The Second Attribute of God

The next attribute, which likewise may be drawn from this place, is this:

That God is the first, without all causes, having his being, and beginning from himself. This I find set down in (Revelation 1:8): I am Alpha and Omega, the beginning and the ending, says the LORD, which is, which was, and which is to come, the Almighty — that is, what Alpha and Omega are in the letters, that I am to the creatures; I am the first, and the last; that is, if I should suffer the creatures to fall, then I should be the last; and I am He they would return to (Revelation 3:14). Christ, according to his Godhead, is said to be the beginning of the creation of God (Isaiah 44:6): I am the first, and last. The meaning of it is, that he is without all causes, that he is from himself, and by himself, and of himself, and for himself (Romans 11:36) — that is, he is the first, he never had any efficient cause, as all the creatures have; that which has no efficient cause, has no end; that which has no end, has no form; (for the form does but serve to carry a thing to such an end) that which has no form, has no matter, for the matter is dependent on the form; and so consequently, he is without all cause. But we will show you the grounds of this, they are these three:

He is without all cause: for, if there were any cause of him, that cause must needs be caused, either from some other, or from itself, not from any other; for then there should be something that is before the Lord, that is better than he, from whom he receives all things; but that cannot be: for, then it should be God, and not the Lord; and it is not from itself, because nothing is the cause of itself, for then it should be before itself, and it should be better than itself; for the cause, though it give the same that is in itself, to the effect, as the father to the son; yet the cause is better, because that which gives, is better than that which receives.

Again, it should be different from itself, for the cause is different from the effect: therefore it must needs be, that he is without all cause, and the first, and the beginning of all the creatures of God.

Wherever you see anything, that has but a part of another, it must needs receive it from some whole; and if it does receive it from that which is but a part; yet by degrees it must come to some whole, as to the fountain; as for example, if iron or wood be on fire, etc. they have but a part of that element, which argues that there is some whole.

But it may be said,

Answer: That cannot be; because whatever has anything originally, must have the whole, and not a part; as the Sun, because it has the light originally, therefore it has not a part, but the whole, though afterward it gives light to many; so a fountain, that has water originally, has not the part, but the whole, though afterwards it runs into many brooks; and if there were but one fountain, as there is but one Sun, then all the water would be in that fountain, as the light is in the Sun.

Now to apply this, look upon all the creatures, and you shall find that they have all but part of being; the angels have one part, men another, and other creatures another part, etc. which is an argument that there is a whole, which is God blessed for ever.

Besides, it argues that he has that wholeness of being from himself; for he that has but part of a thing, does borrow it, and therefore must come to the original; for nothing is borrowed but it is from another, and not from itself; therefore, seeing the creatures have but a part of being, it presupposes that there is a whole, that there is an immense being, that is of himself, and from himself, and has it not from any creature.

Lastly, there is nothing that the eye has seen, or that the ear has heard, but it is possible not to be; there is almost nothing but is subject to corruption; but if it be not so, yet they have a possibility not to be; as the heavens, though they are not corrupted, yet they may be: now whatever has a possibility not to be, it is certain that it was not, and that which was not, is brought to a being by him that is; so that you must come to something which is, that is the cause, that is the beginning and ending, that is without cause, that is alpha and omega, he that was, and that is to come.

Now we come to application.

Use 1: If the Lord be without all cause, this we may gather then, that he does not will anything, because it is just, or desire it, because it is good, or love anything, because it is pleasant; for there is no cause without him, all perfection is in him originally.

