haue declared vnto you , those things which for the present I could call to my remembrance as touching the nature of God , his existence , essence , and attributes , eyther truly taken or typically borrowed from the faculties of a reasonable soule . To the which if you adde the externall attributes which are borrowed from the body or outward person of man , as is the eternitie of GOD from the age or continuance of man , his vbiquitie from the greatnesse or stature of man , his omnipotencie from the strength of man , with others of the same kinde , you haue a perfect picture of the nature of God shadowed out , though rudely and imperfectly , vnder the shape of man .

This last kinde of attributes hath beene touched already in speaking of the infinitnesse of God , the generall and essentiall difference of his nature , from the which they doo necessarely flowe , and therefore wee are here to make an ende of this conference : and so wee may of our iourney also , if you thinke good to light and leade along this long causey : it will be a great ease both to our selues and to our horses , and wee may ( now that wee are in sight of the Towne ) talke of our lodging , for it is meete that wee haue some care of our bodyes , that so wee may be able afterward to serue God by meditation , conference , and such other Christian exercises .

Gent.

Nay by your fauour sir , I must needes desire you to make an ende of the taske , which vpon agreement , though vnwillingly you tooke in hand : It would bee a great greefe ( I will not say a shame ) for a man that hadde toyled all the day long many a long mile through thicke and thin , to giue ouer at the last cast , in the sight of the place whither hee goeth : if you haue perhappes touched these attributes by the way vpon some occasion , it followes not , that they shoulde bee denied their proper and due place in this worke , the which without them would bee maimed and imperfect .

I like well that we light and leade , for so we shal haue the more time for conference but for our lodging wee will not trouble our selues as yet , but rather take it as we finde it , and therfore I pray you let mee heare and knowe somewhat of these also in particular , and first why you call them externall attributes .

Sch.

I hope your meaning is not that we shall go reasoning into the towne , for so we should haue moderatours inow to cut vs off : but to shut vp these things breefely : They are called externall , not as if there were any such difference of externall & internal in god as in man , consisting of an outward body and an inward soule , for in God there is neither without nor within , but all alike : but they are so called in GOD because they are so in truth in man from whose nature the resemblance is taken . Yea further they may bee so called , howsoeuer they bee as essentiall as the other : for that they doo not come so immediately from the roote of Gods essence , which is an infinit vnderstanding , neither so properly belong to the nature of it , but are as it were , begotten by the coniunction of the difference which is infinitenesse to the essentiall vnderstanding of GOD : the which bringeth forth knowledge , wisedome , will and the rest of the aforesaid attributes , more naturally and properly then it doth eternitie and vbiquitie , the which are found onely in this one vnderstanding , whereas the other are common to al vnderstandings , both finite and infinit . And therefore we may truly say that the infinit knowledge of God is more inward and neare the vnderstanding which is the root of Gods essence , then is his infinit continuance , although not more essentiall : euen as we see that those parts of a tree , which are nearer the roote , may be said to be the inner parts , and the smal twigs the vtter parts , altho the one bee no more essentiall to the tree then the other . Now for the particulars : and to begin with the eternitie of God which is his euerlasting age or continuance , represented to vs , Dan. 7. 9. by an old aged man , whose head and haire are as white as snow , or the whitest wolle , the which testifieth that hee is no babe of yesterdaies birth , but that he hath liued and continued in the world many yeares : euen so it is with god , or rather so it is not with god , for the oldest man that is had a time of birth and beginning , tho long since , and shall haue a time of end euen hard at hand but god is without father or mother , and hath neither beginning of dayes nor end of life , but is the same this day , yesterday & for euer . He is not by the gray or white hayres of olde age summoned to the court of death , for he is alwaies in his fresh and flourishing youth : his substance doth not weare and waste away , for it is not as are the bodyes of men , as a Kingdome deuided in it selfe , which therefore cannot stand but is simple without mixture or diuersitie , and therefore without iarring , yea all perill and peraduenture of ruine .

