creatures we thence infer severall attributes in God which although they may seem severall to us yet being every way and every one infinite for what should limit or bound God when as indeed there is no thing but God it must therefore necessarily follow that there can be but one infinite and the attributes though they appear severall to us yet are they all but one infinite God more particularly because we receive our first information from sense we thence conclude Whatsoever is is either God or the work of God Deus est quod vides totum quod non vides totum whatsoever thou seest or seest not serves as an argument and proof of the Deity as for example in the creatures in generall consider their proper and bounden nature together with so great variety and perfection in their own kind in this nature such excellent properties affections and accidences which do so well agree with the nature from this nature such strange and wonderfull operations and effects by this nature such an excellent order and proportion both in themselves and to the whole universe through this nature such a constancy and perseverance in keeping their due course in performing their duty service and Ministery to man and as all the creatures look to one end so they must needs have but one efficient cause which made and directed all to the glory of himself the perfection of the universe and the good of particulars in their preservation that they might be more usefull and serviceable to man who might therefore return his praises and thankfulness to God that all may tend and end in Gods glory this was the end which was first in intention and now is the last in execution that as the world is circular where it begins there it ends so beginning with God it endeth with God thus every thing doth testifie a God and therefore you may fill up a Book greater then the whole world with arguments and proofs of the Deity And now I come to the severall Arts and Sciences the Metaphysicks have this prerogative to treat of generals and universals to prescribe every art her own proper bounds and to confirm the first grounds and principles of every Art wherein the Art it self is defective and in particular to take the heavenly bodies seperated Soules and what belongs to the spirituall world as their own proper objects and they do not only conclude one omnipotent Maker but they proceed further and considering the motion of the heavens which are bodies how they move in their own proper places which no other bodies do the like but alwayes rest when they are at home and their motion serves them abroad only to recover their own homes considering that the heavens do not move for their own private ends that they receive no benefit or advantage by their own motion but that it is wholly directed for the good of others for the preservation of the universe when as no other naturall or sensless bodies do the like considering that simple bodies can have but one simple motion yet are there great varieties and diversâ—…ies of motions in the heavens the Metaphysicks do hence infer that needs the motions of â—…he heavens must proceed from intelligences who are indeed Angels and thereby proceed influences the operation whereof we find in our sublunary bodies which cannot be prevented by application of any elementary qualities Thus in the Bowels of the Earth where neither Sunshine nor motioâ—… could penetrate yet by vertue of these influences we find metals and minerals which are of that excellent nature as that for their composition their long continuance and speciall virtues they are not inferior to the best of bodies and therefore they serve for coyn to carry the price of all our other commodities thus do the Metaphysicks by the speculation of the heavens not only conclude a first maker but likewise a necessity of Angels to continue that motion which the Creator began by setting the first wheel on going Thus farre by the heavens alone now by a view of the creatures the Metaphysicks finde that there are certain Transcendentia generall and universall qualities which are incident and must necessarily be fastned on all creatures whereupon they infer that they are but the Rayes and Fooâ—…steps of one unversall Maker as when they see that every thing is Ens â—…num verum bonum they instantly conceive that these are immediately borrowed and proceed from the first Maker and therefore do necessarily conclude that he must be Ens entium prima veritas simplicissima â—…nitas infinita bonitas who is causa eausarum the author of his own beeing the efficient cause from whom all the rest do proceed the finall cauâ—…e to whom all the rest are directed Thus every thing must have as inward causes matter and form whereof it subsists so outward causes efficient and finall from whom and to whom it is directed for of nothing comes nothing adde nothing to nothing and there remains nothing In the Metaphysicks this is a Rule that in things which exceed the ordinary rank and condition such as least exceed must ever be admitted for that they are most facile and easie whereby mans understanding may be better guided in knowledge sooner satisfied and finde lesse opposition E G If I should aske whether every thing should be eternall or that there should be but only one eternallâ—… which should give a beeing to all inferior creatures which as they are bounded in all their dimensions and qualities so likewise in their continuance whereas that only one eternall must be infinite and