The creatures indeed desire things, because they are good; and love them, because they are pleasant; because they seek for perfection out of themselves, because they are caused by that which is out of themselves: but this is not so in God, who is the first cause, because, of the first cause there is no cause; and of the first reason there is no reason to be given. Look, whatever is in the creature, what justice or excellency, it comes from God; and if he should will any thing for this cause; because it is good, there should be a reciprocation, which is impossible. I speak this for this end; that in our judging of the ways of God, we should take heed of framing a model of our own, as to think, because such a thing is just; therefore the Lord wills it: the reason of this notion is, because we think that God must go by our rule; we forget this, that every thing is just because he wills it; it is not that God wills it, because it is good or just. But we should proceed after another manner, we should find out what the will of God is; for in that is the rule of justice and equity; for otherwise it was possible that the Lord could err, though he did never err: that which goes by a rule, though it does not swerve, yet it may; but if it be the rule itself, it is impossible to err. As, if the carpenter's hand be the rule, he strikes a right line. The angels and creatures have a rule, and therefore may err; but it is not so with God, and therefore what God wills is just, because he is the rule itself; therefore in the mysteries of predestination, we are to say thus with ourselves; Thus I find the Lord has set it down, thus he has expressed himself in his Word, such is his pleasure; and therefore it is reason, and just such against which there can be no exception.

Use 2. If God be without all cause, then he may do all things for himself, and for his own glory; because he that has no cause above, or without himself, he needs not do any thing but for himself. The angels, they have a cause above, and without themselves, therefore they must do nothing for themselves, but for another (Romans 11, last verse), Of him are all things, therefore to him be glory: that place shows us a ground of this, why we must not expect, that God should do any thing for any other end, for any other creature in the world; for having no end above himself, it is impossible that he should have any end but himself (Proverbs 16:4). The Lord has made all things for himself; yes, even the wicked for the day of evil. Whereas this objection might be made; Will he cast men to hell? Will he damn them for his own glory? Yes (says he) all his actions even that also is for his own sake (Romans 9:22). What if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath filled to destruction? Etc. This is enough, he has no end, no cause above himself; and therefore it is reason enough, he does it because he will do it. And this is a thing to be observed out of verses 19 and 20, where the same reason is given that we now speak of, Who has? Etc., says the Apostle, if you look on God, and the creatures, you shall find this difference between them; all the creatures are made, as pots are made by the potters; and therefore, as they have an author of their being, so they do serve for another end; so that the potter he may appoint what end he will, and no man can say, why do you do it? So God, because he is the first cause, he may have what end he will, and no man can say, why do you do so? He may make some vessels of honor, and some of dishonor, and all for himself, and his own glory: therefore, when you see that he did not spare the angels, but cast them down into hell, there to be reserved in chains of darkness till the last day; when you see him not sparing the old world, when you see him suffering the Gentiles to walk in their own ways; when you see him to suffer a great part of the world to be damned, and to perish; when you see him let the churches be made havoc of, you should be ready to say thus, To him be glory forever: that is, you should not murmur against him, but glorify him, and reverence him forever: for he may do all things for himself. And this is the reason that is rendered (Matthew 20:15-16), May I not do what I will with my own? He gives it there as the reason, why many are called and few chosen, why the Jews were first, and the Gentiles last: why he lets go many probable men, and chooses the worst; says he, May I not do with my own what I will? Beloved, this difference is to be observed between the creatures and God; there is no creature can say of any thing, that this is my own, because he made it not, they are not the masters of them; but God may do what he will, what he pleases, because they are his own. If God will take a few out of a nation, and destroy all the rest, who can say any thing to him? They are his own; as he is without all cause, so he is without all end. Now, as this is of use to justify God, in that it is his property to be without all cause; so it may teach us;

