Book 2, Chapter 2: The Godhead

Of the Godhead.

Touching the Godhead, there are two maine questions.

I. Question. Whether there be a God?

Before we come to answer the question, this one caveat must be remembered, that it is a maine ground and principle in all religions whatever, not to be doubted of, or called into question, that there is a God (Hebrews 11:6). He that comes to God, must believe that God is. As for those that are commonly termed Atheists, which deny that there is a God, they are to be punished with death, as not worthy to live in humane society; and the greatest torment that can be devised by the wit of man, is too good for them. For if those be holden as traitors to an earthly prince, and are most deservedly adjudged to death, that revile his person, and deny his lawful authority: then they that call into question the Godhead, are much more worthy to be esteemed traitors to God, and consequently to bear the just punishment of their rebellion, death itself.

For this cause I do not mean to dispute the question, whether there be a God or no; and thereby minister occasion of doubting and deliberation in that which is the only maine ground and pillar of Christian religion: but rather my purpose is, in shewing that there is a God, to remove, or at least to help an inward corruption of the soul that is great and dangerous, whereby the heart and conscience by nature denies God and his providence. The wound in the body that plucks out the heart, is the most dangerous wound that can be: and that opinion that takes away the Godhead, does in effect rend and pluck out the very heart of the soul. This caveat premised, I come now to the point in hand, to shew that there is a God.

And for our better knowledge and assurance of this truth, we are to remember thus much, that God has given to man a threefold light: the one of nature, the other of grace, and the third of glory. And by these, as by so many degrees of knowledge, the mind being enlightened by God, receives direction in the truth of the Godhead, both for this present life, and for that which is to come.

If it be demanded, in what order God has revealed this light to man: I answer, that the light of nature serves to give a beginning and preparation to this knowledge; the light of grace ministers the ground, and gives further proof and evidence; and the light of glory, yields perfection of assurance, making that perfectly and fully known, which by the former degrees was but weakly and imperfectly comprehended. Of these three in order.

Sect. 1.

The light of nature is that light, which the view and consideration of the creatures both in general and particular, affords to man. From the light of nature, there are five distinct arguments, to prove that there is a God: the consideration whereof will not be unprofitable, even to him that is best settled in this point.

I. The first is taken from the creation and frame of the great body of the world, and the things therein contained (Romans 1:20): the invisible things of him, that is, his eternal power and Godhead are known by the creation of the world being considered in his works. And out of this excellent frame of the world, the truth of the Godhead may be sundry ways proved and maintained.

First, I would ask this question: this goodly frame of the world, had it a beginning, or no beginning?

Let either part, or both be taken. Let it first be said, it had no beginning, but is eternal, as the Atheist holds. Then I reason thus: if it had no beginning, the world itself is God, and all the creatures that are therein, from the greatest and highest, to the least and basest; yes, every drop of water in the sea, and every corn of sand by the sea shore, are Gods. The reason is, because according to this opinion, they have their being of themselves without beginning; and that which is a substance of itself, and has no beginning, is very God.

Again, if the world had no beginning, then it has also no ending. For that which is without beginning, is without ending. Now all things in the world are liable to corruption, and consequently are subject to an end. For whatever is corruptible, the same is finite: therefore the world had a beginning.

Now if it had a beginning; then I demand, how it was made? Did it make itself? Or was it made of nothing? If it be affirmed, that it made itself, then the world was before it was. If it be said, it came from nothing: that also cannot be. For nothing brings forth nothing: and that which is nothing in itself, cannot bring forth something: therefore it is absurd in reason to say, that nothing brought forth this world. And hereupon it must needs remain for a truth, that there was some substance eternal and Almighty that framed this goodly creature the world, besides itself.

If a man comes into a large forest, and beholds therein goodly fair buildings, and sundry kinds of herbs, and trees, and birds, and beasts, and no man: he will presently reason thus with himself: these buildings are the workmanship of some man, they were not from all eternity, they did not rear themselves, neither did the herbs, the trees, the birds, or the beasts build them: but of necessity they must have some first founder, which is man. In like manner, when we consider this world, so goodly a creature to behold, though we see not the maker thereof, yet we cannot say that either it made itself, or that the things therein contained made it, but that the Creator of it, was some uncreated substance, most wise, most cunning, and everlasting, and that is God.