unlimited in all other attributes as well as eternity surely right reason would instantly conclude rather for one then for all and thence infer a necessity of the Godhead and seeing the whole universe is so well compacted and that every part hath such a mutuall coâ—…respondencie and relation each to other that it makes one body one Corporation right reason concludes there can be but one Maker one efficient cause from whom all do proceed and one finall end to which all do tend The glory and service of that Maker Thus having found out that unum principium that only one efficient cause of the universe I must then recommend unto you another Axiom of the Metaphysicks Semper excipiendum est primum in unoquoque genere By virtue hereof infinite are the prerogatives which are to be ascribed to the Deity while all blemishes and imperfections do vanish and come to nothing thus the knowledge which we have of God by a naturall light it is either by way of eminency transcending and surpassing the Sphear of all creatures for that God is not to be ranked within the compass of their limited measure or otherwise by way of negation in scattering and dispersing those cloudy mists which may any way obscure or cast the least aspersion upon the Deity so zealous are the Philosophers of Gods honour and to
had onely sense theâ—… he should be altogether sensless and without any feeling of Religion It serves likewise as a ladder or stairs to ascend by degrees from the Creatures to the Creator for whatsoever is good or commendable in them adde an Infinity thereunto and then you may safely fasten it on their Maker Suppose the beauty or power of the Creatures if to their small measure you will adde an infinity then you make them the Prerogatives of God who is most beautiful most powerful c. and even the small measure in the Creatures tends chiefly and principally redounds to the honour and praise of the Maker Thus several wayeâ—… Reason plays the handmaid to Religion and though the mysteries of Religion far transcend yet they offer no violence nor any way contradict the grounds and principles of Reason but both mâ—…y together consist yea they further each other â—…nd give mutual Testimonies to each other for natural Reason seeing the bounds of the Natural world it acknowledgeth a supernatural world to which it can conduce nothing but wonder astonishment and admiration and in defect of our knowledge Reason gives way unto faith and thence insers a necessity of grace to sow the seeds of this supernatural faith in our natural hearts If mans condition were wholly above Reason suppose Angelical then he should have his Religion altogether by infusion without any rational discourse but being such as it is surely both his Reason and his Senses must concur in his Religion his Reason to strengthen his Faith having first received satisfaction in her self then his senses must joyn in the service of Religion as memorials to his Reason to stir up and increase his devotion and for the honor of Gods worship and service that God might be served like a God with all decent Ceremonies with all rich and costly Ornaments while our Sectaries out of their sacrilegious ends though otherwise under the colour of Idolatry abandoning these they do indeed rob God of a great part of his honor though with the Jews they do not murther Christ yet they can be content to share in his garments to make him poor and naked and both his servants and service contemptible Thus is my intent to give satisfaction to Reason in the mysteries onely I love to distrust my self and therefore on my bare knees I do humbly desire God in his mercy to grant that I may not offend in prying too far into the secrets of God they are above my reach capacity and apprehension onely so far forth as God hath revealed them for his honor and for the strengthning of our faith I hope I may explain them and therefore here I fall down in humility prostrate my self and humbly adore those great blessed Mysteries The ineffable Trinity The wonderful Incarnation which God hath revealed the Church hath received whereof in our Baptism we make our profession and God grant that we may all live and die in the true faith of Gods holy Catholick and Apostolick Church without which there neither is nor can be any salvation See how credible things are in Religion as God created all things of nothing and is the first Efficient Cause so undoubtedly he must be the final Cause to whom all things are directed for being the most excellent good he cannot so deprive himself but he must be the end of all Thus all things tend to his glory And as God hath done so much for the Creatures to make them of nothing to preserve them from falling to nothing to give them whatsoever is necessary or convenient for their beeing no doubt but God will expect something from the Creatures that according to their abilities they should in some sort express their thankfulness Thus the Sun the Moon and the Stars do move as God first appointed them they do not alter their course they neither hasten nor slacken their motion so it is with the Elements and dumb Creatures they follow the course of their nature according to that path wherein they were first put they still keep their way and do not offend and as from God they have their beeing and protection so there is due from them unto God a thankfulness in the acknowledging and an obedience for their submission This is the general case of all Creatures such as are here regulated