Use 3. That man may not do anything for his own end, but he is bound to do all for a higher end, as he that made us has appointed, for the efficient can make a thing to whatever end he pleases. You see it is so with men, as a knife is made to cut, a key to open, etc., and yet they are all of one material: so the Lord looking down from heaven, he made of one heap of clay several creatures, and appointed to every one his several end, which end they must observe and aim at; and if they do not, they wrong him that made them; and therefore it is he destroys them. And so it is with every thing that is made for an end; as fire, that is made to warm a man, if it does burn the house, we put it out; a vessel that is made to keep wine or beer, if it does corrupt it, we lay it aside, and put it into one more wholesome: so does God, he puts to every man his several end, and therefore he gives them several gifts, and several callings: himself, indeed, is the general end, but besides the general, he appoints to every calling a particular end; to a Minister he says, Go, and feed my sheep; if he goes, and feeds himself, and not the people; if he feed them with stubble, and not with hay, he does not attain his end; and so may I say of every thing else; of a scholar, a Magistrate, a husband; they have several places, and diverse gifts given them, and all for their several end, and if they aim not at their end, but work for themselves, they are worthy to be destroyed: as a man, if he has an instrument that is crooked, and unfit for use, then he casts it away, and takes another; but if it be fit, he will lay it up for use, and he will say, let it not be lost: so does the Lord with men, if they be pliable to him, if they will work for the end that he has appointed them, then he saves and preserves them; but if they will do things for their own end, it is the next way to destruction.

For observe this; for any man to do anything for his own end, is to arrogate that to himself, which is the Lord's, who is without cause, which is a high kind of idolatry. Let them consider this therefore, that labor that they may be rich, that labor that they might have outward excellence, and to be something in the flesh, that labor only for outward honor, for places of employment, and credit in all things; so a scholar that is negligent, he says, I shall make a shift to live; but do you not have another end? Are you not made? Are you not a creature? Is it enough for you to live, and no more? So they that have their estates provided for them, they care not for learning, they say, they can live without it; but are you not made? And is not this your end, to serve God and men? So he that shall choose a calling or course of life, according to his own fancy, not that which shall be serviceable to men, but that which pleases himself, let him ask himself this question; Am I not made? Am I not a creature? Have I no other end, but myself? Therefore let men consider this, and look to it; have I not chosen this course of life, and have I not an end appointed to me? That end is to be serviceable to God, and to profit men: But if a man shall think with himself, what is the best way to live and provide for myself, and to get profit and wealth; these are idolatrous and sinful thoughts. God may do all things for himself, because he has nothing above himself; Objection: but if you do so, you provoke him to wrath exceedingly.

Answer: But you will say, I do all for this end, to serve God and men?

You that do pretend this, that you do things to be serviceable to God and men, and not to yourself, you shall know it by this:

1. If you put yourself to things that are above you, it is a sign that you do it not for his sake, that has appointed you, but for your own.

2. If you are fit for a higher place, if you rest in things that are beneath you, for your greater profit, you seek yourself, and not the Lord.

3. If you do resist the providence of God, that when you have a calling, and are put in it, and you put yourself out again for your advantage, then your end is your own self. Paul when he went to Macedonia, he found but bad entertainment there, yet he went, because he was sent. So John, he went to Patmos, where the people were but few, and barbarous, yet he obeyed God, and went. Elijah, when he was sent to Ahab, and to prophesy to the Israelites, among whom, for all that he knew, there was not one soul, that did not bow his knee to Baal. Ezekiel and Isaiah, when they went to harden the people to destruction, yet they went willingly, because the Lord sent them; it was an argument that they did it not for themselves. A servant is not to do his own work, he does it as his master will have him to do it; if he does the things that his master bids him, and says, I am his servant; and if he bid me to go, I will go, or if he bid me come, I will come; if he bid me to keep within door, and to do the most menial works, I will do them; this is an argument that he does not seek himself. When a man is thus dependent upon God, willing to take employment, not above him, nor below him, nor resist his providence, but willing to be guided by him, it is a sign that he seeks the Lord, and not himself.

Besides, let a man consider what he does in these services that immediately concern the Lord himself. If a man shall study much, and pray little; if a man shall spend all his time in his calling about worldly business, and little time for duties to build up himself in knowledge, as in prayer and reading, etc. it is a sign that he does it, not for the Lord, but for himself; for he that seeks not the Lord, in that which is done to his person, he does it not in that which is done in outward works; he that will not be faithful in the greater, and that which God does immediately command in his worship, he will never be faithful in those things which are further off, that are of less consequence (Acts 6:4). It was an argument they gave themselves in integrity, to the ministry of the Word, because they gave themselves to prayer as well as it; they did, as it were, divide the time between both; if we were to preach only, say the Apostles, we could then wait upon tables, but one half of our time is to be taken up in prayer, the other in preaching: and if you thus divide the time, it is a sign you look to the Lord.