So then this eternitie of God is to bee defined , the euerlasting existence of his essence without eyther beginning or end . For if it had beginning , then it did not alwaies exist , for it could not exist before it hadde a beginning : And if it did not alwayes exist , then sometime there was nothing , but that cannot bee , for if there were time , there was distinction of motion which made that time , but where there is nothing , there is no motion , for nothing cannot mooue .

Besides , if the time euer were , wherein there was no thing nor nature existing ( for if God were not existing there was nothing , for whatsoeuer did then exist was god , because it did primarely exist ) nothing should euer haue existed : for if the Philosopher could not see how the most mightie and omnipotent God could make the first matter of the world , for that hee had nothing whereof to make it , and iust nothing saith hee , ( though falsely ) is made of nothing , what would hee say to this paradoxe , that nothing did of nothing make something , yea all things , not onely materiall bodies , but euen the most pure and operatiue formes ? But wee knowe that God is eternall , that is , hee euer was , and neuer was not , hee was not made by nothing , for nothing makes nothing , nor by any thing , for that which could make God , was before god and greater then God , and therefore onely God : but God made himselfe , not by giuing or rather by taking a beginning to himselfe , but by being himselfe , as he doth still , and shall for euer make himselfe . Hee was alwaies , as hee will bee euermore , neuer beginning , nor euer ending , but alwaies being . Hee existeth not of nothing , but of himselfe , not by another , but by himselfe , in no other but in himselfe , and for no other but for himselfe , and so hee is to himselfe all in all . Yea as God is eternall , so euerie eternall is God , for no creature can bee eternall , because with the creature there comes in generation and motion , & with motion time , and so eternitie is abandoned : for time and eternitie are contraries , as are finite and infinite , . the measure and that which is vnmeasurable . But ( you may say ) how could God exist without the creature , for how could hee exist without working and doing something , he being a most actuall and operatiue forme , and how could hee worke , if hee had no matter to worke on ? how could God extend his goodnesse , there beeing nothing to receiue it , or how could hee haue glorie and honour , there beeing none to giue it , for honour is in the giuer , not in the taker ? or what disparagement would it haue beene to God , if hee had made the creature to exist from all eternitie , more then it is that hee will make it to existe to all eternitie , as wee knowe that hee hath promised in holy scripture ? yes surely , God is not pind vpon the sleeue of the creature , that hee could not exist and that in perfect happinesse and glorie , without the helpe or company of any creature , the which howsoeuer it do set foorth the glorie of God after another manner , then that wherby God was glorious in and to himselfe from all eternitie , yet it addeth nothing to the perfection of Gods glorie , which before was absolute , although not in the same manner . Neyther can wee doubt but that this eternitie of the creature would bee a great blot to the glory of God , wherof his eternitie is now a notable part , but should not bee if that the creature were eternall as well as God . And therefore it must bee content to bee a degree beneath him , rather then to striue in vaine to fetch the pedigree from so auncient a stocke : eternitie must be left to God as a royall prerogatiue proper to his house and crowne , for the antiquitie of a fewe thousand yeares may serue to make the creature noble . Now that obiection which saith , that God could not exist without the creatures , because without them he could not worke , is easely answered : for before the creation , God did no way mooue or worke : yet he was not idle , for hee did as hee doth still , giue himselfe to the contemplation of himself , euen of his own infinit essence and glorie .

Sect. 4.