by Nature they cannot offend nor do otherwise then they do but it hath pleased God to make some spiritual Creatures and to them he hath given a Free-will a liberty in the choice of their own actions and so hath left it in their own power either to stand with the help and assistance of his grace or otherwise to fall and to transgress being left to themselves and God onely permitting them This liberty of will was an excellent gifâ—… for thereby it lay in their power to confirm and settle what they had in being and farther to improve their condition and to enlarge their happyness in a greater measure but so it fell out that it was the occasion of their fall and ruine And first to insist in the Angels who were Gods first Creatures and more spiritual then man some of them stood and became Angels of light and were confirmed in their happiness and had some further and more honorable imployment in Gods service which did adde to the dignity of their condition but many of them choosing the worser part fell of themselves and their sin was Pride and Presumption being made of nothing yet they disliked their condition wherein they were created and began to conceive aspiring thoughts of exalting themselves above their condition though they were the first created and had great honor and dignity according to their Birthright And this they attempted even against God in despight of God who made them of nothing and from whom they held in courtesie what they had and in whose power it lay every minute to destroy them yet did they oppose God and fain would subsist of themselves without God which was in effect to equal themselves to God and to enter upon Gods Throne therefore were they justly cast down and became the most accursed and had the most wicked imployment in tormenting others to be tormented themselves All this Scripture relates and by their punishment it is made most credible the work of Creation is a work of mercy for thereby God imparts himself and if any punishment do befal the Creatures it argues their sin and transgression in deserving it For in the creation of the world there is no mention made of Hell or of Torments these it should seem are of a later edition and came in with the ill husbandman who after the sowing of good corn sows his own cockles and tares and some conceive Hell to be in the Centre of the earth as if God had found out a nook in the farthest distance from himself to make it a Prison or a house of Correction and a place of torments for such
with wings of grace and the Cross of Christ serves for his ladder or for Mathematical Jacobs staff to take â—…he height or to fathom the depth and breadth of Gods most hidden secrets while his own reason doth a little direct or prepare him for hiâ—… Christian faith for it serves as a ground or foundation upon which the beautiful building of Grace may be erected and therefore there was first a state of Nature which continued until Moses then succeeded the Law and the Gospel I will further adde by the actions and carriage of man it appears that God hath placed in him some Majesty and magnificence that he justly claimes more then a naturall descent for if you take the elements they are moved by their own naturall qualities and their highest ayme and intent is only to preserve their naturall beeing so the dumb creatures consisting only of elements they run the same course and have no higher ambition for they have no choyce freedom or liberty in their actions but are carried according to the strength of their own naturall inclinations only man by a prerogative of his condition hath a freedom of will and is no way tyâ—…d to the temper or inclination of Elements but bids defiance to Nature in her own denne professing Sanctity and Holiness renouncing Lusts Luxury Pride Sloath and other carnall corruptions and uncleanness to which nature wholly inclines and being Lord of the Creatures he will not be ranked with them he scorns to die like a Beast and seems to claim and challenge a more excellent condition then to lie in the grave or to be dissolved into dust though his body may for a time pay the wages of sin yet his Soul which is the better part of man neither sees nor feels corruption and in Gods due time both body and soul shall be again reunited together in a glorious resurrection Man having once made choyce of his actions and performed them he then reflects upon them reviews and begins to examin them when the check of his own conscience upon the committing of sin be it ever so secret gives him assurance that he must be accomptable for his actions the joy and comfort that he receives in doing good makes him confident that he shall not lose his reward the rare and admirable operations of the soul which exceed all naturall perfections do plainly demonstrate that they cannot proceed from nature for then they should not ascend higher then nature as the water will not rise higher then the Springhead and finding these effects in ourselves we are confident that God who ordained man to a supernaturall end the same God in his own goodness and providence will not faile to supply man with supernaturall means to conduct him to that supernaturall end for the means must ever be answerable and of like condition with the end otherwise they will not serve to conduct him As the Sun is discerned by his own light so God must only be known by the revelation of himself Thus in nature there may be some preparatives to a true Christian faith or we may be