Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
5. It notes the eternall decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. Election is the decree of Gods good pleasure according to Counsell whereby he hath from eternity chosen and determined with himselfe to call some men to faith in Christ to justifie adopt sanctifie and endue them with eternall life for the praise of incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meere good will and pleasure to eternall life which is to be had by faith in Christ for the manifestation of his grace and mercy 1. The Generall nature of it it is an action of Gods ordaining 2. The impulsive Cause of his meere good will Ephes. 1. 6. Rom. 9. 16. 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom hee will have mercy Gods meere free-will makes us differ in naturalls thou art a man and not a Toad how much rather must it make us differ in supernaturalls To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The object of Election whether man absolutely considered or respectiuely as good by Creation miserable by sinne Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object doe extend Election further than the latter doe even to comprehend in it a decree to make man and to permit him to fall but as for that actuall Election and Separation Calvin and Beza hold it to be from the corrupted Masse of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as finners Ezek. 16. 6. 9. 1. Rom. 2. 9. Election is of God that sheweth mercy and wee are called vessells of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediatour and Saviour which presupposeth sinne he came to save sinners Matth. 20. 16. the meanes of salvation are given to few few are holy the effect of Election Matthew 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the meanes which tend to that end or man absolutely in respect of the supreame or last end or in respect of this or that subordinate end 4. The end of Election is two-fold 1. neare and immediate eternall life 2. farther off and ultimate the glory of his name Ephes. 1. 3 4 5 6. 5. The meanes to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certaine and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Joh. 17. 16. 20. It is impossible they should be deceived Mat. 24. 24. The Papists thinke that the certaintie of immutable election begetts in a man a certaine carnall securitie and prophannesse but Peter thinks farre otherwise 2 Pet. 1. 10. God was not moved by any thing outwardly to choose us to eternall life but it was onely the meere will of God Some of the Papists say God did choose man to eternall life upon the foresight of his good workes and his perseverance in them 2. The Lutherans say for faith foreseene not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Judas was no more opposite then Peter why then should one bee elected and not another Sol. 1. This makes the Doctrine of Election such a depth that God loveth Jacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we preferre one before another and ought not to doe so now that God chooseth some it is of his meere grace for all deserve eternall damnation Arguments against the Papists and Lutherans That which is the effect and fruit of election that cannot be a cause or condition for then a thing should be a cause to it selfe but these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseene holy Acts 13. 48. A man is not ordained to eternall life because he beleeveth but he beleeveth because he is ordained to eternall life Secondly then we should choose God and not he us contrary to that John 15. 19. Thirdly Infants are elected who cannot beleeve or doe good workes Fourthly if man were the cause of his owne election he had cause to glorie in himselfe election should not be of grace All the Sons of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. John 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thes. 1. 10. 2. 13. 2. Saving faith is a true effect of Gods election peculiar to the elect common to all the elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16. Few saved Luke 13. 23. The elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handfull Matth. 7. 13. 14. 22. 14. Luke 12. 32. Though some of the places of Scripture may be expounded of the small number of Beleevers in the dayes of our Saviour yet some are more generally spoken shewing plainly that only few do find the way to life At this day if the world were divided into thirty parts 19. of them doe live in Infidelity without the knowledge of the true God The Mahometans possesse other sixe parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomaticall not personall they acknowledge that there is a choise of this or that particular meanes to bring men to salvation God say they hath revealed but two wayes to bring men to life either by obedience to the Law or by faith
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