NExt to the eternitie of GOD , commeth to bee considered his vbiquitie which concerneth the stature and greatnesse of GOD , as the other did his age and continuance . For as in time , so also in greatnesse God must bee knowne and acknowledged to bee infinite , not inclosed or comprehended within any creature or place eyther in heauen or in earth , but silling all creatures , and all places both in heauen and earth , yea stretching and extending himselfe beyond the compasse of the world by infinite degrees , and that not onely by his power ( his essence beeing in some set particular place ) as wee knowe that Princes sitting and being contained in a little chaire , stretch their power & authoritie ouer whole countries and kingdomes farre distant from them : but it is not so with God , who as in power , so also in his substance and essence is euery where , in al things and in all places , for hee is not by any thing either kept or put and as it were iusled out and dispossessed of his place , but is in all places euen where the grossest bodies are , as well as where is neyther place nor bodie . We see how the ayre ( to the which wee haue before compared the vbiquitie of God ) is desirous to inlarge his dominions , and therefore assoone as euer it findeth any place emptie , it straightway taketh possession : but if there be any bodie in it to keepe possession , it is kept out a doores , and can haue no title to it : and so in all other bodies wee see that the weaker giueth place to the stronger , for it is impossible that two bodies should bee togither in one place . But it is not so with God , for no creature is able to put him out of any place : hee doth suffer the creatures to haue their seuerall places , but not to vsurpe his place , the which is euery place , as well where the creatures are , as where nothing is . For their being in place doth not hinder him from being there , for he is there as well as they , and euen where they are . Hee is where the earth is , for hee is in the earth , and both heauen and earth are in him , and subsist in him as in their subiect and foundation , vpholding and containing them . And therefore his title is better to that place which they haue , then is theirs , for hee was there in peaceable possession of it , before they were any where existing , and so he will bee there when they are consumed to ashes and gone .

Gent.

I do easely beleeue that God is euery where , and that his exceeding greatnesse is more then sufficient to fill a thousande worlds : but I pray you shewe mee how God is present euery where , whither he bee partly in one place , and partly in another , or rather as I haue heard them say , wholly in euery place , as it is said of the soule , that it is tota in toto corpore , and tota in qualibet parte , wholly both in the whole bodie , and also in euery part or member of it .

Sch.

That is indeed the vsuall saying and similitude , according to the which god is to bee thought to be wholly in euery Church & house , yea in the least thing that is , as well as in the greatest . It is sure , that the essence of God is most simple and vniforme without any distinction of partes , but the very same euery where : yet that common saying is hard to bee vnderstood , and therefore may easely by the simple bee peruerted to their own destruction : who hearing God to bee wholly in euery place , will readely suppose him to bee contained in that place , and so to bee finite , yea to bee diuided into infinit Gods , as the Heathen imagined euery house and person to haue his proper god attending on him . And therefore wee may more ●asely and truely imagine God to bee one whole vndiuided and vniforme essence , containing and inclosing in it selfe all bodies as doth the ayre , yet not excluded out of any place where any body is , as the ayre is out of all such places , and that God is not in this or that place , Church , or house , but that all places , houses , churches , yea the earth , ayre , & heauen it self are in God , & that in quantitie euen as a pins poynt is in respect of the whole compasse of heauen , and that in him the whole world mooueth and hath his beeing . Yea , his essence extendeth it selfe infinitly without the compasse of the world , and aboue the highest heauens , and so is to bee thought to bee totally or wholly in any one place , and that equally , as much in one place as in another .

Gent.

I pray you shewe mee that , for I haue alwaies thought God to be after a speciall manner there , where hee professed himselfe to bee , as namely to bee present with the Arke and the propitiatorie seate , more then in the Idoles of the heathen , in the temple of Ierusalem , more then in any other : so likewise to bee in the godly more then in the wicked , in heauen , the which the scripture doth vsually make the place of Gods dwelling and residencie , more then in hell , or on the earth : and most of all , to bee in the humanitie of Christ , wherein the Apostle saith . Col. 2. 9. That the fulnesse of the Godhead doth dwell bode●y .

Sch.