some way predisposed and thereby made more capable to receive the infusion of grace and this I have proved both by our naturall knowledge and by our morall actions yet this will not suffice but it is necessary that God himself should reveale himself and adde his by the act and exercise of the understanding from the will proceeds Amor as the heart is the fountain of all affection and thus is there some resemblance of the blessed Trinity in the manner and form of mans apprehension Come we then to look into Gods Attributes which some distinguish in this manner that most of the Attributes are operative some are not operative yet make for the perfection of the Deity but there are none passive such as they conceive are not operative are the eternity of God in respect of his continuance the ubiquity of God in respect of extention the immutabillity of God in respect of duration the constancy of his will as ever making choice of the best and so makes for the certainty of his resolution c. And these men are thus misled because they conceive the greatest perfection to consist in variety and because amongst the creatures such accidences as proceed from the Matter suppose all quantities they are not operative but truly I am otherwise perswaded for I think that there is but one best and that one best must be Gods nature for better it is to be operative then not to be operative God is actus purus nothing but pure form and it best befits and resembles the nature of spirits which are alwayes in action for to be not operative it comes neerer the condition of Stocks and Blocks which in doing nothing seem to incline to idleness and sloth and if once it be acknowledged that all Gods attributes are operative then better it is to be fruitfull then barren rather to produce some fruits then none at all and these fruits to be rather permanent then transient and these attributes concern the Godhead it self for as God is the first efficient cause so is he the last finall to whom all is directed Now of all the attributes of God to speak according to the manner of men the Understanding and the Will are the most excellent and have the most wonderfull operations they are likewise the most inward and intimate such as cannot be discerned but by Gods own relation of himself and thus it fals out with man who was created according to Gods Image we can easily judge of mans strength of his age and other abâ—…lities but for his understanding and his will they are most private and secret to himself and I pray here note that Philosophers do seldom reckon the understanding and the will of God amongst his other attributes but they do usually supersede them as if they were eminencies and excellencies in God above the ordinary attributes for though they were all eternall and equally perfect in God yet did they not alwayes appear in their effects and therein God did moderate them and qualifie them as seemed best to his wisdom for before the Creation Gods Power did not appear in the effects Gods providence in governing the world did not appear when as yet there was no world to be governed the justice of God could not appear in any outward act when as yet no sin was commited the mercies of God could not appear in relieving miseries when as yet there was nothing but God himself all these attributes of God though they were eternally in God and every way alike perfect in regard of virtue and efficacy yet in the outward act in respect of the effects God appointed his time when first to manifest them and that according to measure and proportion for God did not work according to the uttermost of his Power he could have created many infinite worlds with the same ease and facility
preserve the Truth Unity and Majesty of the Godhead The Metaphysicks do further use Arguments taken from Analogies as that one spirituall God should appoint one Vicegerent under himself as it were one corporeall God to govern this materiall world viz. One Sun in the firmament from whom all the Stars borrow their light and from whom the Corporeall World receives all her perfection and as God is only known by the revealing of himself so this Sun is discerned only by his own light yet the eye must not presume to penetrate or fasten on the Sun lest wasting the spirits it fall into blindness and darkness yea when the Sun is eclipsed when by the interposition of the Moon the brightness thereof is obscured yet then it is not safe to behold it nothing is so hurtfull to the sight which serves by way of comparison or Analogâ—…e to deterre us from prying into the secrets of the Deity From the Metaphysicks I come to the Mathematicks which have the commendations that of all other Sciences they are the most demonstrative I will therefore borrow some examples from them and I will only instance in Astrology and when it plainly sheweth so many great and such strange wonders in the heavens such as a man of ordinary capacity cannot easily conceive it must needs argue that God himself must be much more admirable and incomprehensible suppose that the Sun which appears unto the eye to be but of a little compass and quantity yet should be so much greater then the whole Earth which certainly it must be or else it could not enlighten so great a part of the World secondly the motion of a Bullet may seem very swift for the eye cannot follow it nor avoyd it yet certain it is that the Stars near the Equinoctiall do move a hundred times swifter then a Bullet which must needs be