Secondly, from this frame of the world and the consideration thereof, I reason thus. In the world there are four sorts and kinds of creatures. The first bare and naked substances, that have neither life, sense, nor reason in them: as, the sun, the moon, the stars. The second that have substance and life, but no sense nor reason: as, plants, trees, and herbs. The third that have no reason, but both substance, life, sense, and power to move themselves: as, the beasts of the land, and fishes of the sea. The fourth are such as have all, namely substance, life, sense, and reason: as men.

Now these four sorts of creatures excel one another in properties and degrees. For the first of them which are mere substances, do serve those that have life, as the trees and the plants. The trees and the plants serve the creatures that have sense and life, as the beasts and the fishes. The beasts and the fishes serve man, that has substance, life, sense, and reason. And among them all we see that those which have more gifts are served of those which have less, as, the sun and moon serve the plants, the plants and herbs serve the beasts, and the beasts serve man, and that creature that has most gifts is served of all. Man therefore excelling all these must have something to honor and serve, which must be more excellent then the other creatures, yes than himself, and that is a substance uncreate, most holy, most wise, eternal, infinite, and this is God.

Thirdly, all particular creatures whether in heaven or in earth are referred to their certain particular and peculiar ends, wherein every one of them, even the basest and meanest is employed, and which they do all accomplish in their kind. And this is a plain proof, that there is one that excels in wisdom, providence, and power, that created all these to such ends, and has power to bring them thereunto: and who is this but God?

2. The second sort of arguments drawn from the light of nature, are taken from the preservation and government of the world created; and these are touched by the Holy Ghost, when he says, that God left not himself without witness, in that in his providence he did good, and gave rain from heaven, and fruitful seasons, filling our hearts with joy and gladness.

The particulars drawn from the government of the world are these.

First, our food whereby we are nourished, is in itself, a dead food, void of life, and yet it serves to maintain and preserve life: whereas in reason, it is more fit to choke and stuff our bodies, than to feed them.

Secondly, our garments which we wear, are in themselves cold, and void of heat, and yet they have this use to preserve heat, and to sustain life in the extremity of cold. Therefore there must needs be an omnipotent and divine power, that gives to them both such a virtue, to feed and preserve the life and health of man.

Thirdly, the rain falling, and the sun shining upon one and the same plot of ground, causes it to bring forth in his season a hundred several kinds of herbs and plants, whereof every one has a several, and distinct [illegible] color, form, and savor: from where comes this? Not from the rain, for it has no life in itself, and besides it is in itself all one: nor from the sun, or the earth: for these also in their kind are all one, having in them no such power, whereby they should be the authors of life: therefore the differences of plants in one ground, may convince our judgments and teach us thus much; that there is a divine and heavenly power above, and beside the power of these creatures.

Fourthly, take an example of the bird and the egg. The bird brings forth the egg: the egg again brings forth the bird. This egg considered in itself, has in it neither life nor soul, and the bird can give it neither; for all that the bird can do is to give it heat, and no more. Within the shell of this egg is made a goodly creature, which, when it comes to some perfection, it breaks the shell. In the shell broken, we shall see the nib, the wing, the leg, and all the parts and members of a bird. Now let this be considered, that the egg brought not forth this goodly creature, nor yet the hen. For the egg had no such power or virtue in itself; and the hen gave but her heat; neither did man do it: for that which was done, was within the egg, and within the shell. It therefore was some other wonderful power and wisdom that made it, and brought it forth, that surpasses the power of a creature.

Again, consider the generation of the silkworm, one of the least of the creatures, and from it we have a notable demonstration of a divine providence. This little worm at the first, is but a small seed like to linseed. The same small seed breeds it and brings it forth. The worm brought forth, and growing to some bigness, at length weaves the silk; having woven the silk, it winds itself within it, as it were in a shell: there having lodged for a time, it conceives a creature of another form, which being within a short space perfected, breaks the shell and comes forth a fly. The same fly, like a dutiful creature, brings forth the seed again, and so continues the kind thereof from year to year.