If you thinke the essence of God to be in any one place more then in another , you are greatly deceiued : it is euery where alike , neither can it possibly bee otherwise , for it cannot be gathered or compacted togither into any other forme , then is that infinite greatnesse , which filleth all places ,

God may indeede shewe his presence by outwarde actions , more in one place then in another , and so saye and professe himselfe to bee there onely , and no where else , speaking according to the erroneous conceit of men , that thinke him to be no where present in essence , but where he sheweth himselfe and his power by some outward signe . Thus God was present in the Temple of Ierusalem , and more specially in the holy of holiest , and in the propitiatorie seate more then in other places , not by his essence but by his mercie and goodnesse , the which hee did there reueale and shew to the Iewes more then to any other people . Thus God is present in his spirit in the faithfull , more then in the carnall man , not by the essence , but by the effectuall operation of it , reneuing in them his owne image of holinesse and trueth , the which thing hee doth not in the other . Thus God is present in heauen more then in hell or heere on earth not in essence , but in glorie and maiestie , the which shineth more in heauen , then any where else . For euen as a man hauing been kept all his life in a darke dungeon from the light of the sunne , and the sight of the creatures in the world , if he were on a suddaine brought vppe into the open ayre , and suffered to behold all these glorious creatures , would not sticke to say and affirme , this world to bee the very dwelling place and pallace of God : so doth heauen seeme in respect of this inferiour world wherein wee liue . But the greatest doubt is of the humanitie of Christ , with the which ( without doubt ) the Godheade is present farre otherwise , yea farre more excellently then euer it was with any creature , or in any place eyther in heauen or earth : yea so , that if it were possible for the diuine essence to be in any one thing or place more than in another , it would without question bee more in the humanitie of Christ , then euer it was any where . For God did neuer before vouchsafe such vnspeakeable honour to any creature , as to take it into his own person and to himselfe , yea to bee himselfe . Yet for all this , the essence of God is no more in the humanitie of Christ , then in other places and creatures , and yet it is ioyned , yea vnited to it , so as it neuer was to any creature .

Gent.

How is that straunge coniunction of the humanitie of Christ to the diuine essence ?

Sch.

For that I must craue pardon of you , it is not so soone done as desired : it is well if I can get done the taske which you exact of mee , thogh I do not meddle with other matters , especially with such as being very hard and intricate , require seuerall and large treatreatises : it is better that wee hold our selues to the matter in hande , and so seeing in part the trueth of this poynt , to proceede to the rest of the externall attributes of god , as namely to the omnipotencie of God .

Sect. 3. Gent.

I did not thinke it to haue beene a matter requiring either long time , or any greate labour , and then I am sure you would not haue stucke with me , but I pray you hold on your course , seeing you will not bee intreated to digresse .

Sch.

The omnipotencie of God is resembled in man by the strength of his bodie , or the power of his person , yet there is as great difference , as is betwixt the age of man and the eternitie of God , or the stature of man , and the incomprehensible greatnesse of god . For as God is , so is his power , by the which hee is able and sufficient to doo whatsoeuer pleaseth him , as it is defined Psal. 135. 6. The Lord is great aboue all Gods , and hath done whatsoeuer hee woulde in heauen and in the earth , in the sea and in the deeps : & what neede there to bee more power then will , or to what purpose is that power , which is without the will . So that the obiect of Gods power , is the whole world , in the which , and ouer the which , God hath so ample and absolute authoritie , that neither the greatnesse , strength , nor multitude of the creatur is able to resist his wil and power , who is able ( if hee were willing ) to turne all things vpside down , to make the heauen & the earth change places the one with the other , so that the heauen should rest in the middest , & the earth turne about in the circle .

Yea as hee made both heauen and earth , and all things in them contained of nothing , so hee is able to turne them all to nothing , and that without any labour or difficultie , euen by the breath of his mouth , and the meer inclination of his will .

But howsoeuer this power of God cannot bee matched by any creature , yet it doth both match and ouermatch it selfe , restraining it selfe so , that it is not able to doo any thing against it selfe , for that which God by his power doth at any time , hee cannot by his power make it to be not done or vndone at the same time , for so the power of God should bee contrarie to it selfe . And therefore if God by his power make the sunne to shine at any time , hee cannot by his power make that it shall not shine at the very same time .