considering the great circuit which they make within the compass of a naturall day and yet notwithstanding they seem unto us as if they stood still thirdly the spacious Earth together with all her huge Mountains and Rocks alas they carry no proportion of any sensible quantity in respect of the heavens when we are at Sea we see the whole medietie of the heavens as if there were no earth at all to hinder our sight fourthly one mother earth affording the same nourishment a little durty Pap to the severall plants yet by virtue of the heavens it should prove sweetness in one bitterness in another and so of all severall tasts and savours fitted and proportioned to all particular natures this I write to assure man both in his sense and in his understanding that there is such a difference and disproportion between the two Worlds that man might see his own infirmity acknowledge his weakness and himself to be so much inferior as to be ignorant in the particulars of the spirituall World and therefore not rashly to oppose but humbly to submit his own Judgement But fearing lest these Metaphysicall Mathematicall contemplations might be obscure I will therefore descend lower and instance in such particulars which may be more perspicuous and whereof we may take morenotice as being more sensible and therefore better known unto us and seeing the Logicians have reduced all things into predicaments I will insist in them as they are in order First for Substance which consists of matter and form who fashioned these each to other that the matter should afford Organs and Instruments and a fit habitation for the form that the form should adde perfection beauty and ornament to the matter surely they could not thus severally dispose themselves therefore there must be some efficient cause to order them accordingly From the matter proceeds quantity which hath severall dimensions longitude latitude and profundity but who squared out these with his Rule and his Compass according to measure and proportion but some omnipotent power for nothing will bound and limit it self From the form proceeds qualitie which admits degrees of comparison good better best but needs there must be some infinite power to prescribe and appoint the degrees Thus far how things are constituted in themselves now in relation to others to see how the heavens are sitted for the Earth how the Eâ—…ements are proportioned each to other and agree in their Symbolizing qualities how the Male and the Female are fitted to each other how every thing is fitted with food with harbour with rayment surely some infinite omnipotent wisedom made our provision for if we were left to our selves we should starve in our own wants For Action if unreasonable creatures do work according to the Rules of reason as the dumb creatures do in every thing naturally which concerns them and their condition Surely this must proceed from some infinite intellective power which infuseth such a knowledg into them with this limitation that it should only extend to such things as are necessary to their beeiâ—…g and no further For Passion it is a wonderfull thing to consider what Birds and Beasts will do for their own defence the Hares which are near the Sea side do watch their time that when the Hounds are in pursuit they may goe close by the Sea side that the tyde coming in might take away the sent they shall observe where the sharpest stones are that themselves being light may pass over while the dogges being heavy may cut themselves and cannot follow the pursuit if Gunpowder be a late invention of ours surely the wilde Foule in discovering it it is a late invention of theirs there is not a fencer so cuning as they are in defending themselves The Serpent will so winde her body that she will make it a Buckler for defence of her head where she knows the least blow proves deadly neither are they wanting in Stratagems Quando in respect of time it is wonderfull to consider how the poor Silkworm and the Mulbery bud come together The Swallow the Cuckow and other Summer Birds if they come not at their just time it is an Argument that some Storms and Winter cold are behind Where these Birds should hide themselves how they should continue without food and where they should provide food at their coming for it is certain the Martins bring into their Nest such worms as no reasonable man scarce knowes where to finde the like For the building of their Nests that they should be able on the highest Trees to lay as sure a foundation as if they did build upon a Rock that no man let him be never so skilful in Architecture and use the best means and instruments he hath his Rule his Square his Levell his Compass yet he shall not be able to make the like Nest. And to conclude whatsoever doth habitually concern the creatures you shall finde it so grounded in wisdom and so supported with all severall circumstances that we can do no lesse then admire the goodness and
