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
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
soule and body shall be perfectly united with God 3. How Divinity is to be taught In the generall it is to be handled methodically There is a great necessity of methode in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirme the memory that it may more faithfully retaine things therefore in Divinity there will be a speciall need of art and orderly disposall of precepts because the mind is nowhere more obâ—use in conceiving nor the memory more weake in retaining There is a different way of handling Divinity according to the severall kinds of it Divinity is threefold 1. Succinct and briefe when Divine truth is summarily explained and confirmed by reasons and this Divinity is called Catecheticall Systematicall 2. Prolix and large when Theologicall matters are handled particularly and fully by definitions divisions arguments and answers this is called handling of Common places Scholasticall and controversall Divinity 3. Textuall which consists in a diligent meditation of the holy Scriptures the right understanding of which is the end of other instructions This againe is twofold either more Succinct and applied to the understanding of the learned as commentaries of Divinity or more diffuse and popular applied to the capacity and affections of the vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stir up their affections 4. How Divinity is to be learned There is neede of a fowrefold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently powred out to God the fountaine of light and wisdome that dispelling the darknesse of ignorance and error he would deigne to illuminate our minds with the cleare knowledge of himselfe we can not acquire Divine wisdome as we doe the knowledge of other arts by our owne labour and industry it is a praise to learne humane arts of our selves here we must be taught of God 2. Of a sober minde that we may not be too curious in searching out the profound mysâ—eries of Religion as about the Trinity predestination we must be wise to sobriety and not busie our selves about perplexed and unprofitable questions being content to know such things which are revealed to us for our salvation 3. Of a sâ—udious and diligent minde other arts are not wont to be gotten without labour this being the Queene of arts requires therefore much paines both for its difficulty and excellency 4 Of an honest and good minde Luke 8 40. We must learne 1. with a deniall of our wit and carnall reason not measuring the unsearchable wisdome of God by our shallow capacities 2 with deniall of our wicked affections 1 Pet. 1. 2 3. 3 with a firme purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28. 5. The things contrary to Diviniy are 1. Heathenisme being altogether ignorant of and refusing the true and saving knowledge of God 2. Epicurâ—isme scoffing at Divinity 3. Heresie depraving and corrupting Divinity 6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars 1. In the subject matter of it which is Divine either in its own nature as God and Christ Ps. 70 7. 1 Joh. 5. 46. or in relation to him as the Scripture Sacraments It is called the wisdome of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and that wisdome which is from above Jam. 3. 17. If to know the nature of an Herbe or the Sun and Stars be excellent how much more to know the nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. That is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si caetera discis The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the end the principall and maine end of Divinity is the glory of God that is the celebration or setting forth of Gods infinite excellency the secondary end is mans blessednesse John 17. 3. 3. In the certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falsehood in it The Academicks thought every thing so uncertaine that they doubted of all things 4. In the cause of it these truths are such as cannot be known but by Gods revealing them to us all Scripture was given by Divine inspiration flesh and blood hath not revealed this to thee a humane light is enough to know other things 5. In the holines of it Psal. 19. 5. by them thy servant is forewarned 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good worke Christ makes this a cause of the errour and wickednesse in mans life that they doe not reade and understand the Scriptures 6. In the delight and sweetnesse of it Job 23. chap. 12 verse preferred the Word of God before his foode David before thousands of Gold and Silver before the honey and the honey combe Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire wonderfull are thy Testimonies Archimedes tooke great delight in the Mathematicks Austin refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Jesu non erat ibi 7. In that the Devill and Hereticks oppose it the Papists would not have the Bible translated nor Divine service performed in the vulgar Tongue TWo things are to be considered in Divinity 1. The rule of it the Scripture or word of God 2. The matter or parts of it concerning God and man Principium essendi in Divinity is God the first essence principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematicall Writers do Of the Scripture It is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appeares by the light of nature the Heathen had known rules for their Rites Ceremonies and services the Turkes have their Alcoran the Jewes their Talmud the Papists their Decrees neither can any thing be a duty which hath not a rule God revealed himselfe divers wayes to the Fathers Heb. 1. The manner of revealing Gods will is threefold according to our three instruments of conceiving viz. Understanding Phantasie and senses to the understanding God revealed his will by ingraving it in the heart with his owne finger Jer. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron.
mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a â—ust rule Lastly It is an universall and perpetuall rule both in regard of time and person ever since the Scripture hath beene it hath been the onely rule in the old Testament to the Law and the Testimony in the new they confirmed all things by the old it directs in every case 2 To all persons this is able to make a Minister yea a Councell a Church wise to salvation to reforme a young man whose lusts are unbridled 119. 9. to order a King 17 Deut. 29. 30. Ob. Faith was before the Scripture therefore the Scripture is not the rule of faith Sol. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet firâ—t it doth not exclude other Ministeriall helps as Prayer Preaching the knowledge of the tongues and the Ministry of the Church these are meanes to use the rule and subordinate to it we need no more rules Therefore it is a vaine and absurd question of the Papists let a man be lockt up in a Study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it judge what I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray heare receive the Sacrament according to the directions of it buy sell cloath our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this Copy followed this rule Psal. 119. 5. 59. 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered 4. The Scripture is necessary In respect of the substance thereof it was alwayes necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to us in writing but onely conditionally and upon supposition God for a long time for the space of 2400 yeares unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to goe on in that way there had beene no necessity of Scripture now more then in that age there was a continuall presence of God with them but now there is a perpetuall absence in that way and the word of God was written 1. For the brevity of mans life See the 5. the 11. Ch. of Gen. The Patriarks were long lived before and after the Floud to the times of Moses they lived some centuries of yeares therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but writing 2. That the Church might have a certaine and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Messâ—as and see all things that were fore-told of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. civill Lawes are written and published that offenders may be excusable The Pen-men had a command from God 1. A publike and outward command as Jeremie 30. 2. and 36. 2 Moses Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2 an inward command by private inspiration and instinct 2 Pet. 1. 21. 5. The Scripture is Pure and Holy It commands all good and forbids reproves and condemnes all sinne and filthinesse it restraines not onely from evill words and actions but thoughts glances Those are frequent adjuncts of the word of God holy pure and cleane Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations it speakes purely of things evill and uncleane It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause God who is the holy of holies holinesse it selfe Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall cause the Pen-men of it were holy men 2 Pet. 1. 21. Prophets and Apostles 3. From its matter the holy will of God Aâ—t 20. 27. the Scripture containes holy and Divine mysteries holy precepts of life holy promises Psal 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us John 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glasse Jam. 1. 23. to fire Jer. 23. 29. to light Psal. 119. 105. The reason of it is because God himselfe is pure most pure Psal. 92. ult Hab 1. 13. It is pure 1. Formally in it selfe there is no mixture of falshood or error no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure John 15. 3. and 17. 17. Act. 20. 32. It begets grace Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Act. 20. 32. Ephâ—s 4. 11. 12. The assertory part is pure what it affirmes to be is and what it dâ—nyes to be is not Psal 19. 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed and what it threateneth shall be executed Numb 23. 19. 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good and what it forbiddeth is evill Deut. 4. 8. Psal. 119. 108. and 19. 8. 9. Rom. 7. 12. In other Bookes some truth is taught some good commended some kinde or part of happinesse promised But in the Inspired Oracles of God all truth is taught all goodnesse commanded
essence whatsoever is in God is God Simplenesse is the first property in God which cannot in any sort agree to any creature This is proved that God is Simple by removing from him all kinds of composition which are five 1. Of quantitative parts as a body 2. Of essentiall parts matter and forme as a man consists of Soule and body 3. Of a genus and difference as every species 4. Of subject and accidents as a learned man a white Wall 5. Of act and power as the Spirits Every creature is subject to composition and consequently to division All things which are Created are made by joyning together more things then one in one and so they consist of divers things Some have a more grosse and palpable composition of parts both essentiall and integrall as a man of soule and body and the body of flesh bloud bone and such parts The Spirits which have not so plaine a composition are yet compounded of substance and accidents sustained by that substance and inherent in it for the substance of an Angell and his faculties and qualities are different things his life is one thing his reason another his will another his power wisdome nimblenesse other things So the soule of a man and all Created things are made up of many things conjoyned in one God is absolutely Simple he is but one thing and doth not consist of any parts he hath no accidents but himselfe his essence and attributes are all one thing though by us diversly considered and understood If he did consist of parts there must be something before him to put those parts together and then he were not eternall Isay 43. 10. he is one most pure and meere act In God to be to will and to doe are the same John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life and be life to be in the light and be light are the same God is therefore called in the abstract light life love truth John 14 6. 1 John 4. 8. This is one reason why God is so perfect because he is Eus Simplissimum In every kinde a thing is so much perfect by how much it is more Simple and pure Whence the same Hebrew word signifieth both Simple and perfect 2. No accidents are in God when we affirme that God is good and gracious we meane it not as when we say so of men in men they are qualities vertues in God they are his essence 1. We should be simple as Doves Matth. 