If he make man free , he cannot make him bound , if hee giue him will , he cannot compell him to be willing , for so hee should not giue , but take away will from him : and so in all other instances , it is impossible to God to make contradictories to bee true , because he being perfect vnitie , cannot bee contrarie to himselfe . And if God cannot make any repugnancie in the nature of the creatures , much lesse can hee doo it in his owne nature , and therfore he cannot do any thing contrarie vnto it , as namely to iustifie a wicked man , or to condemne the righteous , to loue one that is sinfull , or to hate him that is indued with his owne image of holinesse , to diminish , destroy , or any way to alter himself , who is vnchangeable . These things God cannot do , beeing hindered not by any creature but by himself , and therefore the impossibilitie of dooing them , is not to bee accounted weaknesse or impotencie , but strength and power : otherwise nothing is impossible to bee done by God , that can possibly be imagined by man . How then can we sufficiently wonder at the grosse errour and sottish ignorance of those men , who in respect of the difficultie or rather impossibilitie ( as they thinke ) of performing them , call into question the trueth of those promises which God hath made to his Church of the resurection of the bodie , although consumed to nothing , and of eternall glorie . But as they erre , not knowing the scriptures nor the power of God , so we seeing these things to bee most easie to God , are to bee confirmed in faith and in the resolute perswasion of the trueth of them .

Gent.

I am I thanke God fully perswaded , that God both can easely , and will vndoubttedly restore vs to life , though we were consumed to nothing , by burning a thousande yeares in the hotest fire that can bee made or imagined . Yet I pray you tell me one thing , doo you thinke it possible that the very same indiuiduum , and as you say in the Schooles , idem numero , hauing beene consumed to nothing , can bee restored , as namely the same candle after that it is consumed ?

Sch.

I perceiue you meaning : it is certaine that God both can and will raise vs to life againe , not in any other , but in these very same persons , which now we are : but what the Schoolemen meane by that quidditie of idem numero , & many other of the same kind , as I neuer did , so I do not now mean to trouble my selfe with them .

Sect. 4.

WEe will rather come to the rest of these external attributes , the which ( as I am of my selfe not vnwilling ) so you see that we must of necessitie knit vp in very fewe words . First for the similitude of the diuine essence , the which must be graunted to bee a most simple and pure forme , altogither voyde not onely of all mixsture of diuers matters or contrarie qualities , as wee knowe the elements to bee , but euen of all manner of composition whatsoeuer , euen of that which is the simplest , to wit , of matter and forme , whereof all creatures do necessarely subsist , for that neyther matter nor form can in them exist the one without the other . But there can no kinde of matter bee admitted into the diuine essence , no not that wherof as being most pure , subtile and simple , the heauens , or the Angelles themselues ( more subtile then the heauens , if more may bee ) do consist . For so wee should pull downe all that wee haue built vp , and gainesay all that hath hithertoo beene affirmed of the nature of God . For we cannot make him both eternall , and also compounded of matter and forme , for in composition there is motion , & in motion time , and time taketh away eternitie , yea wee must graunt the matter wherof hee is compounded , to haue beene before him , the which must subsist in simple , before it bee brought into composition . Againe if hee bee materiall , he is locall , for all matter is in place , and so hee is not infinite , but finite and circumscribed . Yea thus wee shall take from him his omnipotencie , which ariseth of the puritie of his simple forme beeing mere actuall , because it is inmateriall , whereas if it were compounded of matter and forme , it should be compounded of impotencie and of power , of passion as well as of action , for it must participate the nature of both the parents , taking from the one operatiue power , and from the other passible impotencie , and so bee not a pure act , but clogged and blunted with the grossenesse of matter , and by it made vnable to worke , yea as like and readie to suffer it selfe , as to worke in others . And therefore in the building of this pallace for the great God of heauen , wee must reiect all corruptible matter , yea all matter whatsoeuer , because al matter is corruptible , and so make the diuine nature to bee a pure forme , wholly actiue and in no respect or part passiue .

Ge.