it is grounded in Scripture so it is strengthned and fortified with the Bulwark of naturall Reason and Philosophy and against which the most wicked Socinian shall never be able to oppose Hereunto as an addition give me leave to relate my own private opinion which I hope may be without offence either to God or man for that it proceeds not out of any vain presumption neither doth it any way derogate from the truth but whether it ariseth from a strong apprehension and from a minde that is totally possessed with the love of truth and admiration of this great and ineffable mystery that I leave to better judgements The first is that I do believe and am confident that this mystery of the most blessed Trinity doth together and as well as all the rest of Gods attributes appear and is plainly made manifest in the works of nature and in the framing of this created visible corporeall world My reasons and arguments briefly are these First see in the framing of the creatures what footsteps there are of the Trinity which may in some measure point out a triun-Triun-efficient cause take nature in her first ground and foundation are there not three distinct principles the Matter the Form the sympathy and agreement between both see how these principles are knit and united together the Matter tamquam matrix commune seminarium the Form eduâ—…itur ex materia the sympathy and agreement indifferently arising from both Or if you take the Elixir of bodies have not the Chymists found out that all bodies consist of Sal Sulphur Mercury Thus far it is in the constitution of things take then the propagation of the kinde do not the Male and Female agreeing in nature but differing in sex number and person bring forth an issue I will leave curious subtilties in Philosophy and descend to the gross and terrestriall substances wherein you shall likewise observe some obscure shadow of a Trinity Do not all bodies consist of three dimensions Longitude Latitude and Profundity and these necessarily and inseparably knit and united together do not all qualities admit of three degrees of Comparison is not the most perfect number the number of Three which I think was the occasion that Aristotle could say In numero ternario perfecto colitur Deus A strange speech for a Heathen man whether he spake it casually or blindely of himself or whether by an elevated understanding he was carryed in an extasie or trance or rather as I suppose guided by a divine providence being the King of Philosophers among the Heathen like Caiaphas at the Death and Passion of Christ God put into his mouth words which he himself understood not as it were to give a true testimony to succeeding ages for the conversion of the Heathen No perfection ought to be denyed to the Deity suppose that all things were good in their own kinde in the root and foundation of nature according to Gods own approbation Et vidit deus erant omnia valde bona yet are there severall and different perfections as first in respect of quantity there is one perfection of an unity an other of a number let the number appear in the Persons the unity in the Godhead so secondly in qualities they are good in themselves good in diffusion Bonum est maximè diffusivum sui ipsius what is finitely good doth finitely communicate it self therefore that which is infinitely good must infinitely communicate it self within it self to the Persons in the Deity Thirdly in relations there is a paternal there is a filial relation both perfections must appear in the Deity Fourthly in Actions it is the highest perfection of the Creature Generare sibi simile and therefore not to be denyed to the Deity yet being impossible to produce many severall infinite natures therefore different Persons do appear in one and the same infinite nature for it is as proper for God to be perfect as it is to the Creatures to be imperfect let all perfection be elevated to the Deity while the imperfection like dross fals upon the Creatures man himself though fruitfull in his own kinde yet corruptible in his own kinde the Angels though beautifull and incorruptible yet fruitless and barren like Rachel but with God in respect of himself there is a generation without any corruption or diminution as in respect of his works there is a creation without any change in his nature Fifthly God made man according to his own Image and likeness and then God spake of Adam Non est bonum hominem esse solum it is not good for man to be alone let us make him a helper like unto himself If then man be like unto God why may not he reflect upon God and say unto God Non est bonum Deum esse solum it is not good for God to be alone we will therefore in all humility prostrate our selves and with boldness and confidence adore three Persons in one Deity for the greatest comfort which a man hath in this world it is in a sweet society therefore God injoying infinite happiness he must have Consortium aequalium a sweet society there must be severall persons in one Deity I come now to my second position which God knowes as it proceeds from no ill intention so I hope through his Mercy I may deliver my poor opinion without offence I confess that Supreme Magistrates are very tender of their prerogative as without which they cannot support their government and therefore they seldom name it but with this addition and Parenthesis Quam argui nolumus so jealous they are of themselves and of their own power but surely with God it is otherwise for he is able as he made the world of nothing so with the least word of his mouth to reduce it again to nothing and thereby upon every occasion to vindicate his own Authority Here then I will first inform you That it is necessary that every act which God doth it should partake of God and what is contrary to Gods nature it is without the compass of Gods power God can do no injustice being Justice it self God cannot speak an untruth being Truth it self or commit any sin being Goodness it self 2dly God can do nothing to the prejudice or disparagement of himself as to make any thing independent from himselfe but it is necessary as it was made of nothing so it must be continually supported from falling to nothing to which of it self being left to it self it would instantly fall 3dly God can do nothing according to the uttermost extent of his Power the Reason is because his Power hath no uttermost extent but is every way Infinite So when he hath made the most excellent Creature in respect of such as are now in being yet still he is able to create a more excellent and as in every creature God doth imprint a Character of himself whereby it speaks the praise of the Maker so my second position