made and adorned so it is probable that the Angels were made together in a great multitude After the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The Heavens and all the host of them It is plain from Job 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner-stone thereof then the Sons of God that is the Angels Job 1. 7. Snouted for joy An Element is that whereof any thing is compounded and it selfe uncompounâ—ed Each element is superiour to other not more in place then dignitie The dry land is called earth which is a firme cold dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation The Psalmist describes the creation of the earth Psal. 104. vers 5 Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be removed for ever The earth is the heaviest and lowest element It is so made that it doth stand firme in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist nay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till come to lye upon some solid bodie that it may hold it up stay the motioÌ„ of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedfast in the very midst of the aire It is Gods worke who hath founded it on his Basis that it cannot be moved This worke is often mentioned in the Scripture Joh 26. 7. There is nothing which might hold it up yet behold it hangeth still and quiet as if it had some pillar or base upon which to rest it selfe The Lord doth in larger words commend it to the consideration of Job when himselfe comes to speake with him Job 38. 4. 6. God there compareth himselfe to a builder that layes the foundation and then sets up the building by line and measure and convinceth Job of his weaknes that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Job was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work because it is both necessary and unsearcheable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firme all that is built upon it will totter and tumble and come downe quickly so if the earth this lowest part of the world should shake or reele and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be changed from place to place building and houses would still bee falling and tumbling down off the earth did it not keepe its own room nay heaven earth would come together utter confusion would overturne the face of the earth and men beasts and all things below would come to nothing So needfull it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearcheable who can find out to the full the reason of this so necessary a work Every heavy thing we see must have something to keepe it up something on which to rest it selfe that it may goe no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not thinke that God doth hold it up by an immediate violent supernaturall or miraculous working but in a naturall way by ordering the principles of nature so that they shall necessarily concurre to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtill thin and spirituall nature and their propertie is to ascend to goe upward still so as the light still flies higher and some of a more grosse thicke and heavie nature and the property of these is to move downward and still the heavier to make it selfe a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must bee confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will bee quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it selfe to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Job upon what bee the sockets of it fastned It is a worke of God exceeding our capacitie and must therefore quicken and call up our admiration We should blame our selves for so seldom putting our selves in mind of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome and of our weaknesse and follie to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our dutie Oh how brutish and blockish are we So strange so mightie a worke is done and continued in our sight here it was done before I was here and here it will remaine and bee continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet
aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the effâ—cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes
16. 8 9 10. Both in the curtaines of the Tabernacle Exo. 26. 1. and the wall of the Temple Cherubims were painted up and downe to signifie as judicious Divines thinke what protection the people of God have in serving him 4. They comfort them in distresse heavinesse and distraction Gen. 20. 17 18. 32. 1 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Judges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the Devill doth evill and uncleane thoughts resist Satan as in Jude 6. They carry the souls of the elect into heaven at the end of this life Luke 16. 22. and at the day of judgment they shall gather the elect from the four winds separate between the elect reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Esay 37. 36. An Angel smote bloody persecuting Herod Acts 12. At the last day the Angels shall hurrie the wicked to Christs Tribunall and cast the reprobate into hell Matth. 13. 40. 41. 42. 49 50. 8. The speech of Angels Angels and Devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they expresse it without language in a secret way We come now to some profitable questions about the Angels The first is this if the Angels be so beneficiall to us whether may they not bee prayed unto The ground and cause which brought in praying to Angels is laid down Col. 2. 13. where you have a generall prohibition of religious worshipping of Angels with the cause of it There are three causes why they attempted this 1. They entred into things which they did not know as the Papists how can they tell whether the Angels pray for us whether they know our wants 2. They follow their carnall mind because they see in the world that to great Magistrates we use Mediators and Intercessors they dare not goe of themselves so here 3. Humility for this they talk as Papists do now wee are unworthy to goe directly to God and therefore we need the help of Angels but this is vaine for Christ is nearer to us then Angels are Ephes. 