I haue ofte heard men speak , & haue red mens writings of these pure abstract formes , of the which kind many do hold not only god , but euen the angels , which are meer creatures to bee : yet it cou●d neuer sinke into my head , how a forme should subsist of it selfe without some matter to vphold it : and as I remember , you said before , that some ancient diuines ( I thinke you named Tertullian ) were of the same opinion , or rather dulnesse of conceit , and did therefore allowe bodies wherein to subsist , not onely to the Angels , but euen to God himselfe .

Sch.

It is ha●d for vs , who consisting of grosse bodies and braines , esteeme other natures by our own , to imagine how any forme should subsist without some materiall subiect to vphold it . As touching the Angels , if you cannot thinke , or will not beleeue them to be pure and abstract formes , altogither voyde of materiall composition , you shall ( for mee ) continue in your error or opinion : but if you will not admit God to subsist in this manner , to wit , as a substantial forme vpholding both it selfe , and also all things whatsoeuer do any way exist , you will marre all . Neyther ought the difficultie of supposing it , breede in vs any doubting of the trueth of it , it hauing beene often alreadie saide , that the maner of Gods subsisting in his essentiall forme , is altogither vnsearchable and incomprehensible . Let it bee sufficient that wee haue it prooued by most necessarie demonstrations , that God is a most pure , substantiall , immateriall & actiue forme without any composition of matter & form or distinction of parts , but euery where alike and the very same . Yea I do not see but that this praerogatiue of being a mere and pure forme must be reserued to God , and in no case communicated to any creature as the grossenesse of matter must be left to the creature and in no wise ascribed to God . And so matter , or materiall subsisting ( the which bringeth with it motion and time , passion , alteration , limitation and impotencie ) shall bee the badge or cognizance , which the creature shall weare that so it may appeare , that he is not his owne man , or maker , but that he serueth and dependeth on an other , by whom he was made and is maintained . And on the other side , mere simplicitie and pure formalitie ( to the which eternitie , rest , identitie , operation , infinitnesse and omnipotencie are annexed ) is to bee accounted the royall diademe , which aduanceth God in his Throne of glory aboue all creatures whatsoeuer . With this simplicitie of the diuine essence we may ioyne the vnitie of it , for as it is simple without partes , so it is one without kindes , neither can we imagin it to be moe then one for many causes . For if we suppose two infinits , wee make no insinit , for each of the two is the limit of the other , for it keepeth the other from comming into it selfe ( otherwise it becommeth one with it , and is no longer two but onely one ) and so from extending it selfe into infinite . Besides , wee know that the diuine essence beeing the first fountaine from the which all things flowe , and the last end to the which they tend , must bee the absolute perfection of rest altogither voyd of motion : for otherwise things should moue not to rest but to motion , and the termini à quo and ad quem , should be not fixt , but moueable , and so vncertaine : but if the diuine essence bee many or moe then one , there is not absolute perfection , which is onely in vnitie as motion is in number .

So that as it is in ciuil states , the which are neuer counted sure and setled in the absolute perfection of gouernment , till the whole authoritie be deuolued from the people to many , from many to a fewe , from a few to one , because where there are moe then one in autho●itie , there is matter of continuall discord and disorder , but in vnitie there is perfect concord , for no man disagreeth with himselfe : so much more we are to thinke that the soueraigne Monarchie of the world is not in motion or possibilitie tending to perfection , but already and euen for euer established in perfect vnitie : but we neede not insist any longer in proouing the vnitie of the god-head , which of it selfe is manifest , and therefore we will now shut vp this conference , with the last of these external attributes , which is the immoueabilitie , if we may so speake , of God .

Sect. 5.

THis attribute giueth vs to vnderstand , that god is not subiect to motion , which is the mutation of state or place , but is in all respects immutable and immoueable : he doth not shift his dwelling place , wandring vp and downe like a Pilgrime , this day in one countrey and to morrow in an oother , at one time in heauen , and at an other time on earth , but continueth where hee is and where hee hath bene alwaies , more firme and steadfast then the hugest mountaine , or the whole earth , like to a Rocke in the sea , against the which though the waues do beate , and so breake themselues , yet they cannot either moue it in or remoue it out of the place where it is : euen so it is with the creatures in the world , the which doo continually tosse and tumble themselues from one estate to an other , but the Lord remaineth the same for euer .