woâ—…d and the begotten word The word of God is imperfect without Christ. Man expostulates with God Blasphemers suppressed Whole man is made capable of God The division of the Text. The method Saint John ex ceeds Moses The comparison between both They both agree in particulars Moses Iohn Baptist. Christ. Saint John transcends Moses The heavy judgements accompanying the law The Gospell accompanyed with works of mercy The great difference between the beginning and ending of Scripture Of the name of John how imposed upon Saint John Baptist. A comparison of Saint John Baptist with Saint John the Evangelist The parents of Saint John and how he was recommended to be an Apostle How his mothers desire was accomplished Saint Johns prerogatives above other Apostles After Christ he did adhere to Saint Peter Saint John was the Evangelist of the Gentiles The occasion of writing his Gospell How he might come to the knowledge of this mysterie Saint John might be instructed by the blessed virgin At the annuntiation there was implyed the Trinity Saint John an Eagle As he was the beloved Apostle for he did ever Preach love Saint John was Boanerges Christs eternall generation A distinct Person The same Godhead The difference between God and man The three persons outwardly concurre The manner of the generation of the Word The mauner of the procession of the holy Ghost A prerogative of the understanding and will of God above his other attributes How the three persons agree in actions and attributes The Jews question answered God is known by degrees All mans knowledge is gotten by degrees Moses had some knowledge of this mystery The Trinity appears in the creation of the world The Messias must needs be a Person in the Deity God doth sacrifice to himself there are Persons in the Deity The seed of Abraham is more then man Isaac's sacrifice Jacobs expectation The faith of Moses The whole Law directed to Christ. The Jews had a tradition of our Baptisme And severall types of our Baptisme They knew the form of our Baptisme as well as the matter What Prayers were uâ—…ed at their sacrifices The câ—…ssation of the Law The Temple destroyed How the Jews fell by degrees Gods judgement upon the Jewes The Jewes no longer a Nation The method how to deal with the heathen The Atheist is the greatest impostor The infinite proofs of a Godhead The Metaphysicks acknowledge God and Angâ—…ls Influences The effect of influences The transcendentia discover God Every thing points out both an efficient and a final cause The leaâ—… inconveniâ—…nce must evâ—…r be admitted The first is ever excepted from the ordinary rank The Sun is a kind of corpoâ—…eall God The Mathematicks shew the wonders of God The wonders in Astrologie In Loâ—…ick all the preâ—…icaments predicate the Deity Substance 〈◊〉 Qualitâ—… Relation Action Passion 〈◊〉 Ubi Situâ—… Habitus The infinite proofes of a Godhead A particular instance for proof of the Deity God is iusiuite We acknowledge an Infinite yet we cannot conceive aâ—… Infinite God must be Infinite Without imperfection God is of himself Eternity Ubiqui y. Omnisâ—…iency Omnipotency Providence Constancy Immutability Gods Justice Mercy As every thing was made so it must depend upon God How causes may be free yet the effects necessary Mans weakness Every thing in man is bounded The difference of men n their intellectuals No comparison between God and man Mans natural Reason is bounded within the natural world The object faculty must be proportionable Our natural ignorance in natural things The same method in naturals as in supernaturals Mans natural knowledge discerns a supernatural world A supernatural light must fully discover a supernatural world Man 〈◊〉 naturally an ambition above nâ—…e Admiâ—…ation is a kind of natural faith The understanding must obey in believing as the will in performing A repeâ—…ition what hath been proved It is a greater wonder that Accidences should become Substances in God then that one Substance should become Persons It is a greater wonder that all Gods Attributes should be but one Attribute then that one Substance should be three Persons That Gods Justice should be his Meâ—…cy is as strange as the Godhead should be three Persons Gods Attributes as wonderfull as the Persons A brief of what hath been proved A digression upon the Mercy of God A conference with an Angel The Angels wonder at naturall things A conference with an infant in the wombe The wonders in nature The creatures are nothing in comparison with God Gods understanding and will produce Persons The authors private opâ—…nion The determinations or traditions of the Church are more then human The Church in effect doth translate The personality in the Godhead How the Persons are dâ—…stinct The Godhead being spirituall and infinite is imparted without loss Proofes of the Trinity in nature The