3. 12. Tutius jucundius loquar ad Jesum quam ad aliquem sanctorum We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars 1. We acknowledge the great gifts of God in them and praise God for them We confesse it is his mercie that hee hath made such noble creatures to bee serviceable to us and then for themselves in our judgments 1. We honour them and judge them more noble creatures then man they have greater wisdome holinesse and power then man hath 2. For our will and affections we loue them because they love us and delight in our good being ready to helpe us every where 3. We should be carefull of our carriage because of their presence we should not sinne because of the Angels 4. Wee desire to make them examples of our lives that we may doe Gods will as they do 5. If Angels should appeare visibly to us wee should honour them as more excellent creatures but yet stll keep within the bounds of civill or fraternall honour as to our fellow servants but yet above us and not honour them with religious worship The Papists say a religious worship is due unto them but yet that wee may doe them no wrong not indeed such as is due to God but secondary yet stil religious and so they say they intercede for us not as Christ but in an inferiour way and in this sense they hold they may be worshipped and prayed unto Now we will refute their arguments and then confirme the truth with strong reasons For the first all lawful reverence is commanded by the first Table and that is religious or else by the second and that is civill but that manner and degree of their worship is neither therefore it is meerly invented 2. By generall consent religious worship is that whereby we doe acknowledge God to be the primum principium the ultimum finem and summum bonum now this is but one and we may as wel say there is a summum bonum secundariò as there is a secondary religious worship 3. There is the same reason of a religious worship as there is of a divine act of faith love and hope but if a man should say we may with a divine faith beleeve in God primarily and Angels secondarily it were ridiculous therefore here if religious worship were due because of supernaturall excellencies then every godly man were religiously to bee worshipped Our arguments in generall against this are these 1. Matth. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serve Heb. 1. it is applyed to Christ. 2. The promise is to those onely which call upon him 51 Psal. 15. call upon mee 3. It cannot bee of faith for how shall I know whether they hear me whether they be present 4. Coloss. 2. 9. It is condemned for will-worshi◠so that Idolatrie is here committed that kind of it quando divinè colitur id quod non est verus Deus John was reproved for this Rev. 19. 10. and 22. 9. Now John might have distinguished I doe not worship you religiously as God but in the second place The second question is whether every man hath his peculiar Angel This is not a question of faith but yet the more to be suspected because it was generally held among the Heathens who did ascribe to every man born a bad angel to afflict and a good one to defend him a good ill Genius as they called thē Becanus brings places of Scripture to prove it but there is altogether silence in the Scripture concerning it for when the Angels are charged to have care over us it implyeth that it is all their care The chiefest place which most seems to favour that opinion is Acts 12. 15. where they said that it was his Angell Now to this some answer that the men spake according to the opinion of men then generally received not according to the truth as we may give an instance concerning the blind man when they asked whether he or his parents had sinned that he should be borne blinde how could hee sin before he was borne but some answer that there was an opinion generally received which all the Platonists held so Origen and many of the Ancients that the soule was created before it was put into the bodie and as it did good or il it was put into a well tempered or a maimed bodie especially they thought these
tempted Eve when shee was alone our Saviour in the wildernesse and being hungrie Hee hath varietie of temptations if one will not take another shall if not presumption then dsepaire and strives to prevaile by his importunity The Devill is very powerfull Ephes. 6. 12. the Devils are called principallities and powers Hee is said Ephes. 2 2. to bee the God of the world which rules in the Children of disobedience Hee is called the strong one Matth 12 29. Hee hath a strong power over every one by nature John 12. 31. the Lord represented this spirituall bondage by the Egyptian and Babylonish bondage But here is our comfort Christ is stronger then hee Hee hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devill is chained up as it were Jude he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the soules of men out of their place and vnite them to the bodie againe he cannot turne the will of man whether he would nor doe that which is properly a miracle The workes of the Devill are called lying wonders 2 Thes 2 9. In respect of the worke it selfe they are for the most part fained though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devill can 1. Hurrie bodies up and downe in the Aire Matth. 