Here let it be remembered, that the fly having once brought forth the seed, leaves it and dies immediately: and yet the seed itself, though exposed to wind and weather, and utterly neglected of man, or any creature, at a certain time within few months becomes a worm. From where should all this proceed, but from a creator infinitely powerful and wise, who by his admirable power and providence, dispenses life, being, and propagation, even to the least things in their particular sorts and kinds?

3. The third sort of arguments from the light of nature, are taken from the soul of man. This soul is endued with excellent gifts of understanding and reason. The understanding has in it from the beginning certain principles, whereby it knows and discerns good and bad, things to be done, and things to be left undone. Now man cannot have this gift to discern between good and evil, of, or from himself: but it must needs proceed from another cause, which is power, wisdom, and understanding itself, and that is God.

Again, the conscience, another gift of the soul of man, has in it two principal actions; testimony, and judgment: by both which the truth in hand is evidently confirmed.

Touching the testimony of conscience: let it be demanded of the Atheist, whereof does conscience bear witness? He cannot deny, but of all his particular actions. I ask then, against whom, or with whom does it give testimony? The answer will easily be made, by the heart of any man, that it is with or against himself. Furthermore, to whom is it a witness? Neither to men, nor to angels: for it is impossible that any man or angel, should either hear the voice of conscience, or receive the testimony thereof, or yet discern what is in the heart of man. Hereupon it follows, that there is a substance, most wise, most powerful, most holy, that sees and knows all things, to whom conscience bears record, and that is God himself.

And touching the judgement of conscience; let a man commit any trespass or offence, though it be done in secret, and concealed from the knowledge of any person living: yet Conscience, that knows it, will accuse him, terrify him, cite him before God, and give him no rest. What or where is the reason? Man knows not the trespass committed: and if there be no God, whom shall he fear? And yet he fears. This also necessarily proves, that there is a just and mighty God, that will take vengeance upon him for his sin.

4. The fourth argument from nature, is this: There is a ground or principle written in every man's heart in the world, none excepted, that there is a God. Reasons for proof hereof, may be these.

First, the Gentiles worshipping idols, made of stocks and stones, do acknowledge herein thus much, that there is something whereunto honor and service is due. For man by nature is proud, and will never yield to bow the knee of his body before a stock or a stone to adore it, unless he think and acknowledge that there is in them a divine power, better than himself.

Secondly, the oath that is taken for confirmation, commonly termed the assertory oath, is used in all countries. And it is, for the most part, generally taken to be a lawful means of confirming a man's word, when it is bound by the oath taken. Jacob and Laban being to make a covenant, Jacob swears by the true God, Laban by his false gods, and by that both were bound to stand to their agreement, and not to go back: therefore neither of them did, or durst break their oath. And among the Gentiles themselves there are few or none to be found, that will falsify their word given and avowed by oath. Whereupon it is a clear case, that they acknowledged a Godhead, which knows and discerns their hearts, yes, that knows the truth, and can and will plague them for disgracing the truth by lying.

Thirdly, we are not lightly to pass over the usual terms and ordinary speech of all nations, who are wont upon occasion to say: it rains, it thunders, it snows, it hails. For, saying this, one while they rejoice and are thankful, otherwhiles they fear and are dismayed. They say not, nature or heaven rains or thunders: for then they would neither rejoice nor tremble. In that therefore they speak this commonly sometimes rejoicing, sometimes fearing, it may probably be thought, that they acknowledge a divine power, which causes the rain to fall, and the thunder to be so terrible.

Again, for better proof hereof, it is to be considered, that since the world began, there could not yet be found, or brought forth, any man that ever wrote, or published a discourse, more or less, to this purpose, that there was no God.

If it be said, that some histories do make mention of sundry, that have in plain terms denied there is a God, and that this is no less dangerous, than if a treatise of that subject should be written, and set forth to the open view of all.