Authors private opinion Footsteps ' of the Trinity Reasons in nature to prove the Trinity Gods prerogative may be examined A resemblance of the blessed Trinity must appear in every creature The knowledg and love of man what events it works The longing of women Two persons become one The understanding and love are causes as of union so of distraction How 〈◊〉 the 〈◊〉 of the 〈◊〉 extends The anâ—…pathy between the Author and the Socinians The excellent use of reason in Religion Dumb creatures catechise the Socinians God is mans Schoolemaster Man is the end of nature and therefore cannot end in nature How man stands naturally affecteâ—… in religion Faith presupposing nature A supernaturall knowledge must conduct us to a supeâ—…naturall end Gods perfection consists not in variety as the Creatures doth The effects of Gods power c. do not alwayes appear The excellency of Gods understanding â—…nd will What kinde of Persons there are in the Deity God only must reveale the Trinity What God did before the Creation Mans salva ion hath more reference to the Persons then to his other attributes The exceâ—…lency of Gods understanding and will Not Philosophers but Poets were the Priests of the Heathen The 〈◊〉 borrowed from the Jewes Reason may serve to direct Morall actions but noâ—… our faith This mysterie hath nothing contrary to Philosophy The great assurance or security which we have for our â—…aith Actions confirm words The miracles and manner of working them confirm mysteries Works above nature confirm words above nature In the notes which are plundered and lost Forain Authors recommended No writings extant which contradict Scripture The Law ordained to Chrâ—…st Saint John Baptist his Testimonies of Christ. The prerogatives of Saint John Baptist. Severall miraculous acts of Chriâ—…t Mirâ—…cles of all severâ—…ll kinds Raising the dead the greatest of miracâ—…es The rashness and haste used in Christ's condemnation The wonders in Christs resurrection How the Text of S John may be understood The great use of Reason in Religion Reason an handmaid to Religion Reason and sense must join in Gods service Mysteries are to be adored not curiously to be searched into What God requires of the Creatures God gave some creatures liberty of wiâ—…l The fall of the Angels Man is a middle Creature between Angels and Beasts The Angels sin was greater then Mans. The flesh prevailed in man God used means What sins could not be in the infancy of the world The Devill tempts man The punishment of mans sin was small My book of he fall of man God doth ever use meanes The treasures of Nature Vegetatives Man alone not sufficient to satisfie for sin God and man must joyn in satisfying for sin All Gods Mercies are by Christ. A Person in the Deity redeems us No dishonor to God to be incarnate Gods infinite love Gods omnipotency Gods experience Gods Paâ—…lion The Mediator A new honor of God in his Title The dignity of the creatures by the incarnation The Incarnation is a settlement to the creatures S. John's testimony of the incarnation The incarnation proceeds from Gods mercy Gods Justice and Mercy reconciled in Christ. The occasion of the sin of Angels Christ was not to take the nature of Angels Why the second Person rather then any other should be incarnate How Gods words are verified The incarnation intimated in mans creation The first Adam and the second Adam The great mystery in Gods name The name of Abraham changed Several presages of Christs coming Christs God head prophesied A temporal Messias how improbable Christs coming to Judgment Two several Natures Similitudes to set forth the hypostatical Union The possibility of the Incarnation The consequences of the Incarnation How the natures were united No sickness could befall Christ. The circumstances of Christs Birth The preparatives to his coming The Gentiles Jacobs expectation The prophesies of Christ. The coming of of Eltah Herodians Christ no temporall Messias as he Jewes expected The time of his comming The manner of Christs comming Prophesies and preparatives among the Gentiles for the comming of Christ. A miracle to confirm the prophesie The fulâ—…lling of the prophesie The prophesies of the Sibylls The Sibylls speak very punctually of Christ. The Religion of the heathen a preparation to Christianity The Mother of Christ an espoused Virgin The generall taxing at the Birth of Christ. The effects which foâ—…lowed the Emperors Edict Why Christ was born in a common Inn. Christ was born in a stable Christ was born in the sixt age Christ was born at midnight What followed the birth of Christ. The martyrdome of the Innocents The keeping of the feast an argument of the truth A comparison between Christ and Moses Signs amongst the Gentiles for the coming of Christ. The Oracles having first acknowledged Christ after became dumb The Miracles which haâ—…e hapned in the Church S. Peters miracles Where Scripture leaves the Church A commendation of the ancient Romans The dignity of the Church The dignity of Christian Religion All other religions vanity A distribution of times The first ages after Christ. The age of miracles and Martyrs The age of Confessors The age of Monasteries The age of Laicks God will govern the world The contempt of the Church The devills policie Preaching should not exclude other acts of Religion The keeping of the Sabbath None should preach without much study Take heed of Apocalyptical Doctors The pulling down of Churches The Author ends abruptly