4 5. Luke 8 29 33. 2. Raise tempests Job 1 16 19. 3. Bring diseases both of bodie and minde Luke 13 16. and 9 31. 4. Overthrow houses and buildings Job 1 18. 5. Breake chaines and barres Marke 5 4. They are used as instruments by God to punish the wicked and exercise the godly as we may read in that storie where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2. Cor 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him goe and he goeth leave off and he leaveth That is a difficult place 2. Cor. 12 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed least I should be exalted above measure there was given to mee a thorne in the flesh the messenger of Satan soe we read it it may be rendred with Beza the Angell of Satan to buffet mee Some interpret this of a bodily disease others of the concupiscence of the flesh others thinke he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some questions concerning the Devils Question first Whether the Devils have all their punishment already No what art thou come to torment us before our time and they are reserved in chaines They have the begining of eternall wrath although the aggravation and increase of it shall be hereafter as mens soules damned are full of Gods anger yet shall have greater torment at least extensively when sovle and bodie are united at the day of judgement and while they are in the aire and goe up and downe tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be had into favour againe although Origen held otherwise 2d. Question How can they be punished with fire Seeing the fire is corporeall how can it worke upon immateriall substances Some therefore to answer this doe denie that there is materiall fire in Hell onely the torments thereof are set forth by what is most terrible and the worme is metaphoricall others say by Gods power it is elevated 3d. Question Whether the Devils shall torment the wicked after the day of judgement this is handled by the Schoolmen I see no reason saith Boetius why the affirmative may not be admitted although it is not to be made an article of faith The Scripture saith to be tormented with not by the Devill and his Angles 4th Question What is the meaning of those stories possessed with Devils More were possessed with them in the time of the Gospell then ever before or after The reason is because as our Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devill in the bodie one was demoniacke and lunaticke too because the Devill tooke these advantages against his bodie and this hath beene manifested by their speaking of strange tongues on a suddain The causes of this are partly from the Devils malice desire to hurt us partly from our selves who arâ— made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devill goe into Saul or out of grace that they may see how bitter sin is Fifthly The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devill carried Christs bodie upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seeme to be in an unanswerable argument when he bid him to throw himselfe downe headlong but now this was much for our comfort that we see Christ himselfe was tempted and that to most hideous things Satan was overcome by him Satans temptations may be knowne by the unnaturalnesse or violence of them or by the shew of piety hee can transforme himselfe into an Angel of light or by the so dainnesse of them although the best way is not much to trouble our selves about them The Devill tempts some to sin under the shew of vertue Job 16. 2. Phil. 3. 6. some under the hope of pardon by stretching the bounds of Gods mercie lessening of sin propounding the example of the multitude setting before men what they have done and promising them repentance hereafter before they dye The difference betweene Gods temptations and Satans they differ 1. In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandements by chastisements which from him are ever good but the matter of Satans temptations is evill he solicits us to sin 2. In the end the end of Gods temptation is to humble ns and doe us good but of Satans to make us dishonour God 3. In the effect God never misseth his end Satan is often disappointed 4. What is meant by delivering up to Satan 1 Cor. 5. 5. Some with Chrysostome thinke it was a corporall delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the uncleane spirits that is not only to expell them but to put them in whom they pleased but this is not approved therefore others make it to be a casting