I answer, indeed in the writings of men, we do read of some that blasphemed God, and lived as without God, and they have always been properly and deservedly termed Atheists. Others have denied, that made and feigned gods, that is, idols, are gods. And among the heathen that lived only by the light and direction of nature, all that can be brought is this, that some men in their writings have doubted whether there were a God or no, but none did ever positively set down reasons to prove that there was none.

5. The fifth and last argument from nature, is that which is used by all philosophers. In the world there is to be seen an excellent wise frame and order of all things. One creature depends upon another by a certain order of causes: in which, some are first and above in higher place, some are next and inferior, some are the basest and the lowest.

Now these lowest are moved of those that are superior to them, and always the superior is the cause of the inferior, and that whereof the inferior depends. Something then there must be that is the cause of all causes, that must be caused by none, and must be the cause of all. For in things wherein there is order, there is always some first and sovereign cause: and where there is no first nor last, there the creatures are infinite. But seeing all creatures are finite, there must be somewhat first, as well as last. Now the first and the last cause of all is God, which moves all, and to whom all creatures do tend, as to their end, and which is moved of none.

Notwithstanding all these reasons grounded in nature itself, it may be some man will say, I never saw God, how then shall I know that there is a God? Answer: Why? Will you believe no more than you see? You never saw the wind, or the air, and yet you believe that there is both. No, you never saw your own face but in a glass, and never out of a glass, and yet this contents you. Why then may not this content your heart, and resolve you of the Godhead, in that you see him in the glass of the creatures?

True it is, that God is a spirit invisible that cannot be discerned, by the eye of flesh and blood, yet he has not left us without a means, whereby we may behold him. For look as we are wont by degrees to go from the picture to the painter, and in the picture to behold the painter himself: even so by the image of God, written (as it were) in the face, and other parts of the creatures in the world, may we take a view of the wisdom, power, and providence of the Creator of them all, who is God himself. And these are the principal proofs of the Godhead, which are revealed in the book of nature.

Sect. 2.

The second ground of proofs, is taken from the light of grace. And it is that light which God affords to his Church in the writings of the Prophets and Apostles, and this gives a further confirmation than nature does. For the light of nature, is only a way or preparation to faith. But this light serves to beget faith, and causes us to believe there is a God.

Now in the scriptures of the Prophets and Apostles, we shall see among the rest three distinct proofs of this point.

First, express testimonies that do in plain terms, note to us the Godhead.

Secondly, express prophecies and revelations of things to come, even many hundred and thousands of years, before they came to pass. Yes, things that are to come are foretold in the word of God, so and in that very manner, that they shall be in the time, wherein they are to be fulfilled. Now there is no man able of himself to know or foresee these things to come; therefore this knowledge must rest in him alone, who is most wise, that perfectly understands and beholds things that are not, and to whom all future things are present, and therefore certain.

Thirdly, the word of God reveals many miracles, which do exceed and surpass whole nature, yes, all natural causes: the doing and working whereof, is not in the power of any mere creature in the world. As for example: the making of the sun against his natural course, to stand still in the firmament; of the waters, which are naturally flowing, to stand as a wall, and the bottom of the sea to be as dry land. The main end whereof is, to show that there is an absolute and almighty power: which is the author of nature itself, and all natural things, and orders both it and them, according to his pleasure.

Sect. 3.

The third ground of proofs, is fetched from the light of glory. And this is that light which God affords to his servants after this life ended, in the kingdom of heaven, wherein all imperfection of knowledge being taken away, they shall see God face to face, and have a full and perfect knowledge of the Godhead.

To this purpose the Apostle says, that in the world we know in part, and we see as it were in a glass. The comparison is worth the marking. For there he compares our knowledge of God, that we have in this life, to a dimme sighted man, that can see either very little, or nothing at all, without his spectacles. And such is our sight and comprehension of God, dark and dim, in that we cannot behold him as he is, but only as he has manifested himself to us, in and through the glass of the word and Sacraments, and by the spectacles of his creatures. But the time will come, when the scales of our eyes shall be washed off, and they shall be made as clear as crystal, when the imperfection and weakness of our understanding shall be clean removed, and then we shall be enabled to see God clearly and fully face to face. Thus the first question is answered, that there is a God.