Besides, consider what it is that troubles you? What a man aims at, if he lose his end, that grieves him, when his work is done; if this be your trouble that you have lost some credit, or profit, then your end is yourself; but if this be your grief, that you have not done it in such [reconstructed: measure], that others may receive profit and advantage by it, it is a sign that you did it not for yourself, but for God's glory.

Besides, if a man considers what it is that does make things pleasant, and gives attractiveness to that, which is harsh in itself. Labor in itself is sweet to no man, unless there be something in it that sweetens it: now consider what that is, if in it your eye is upon your wealth, that comes by it; if you study hard, and if you preach much, and it is for the praise of men, you seek yourself, and your reward is in it; but if you look up to the Lord, if you do it, because he sees it, and knows it, and that he may say; I know your work and your labor; it is a sign that your end in it, was the Lord, and not yourself.

From where do you look for wages? From God or from men? From where come those complaints of the unthankfulness of friends and pupils, and those we do good to? But because we look to men, and not to God. For if we did look to God for our reward, their thankfulness or unthankfulness would be of small moment to us: for does the nurse nurse the child for its own sake only? Does she look for reward from the child, or from the mother that puts it to nurse; if you look for your reward from men; they are your end; but if you look for it from the Lord, their encouragements or discouragements will not much move you.

Again, consider wherein your mind rests, for that which a man makes his end, therein his mind rests, and in nothing besides: a farmer, though he does plow and sow, etc. yet he rests not till he comes to the harvest: he that hews stone, and squares timber, does it, and stays not till the house be built: therefore, do you consider with yourself, in all your works, what it is that gives rest to your thoughts; if you do say, I have now wealth and riches enough, and means enough, I have gotten what I aimed at, and now my soul is at rest; if you say, I have now honor and name enough, my children are well provided for; and therefore your soul rests in this; then this was your end, and not the Lord; whereas you ought to say, though I have provided for my children, yet do they fear the Lord? Are they brought home to him? My trade has brought me home much, but how serviceable have I been with it? I have much credit and estate, but what glory has it brought to Jesus Christ? So he that is a minister; it is true, I have enough, enough credit, enough for estate; but what is this? Have I brought any glory to the Lord? Have I converted any? If your heart can have no rest, but in the Lord, and in the things that belong to the Lord, it is an argument that your eye was upon him.

Remember this, that seeing we are made, seeing we have a higher cause, and that to be without cause belongs to God alone; therefore we must carry ourselves as creatures; as it is said of David, he served his time; he did nothing for his own end, but he carried himself as a servant, he did not say; I will have so much pleasure, and then serve God; he did not cut the Lord short, but he served his time, he gave the Lord the whole day. It was the comfort that Jesus Christ had, when he was to go out of the world (John 17:4). I have glorified you on earth, I have finished the work that you gave me to do; that is, I was as a servant, and I chose not my work, but it is that which you gave me, and I have not done it by halves, but I have finished it; therefore glorify me. So, if you can say it, when you go out of the world, that will be your comfort at that day; but if not, remember that it is the Lord's manner of dealing, when men will seek themselves, and their own end; he lays them aside, as we do broken vessels, fit for no more use, and he takes another. If there be any here, that can say so, that the Lord has laid you aside, and taken your gifts from you; remember, consider with yourself, that had you used them to his glory, and made him your end, be sure that he would not have laid you aside, but that he would have used you. Beloved, we see it by experience, that men of small parts, yet if they had humble hearts, and did use them in the simplicity of their spirits to God's glory, then he has enlarged them, and used them in greatest employments. Again, on the contrary side; men of excellent parts, they have withered, because they did not use them to God's glory, therefore he has laid them aside as broken vessels.