Greenhill on third of Ezek. v. 14. p. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analysis 1. Grammatica quae proprias 2. Rhetorica quae tropicas dictiones excutit 3. Logica quae scopum qâ—ae antecedentium consequentium seriem prâ—bationumque vim indicat Altingius * Illum Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Latini post eos abijs Deum dixâ—re Galli Iâ—ali Hispani mutâ—â—to à Latiniâ— nomine Dieu Dio Dios appellant Germani Angli Belgae Goâ—t vel Godâ—um â—um nuncupant a Act. 17. 27. Rom. 1. 20. 21. * Ephes. 4. 18. There is no equall proportion between the facultie and the object Deum dignè aestimamus dum inaessimabilem dicimus Cyprian De Deo etiam dicere vera periculosum est Ruffin in exposit Symb. Things that excell in Scripture phrase usually are said to be things of God Psal. 36. 6. and 80. 10. John 3 3. * Some uâ—gâ— this what Moses was to the Jewes Christ in the new Testament that was Philosophie to the Heathens enough to save them Erasmus had much adoe to forbeare saying Sancte Socrates ora pro nobis But omnis doctrina Philosophorum â—ine Capite quia Deum ignorabant Lactantius extra ecclesiam nulla salus See Matth. 4. 16. 2 Cor. 4. 3. and Doctor Prideaux in his eighth Lâ—â—ure de Salute Ethnicorum To beleeve there is a God is the foundation of all Religion Caput est primum Divine legis ipsum Deum nâ—sse Loctamius It is a question whether â—man by the light of nature may know that there is a God Though this be denied by the Socinians yet those Scriptures Rom. 1. 19. and Psal. 19. heg seeme to prove it There are two kinds of Demonstrations or proofes 1. A demonstrating of the effects by their causes which is a proof â— priori Principles cannot be demonstrated à causa and â— priori because they have no superiour cause A demonstrating of causes by their effects which is a proofe drawne à posteriori So principles may be demonstrated All principles being Prima and Notissima of themselves are thereby made indemonstrable Quad sit Dâ—us * The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his own word None other in the world can have equall authority John 8. 13. 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. Nulla gens tam effera ac barbara qvae non cognoscat esse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus * Inveniuntur qui siâ—e rege sine lege vivunt qui sub diò degunt qui nudi serarum instar sylvas oberrant avia querunt obvia depascuntur Qui religionâ—â— specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli etâ—amnum inveniuntur Morneus de veritate Christianae relig C. 1. A Iove principium musae * The most pregnant and undeniable pâ—oofe of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sinnes Râ—m 2. 15. Isâ—y 57. 20. 21. Marke 6. 14. 16. So doth common experieâ—ce teach in Murtherers Theeves and the like Marke 9. 44. Act. 16. 25. Act. 12. 6. Psal. 3. 6. and 46. 1. 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitnesse to produce such an effect seeing nothing can doe nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be workes and effects he is of God there be workes and effects therefore there is a God As God is to be felt sensibly in every mans conscience so is he to be seene visibly in the Creation of the world and of all things therein contained Man the best of the creatures here below was not able to raise up such a Roofe as the Heavens nor such a floore as the earth Dâ—cter Preston Job 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cuius â—ria sunt fâ—lia Caelum terra mare The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheeles in a Clocke doe worke together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knowes the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdome of one Generall did not Command over all A number of Letters cannot all fall orderly together to make perfect sence without some Composer Protogenes by the smallnesse of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and â—ffigies of a man presently thinkes of a Painter * Hic compono canticum in Creatoris nostri laudem Si Humani corporla admirabilem constructionem intus extraque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte vero tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Grotius The Sunne is moved by another by whom he is tyed unto such a strâ—ct and unalterable motion that Astronomers can surely tell unto the very minute all the Ecclipses that shall ever fall out so long as the world it selfe shall last Psal. 148. 6. * The Heathens called the Soule of man divinae particulam aurae a parcell of the Divine essence but that speech must be taken â—um grano satis Civill Effâ—cts Politiae Leges probant mentemesse divinam intelligentem illas hominibus tum mâ—nstratem tum conervantem ne Diaboli impiorumodio machinationibus dissolutae corruant Deus enim est Deus ordinis Miraculous Effects Exodus 15. 11. 72. Psal. 18. and 136. 4. Isay 41. 23. A Miracle is a worke of infinite strength or omnipotency surpassing the whole power of created nature as to turne water into wine to multiplie seven loaves to the feeding and satisfying of 4000 men to give the use of sight to one borne blind to arise up a man indeed dead to cure a leprosie with the word The Brideling of wicked Spirits and men The Atheists third objection that Religion is but an humane invention Gen. 4. 3. 4. Gen. 3. 3. Matth. 15. 13. 2 Chron. 7. 5. * He spâ—nds his whole second Booke about this reason The Greekes insinuate that all Arts come from God in