2. Question. Whether Jesus the son of Mary, be the son of God, and Redeemer of the world?

By propounding this question (as in the former) I mean not to make a doubt touching the Godhead of Christ, which is one of the principal grounds of our religion, but to take away, or at least, prevent an inward corruption of the heart in them, that are weak in knowledge; whereby they may be brought sometimes to make doubt and question of the divinity of Christ, and therefore have need to be resolved in the truth hereof.

Now for the proof of this point, that Christ is God, I will lay down these grounds.

1. The sum and substance of the Bible is to conclude, that Jesus the son of Mary, is the son of God, and the Redeemer of mankind; and it may be concluded in this syllogism.

He that shall come of the seed of Abraham and David, and in time shall be born of a Virgin; that shall preach the glad tidings of the Gospel, satisfy the law, offer up an oblation of himself for the sins of them that believe: overcome death by his death and resurrection, ascend into heaven, and in fullness of time come again to judge both the quick and the dead, is the true Messiah and Savior of the world.

But Jesus of Nazareth the son of Mary is he in whom alone all these things shall come to pass.

Therefore he only is the true Messiah and Savior of the world.

The proposition or first part of the argument, is laid down in the Old Testament: the assumption or second part, in the New. The conclusion is the question in hand, the scope and drift of them both.

2. Ground. In Daniel 9:24, it was prophesied, that after the time of 70 weeks, that is, 490 years, the Messiah should be exhibited.

By which prophecy it is manifest, that the Messiah is already come into the world. For from that time till now, there are at the least 2000 years, as may plainly be seen by human histories, and by the motions and course of the heavens. It is also plain from hence, that having been exhibited and come in the flesh, he has made satisfaction by his death to the wrath of God for sin. Hence it follows, that he is the very true Messiah and Redeemer of the world, because from that time there was never any to whom this title, and the forenamed properties, might so truly agree, as to this Jesus the son of David.

3. Ground. Jesus the son of Mary did teach, profess, and dispute, that he was God, that he and his Father were one, and he took to himself the honor of God (John 7 and 8). An evident argument that he was so, as he professed and preached himself to be. For never any creature challenged to himself the honor of God falsely, but was discovered and confounded.

Adam for affecting and aspiring to it, was cast out of Paradise. And Herod for it died miserably (Acts 12). And various Popes are recorded in ecclesiastical stories, to have taken this honor to themselves: and there was never any sort of men in the world, that had more fearful judgments upon them, than they. But Christ challenged this to himself, and prospered: and God did most severely revenge his death both upon Herod and Pilate, as also upon the Jews, and Emperors of Rome, that persecuted the Church.

4. Ground. Christ while he was on earth, before he ascended into heaven, promised his disciples to send his Spirit to them, so to assist them, that they should be able to do greater works, than himself did (John 14:12, etc.). Now when Christ was ascended, the event was strange, and yet fully answerable to his promise. For the disciples were but few, twelve in number, and all unlearned, and yet they preached in the name of Christ, and by bare preaching (without human eloquence, and the gifts of nature) converted many nations, yes, the whole world. And though themselves were but weak men, and preached things absurd to the corrupt reason of man: yet they won many souls to God, and converted the world.

V. Ground, is borrowed from the testimony of the Heathen, who have recorded in their writings, the very same things touching Christ which are revealed in the Scriptures. Josephus a Jew, and an enemy to Christ, in his eight book of antiquities, Chap. 4. speaks the same things of Christ, that Matthew does, that he was a most worthy man, that he wrought many miracles, and that he rose from the dead. Others affirm, that he was crucified under Pilate in the time of Tiberius, and that Tiberius would have put him in the number of his gods. Again, heathen writers report, that at his death, under the reign of Tiberius, all the oracles of the world ceased, and the great god Pan (as they say) then died.