For why , as we our selues must not sit downe , but go on till we come to the end of our iourney , euen so the creatures , when they are in their best estate , are not there to rest in themselues , as if they had made themselues for themselues , but they must moue and go on towards God and his glory by performing those duties , which do naturally belong vnto them , and so continually better their estate . But it is not so with God , whose perfection is and euer was in complete act , not in hope & possibilitie , and therefore hauing all the perfection , that he can haue , he need not stir for the obtaining of any more , or mooue for any mans pleasure : his last ende and cheefe good is in himselfe , and in no other thing whatsoeuer , and therefore hee need not by motion pursue that , which he enioyeth already in rest , or seeke that from an other which he hath in himselfe . Yea it is needefull that God should be immoueable , hee beeing the foundation , whereon all things whatsoeuer do any way exist , do stand and rely : so that if it did moue and were fickle and wauering , there must necessarely ensue vniuersall confusion & disorder in nature : in the which respect ( as was noted in the former attribute ) God being both terminus a quo , and terminus ad quem , all naturall motion motion is made , must needs be supposed to bee vnmoueable . for otherwise both disorder would ensue , and also motion should be made to motion , as it were in an endlesse iourney , and with bootelesse labour .

Lastly how should wee suppose God to moue , whom we know to haue no place whither to moue : for hee himselfe is euery where and therefore whither soeuer he moueth , hee moueth to himselfe , or rather he moueth not at all , because he is still where he was , euen in himselfe . Now sir , I haue as I could , endeauoured to satisfie your request , neither can you require any more of me , saue only thanks for your gentlenesse and curtesie in attending so patiently these simple and rude discourses : your wisedome is such , that I am perswaded , you did not expect any perfect declaration of the nature of God , especially at my hands , and at this time : in the which respect I hope that you will take in good part , that which hath bene said , how rudely and rawly soeuer .

Gent.

If I should tell you how much I thinke my selfe beholden to you for this days worke , you would thinke that I did but flatter you : I know not when I learned so much good diuinitie in one day , but I hope to haue ere we part , better occasion and cause too of thanking you .

Sch.

There is no such cause sir , these are but ordinary matters .

Gent.

Well I would giue any good I might haue had your company vp to London : I would thinke to bee by your meanes a good diuine ere I came thither .

Sch.

So you are already , otherwise it were strange , that I should make you a good diuine in halfe a score of dayes , that could not make my selfe one in a whole score of yeares : but to deale plainely with you , my purpose is to trauell as farre as London , though I tolde you not so much at first : but I doubt that my litle weak nag wil not hold out , and I am sure , that hee cannot hold foote with your strong gelding .

Gent.

I am right glad of it , take no thought for your nagge , I will assure him to London for the paines that you haue already taken in instructing mee : and when wee come to our iournies ende , if I might entreate you to go with mee to my house , which is not farre off , you should be as weleome as your selfe could wish , and command any thing I haue .

Sch.

You may soone haue a bolde guest of me , but we will talk of that sixe or seuen dayes hence . In the meane time for that I perceiue the you are a stranger in this countrey , I will be so bold , as to bid you welcome to this Northern Towne .

Gent.

I thanke you heartely , but doo you know of any good lodging in it ?

Sch.

No doubt sir , but that we may in many places here in New-castle bee both heartely welcome , and honestly vsed for our money : but you know that the countrey is plaine and rude , and therefore your entertainment will bee but course and homely in respect of that curious ciuilitie that is besouth : yet their meaning is good and better then it seemeth .

Gent.

You speake worse of your countrey , then there is cause , I like plaine dealing best , let vs get on , and I pray you lead vs to some honest house where you are knowne or acquainted .

FINIS .