grace of the sanctifying Spirit of God whereby the soule doth freely submit to the will of God in bearing its owne burden without inordinate sorrow or fretting discontent Pâ—tience is 1. Commanded Luke 21. 19. Jam 5. 7. 2 It is commended to us by speciall exampâ—eâ— 1 Of Christ Heb. 12. 2. Rev. 1. 9. 2 Of all the Saints 1 Pet 2. 20 21. James 5. 10. Periissem nisi periissem There is a twofold holinesse 1 Originall absolute and essentiall in God which is the incommunicable eminency of the divine Majesty exalted above all and divided from all other eminences whatsoever For that which a man taketh to be and makes an account of as his God whether it be such indeed or by him fancied onely he ascribes unto it in so doing a condition of eminency above and distinct from all other eminencies whatsoever that is of Holinesse Psal. 49. 18. Esay 17. 7. Habak 1. 12. 2 Derived or relative in the things which are his properly called Sacra holy things Mede on Matth. 6. 9. Our holinesse is terminated in him Exod. 28. 36. Why God must be holy God hath manifested his holinesse 1. In his word his precepts 2 By instituting the Sabbath to be kept holy Esay 58. 3. 3 By causing a holy Tabernacle and Temple to be erected wherein were all holy things 4 By instituting holy Priests 5 By inflicting his judgements on those which prophane holy things 2 Sam. 6. 7. 1 Sam. 6. 19 20. Gods Word will make holy persons and families Mr. Scudder Holinesse is as it were the Character of Christ Jesus the Image of God the beauty the strength the riches the life the soule of the soule and of the whole man It is a very beame of the Divine light called therefore by the Apostle the divine nature Consectaries from Gods â—olinesse * Qua de re lepida sabula accidisse narratur in Concilio Tridentino de quodam Episcopo quem offendit ille papae titulus propterea Nam si Deus inquiâ—bat tantum sanctus quomodo ejus vicarius dici potest sanctissimus Adiit magnumspericulum ea de causa Drusius in 15 num c. 64. We should esspecially think of the holinesse of God when we worship him 17 John 11 22 Psalm 3. because then we draw nigh to God Levit. 10. 3. If we may judge of the privation by the habits perfection how great an evill must sinne be when God is so great a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Eâ—ymologists Holy is as much as not earthly Holinesse is a separation both from sinne and the world The will of God is the rule of holinesse as his nature is the patterne of it See Acts 13. 22. This Attribute of kindnesse is the same with goodnesse before spoken of viz. communicative goodnesse Esay 48. 11. 42. 8. Exod. 20. 5. Psalm 113. 5 6. Gen. 18. 1 Sam. 30. 8. God is Omnipotent 2 Cor. 6. 18. Revel 1. 8. Luke 18. 28. Matth. 19. 26. * Matth. 3 9. Ephes. 1. 19. Phil. 3. 21. a Psalm 135. 6. 115. 3. b Ephes. 3. 20. 1 In se per se quia idem est cum essentia divina Wendelinus * Potentia Dei infinita est respectu objectorum quia innumera sunt quae produci ab ea possint Respectu actionis infinita est quia nunqnam effectum producit tam praestantem quin praestantiorem possit producere Wendelinus Luke 1. 37. Revel 15. 3. Omnipotent is often put for God Ruth 1. 20 21. Job 21. 15. 27 10. 31. 2. There is strength in Angels Men beasts and all creatures in their kind therefore it is much more perfectly and eminently in God from whom they have it Power is Gods originally and pâ—imarily all power of all creatures is derived from him and continued and ordered by him God can doe all things quae â—abent rationem fallibilitatis quae contradictionem non implicam Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which excâ—ed natures sphere as to make a thing of nothing to raise the dead to life these God can doe and impossibilia naâ—ura those things which are by themselves simply impossible Gâ—d can not will the same thing at the same time to be and not to be nor cause that which hath been not to be this would argue inconstancy Propterea quaedam non potest qâ—ia omnipotens est There is impossibility ex parte Dei ex parte rei See Dr. Willet on Gen. 18. 12. * Matth 3. 9. Psam 148. 5. Consectaries from Gods power or omnipotency Whatsoever God hath promised or uttered we may be sure shall be fulfilled Acts 26. 8. Matth. 22. 29. Ephes. â— 20. Prov. 18. 10. John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustaines and governes all things Of all the Attributes of God this onely is mentioned in the Creed I believe in God the Father Almighty and sitteth at the right hand of God the Father Almighty because our faith is specially to be fixed on the power of God and Christ. Esay 6. 1. Ezâ—k 1. 28. Numb 12. 8 Exod. 33. 23. Non perceperunt vim gloriae qui eam defâ—â—erunt nâ—titiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latinâ—â— gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquinaâ— it is the manifestation and shining forth of Excellency God is said to glorifie himselfe when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psalm 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse and testifie their acknowledgement of his glory Esay 6. 3. Psalm 29. 1 2. Luke 2. 14. Rev. 4. 11. Exod. 16. 10. Ezek. 1. 28. * Exod. 9. 15. Fearfull in praises because Gods Majesty is so excellent that even with trembling we are to praise him but especially because he workes such miraâ—ulous deliverances and sheweth his terrible power Salomons glory was in part visible the shining of his Throne his glittering apparell but his wisdome and understanding were not God perceives his owne glory and that it shall continue for ever the Apostle beheld the glory of Christ as of the onely begotten Son John 17. 5. Consectaries from Gods glory Those that doe not take notice of Gods name lose the chiefe fruit of his workes * It is said of Fulgentius when he came out of Affrica to Rome that he said Quantum fulget Câ—lestis Hierosolyma cum adeo splendet â—â—â—estris Roma It is a comfort to Gods people when they goe to him foâ— any favour Let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith There is enough in his own Name the Lord doth not looke upon any thing in us but upon himselfe for