10. 16. Simplicitas Columbina non asinina Carthusian Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity which God worketh and which is pleasing to him Simplenesse and Simplicity of heart is the maine thing in Christianity Ephes. 6. 5. Col. 3. 22. 2. Here is matter of joy and comfort to the good mercy and love are Gods essence Isay 54. 8. and of feare and terrour to the wicked because Gods anger and justice are his essence and he is unchangeable God is Living He is often called the living God in opposition to dead Idols turne from Idolls to serve the living God Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth 3. 13. Judg. 8. 19. Isay 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. He is called life 1 John 5. 10. the fountaine of life Psal. 36. 9. He hath his name in Greek from life He saith often of himselfe I live as if he should say I alone doe truly live and he often addes for ever Deut. 32. 40. The oath which the Father 's used is most frequent the Lord liveth Jer. 5 2. and 12. 16. for they swore by him who truly and alwayes lives He himselfe sweares by nothing but by his life and holinesse Jud. 8. 24. Ruth 3. 3. This Oath is used 14. times in Ezekiel Zeph. 2. 9. Jer. 46. 18. 22. 24. Isay 49. 18. Deut. 32. 40. Numb 14. 21. 28. God is called the living God 1. To distinguish him from the false Gods of the Gentiles which were dead and sencelesse Stocks Act. 17. 15. 2. To represent unto us the active nature of God he is all life 3. To direct us to the Fountaine or Well of life from whom all life is derived unto the creature by a threefold streame 1. Nature God is the authour of the life of nature Gen. 2. 7. Act. 17. 28. 2. Grace he is the authour of that life John 1. 2. Ephes. 4. 18. 3. Glory he is the authour of the life of glory Rom. 2. 7. A reasonable life to which God resembleth his is a power to performe variety of regular and limited actions to a certain known end and that out of choice and councell Gods life is his power of working all things according as seemes good to himselfe after his owne Councell for his own glory to say he liveth is to say he doth perpetually worke Life in things bodily ariseth from the union of the body and the soule together and in things that be not bodies but spirits from the perfection of the matter and qualities of them Our owne life is a power by which we are able to produce lively actions Gods life is that power whereby he is fit to worke or produce all sorts of actions suitable to the perfect essence of his divine Majesty Or it is that whereby he knoweth willeth and affecteth and can doe all sort of actions beseeming his excellent nature Reasons 1. From the effects of life God understands wils loves therefore he truly lives for these are all the properties of livers therefore Aristotle often concludes from this that Because God understands all things that he lives a blessed life 2 Those things live which move and stirre themselves God doth all things by himselfe he is the first and perfectest cause of all therefore he most properly lives and that a most blessed life 3. From his name Jehovah he is Jehovah who is by himselfe and most perfectly and of whom all things are which are and live God therefore so lives that he is the Authour of all life to all livers and therefore he is called our life Deut. 30. 20. John saith of Christ in him was the Authour of life and Act. 3. ye have killed the Author of life Amongst the creatures which are subject to our sense there is a three fold kinde of life Two more imperfect the third more perfect The former is the life of vegetation or growth by which things are able to doe what is requisite for the attaining and maintaining of their full strength and nature and the propagating of their kinde according to their severall kinds The second is the life of sence whereby things are inabled to discerne things hurtfull to them and things good for them to shune the one and to seek the other These are imperfect kinds of life
because they are inherent after a sort in the bodies of things accompanying a corporall being which is the meanest being But thirdly there is a more worthy and noble kinde of life called reasonable such as is seen in men and in Angels which is an ability to proceed reasonably and understandingly in all actions for the attaining of good and shunning of evils fit for the welfare of the person indued with reason Now we must not conceive in God any such imperfect thing as growth or sense for he is a spirituall a Simple and Immateriall essence but his life is to be understood by the similitude of the life of reason for he is a perfect understanding To the being then of God adjoyn reasonablenesse in our concerning of him and we conceive his life somewhat aright God life differs from the life of the creature 1. His life is his nature or essence he is life it selfe their 's the operation of their nature he is life they are but living 2. His life is his own he liveth of and by and in himself their life is borrowed from him in him we live and move Act. 17. 25. 28. He is life and the fountaine of life to all things 3 His life is infinite without beginning or ending their life is finite and had a beginning and most of them shall have an end 4. His life is entire altogether and Perfect their 's imperfect growing by addition of dayes to dayes He liveth all at once hath his whole life perfectly in himselfe one infinite moment 5. He liveth necessarily they contingently so as they might not live 6. His life is immutable their 's mutable and subject to many alterations 1. This serves to blame those which carry themselves no otherwise to God then if he were a very dead Idoll not fearing his threats or seeking to obey him 2. To exhort us all often to revive in our selves the memory and consideration of his life by stirring up our selves to feare his threats respect his promises obey his Commandements decline his displeasure and seeke his favour Let us serve feare and trust in him which liveth for evermore Provoke not the Lord by your sinnes for it is a fearefull thing to fall into the hands of the living God Heb. 10. 31. 3. Here is comfort to all the faithfull servants of this God which desire to please him for they have a King which liveth and hath lived for ever a King eternall immortall invisible and onely wise in his life they shall injoy life though friends dye God ever liveth His life is the preserver upholder and comforter of your life God living of himselfe can blesse you with naturall spirituall and eternall life John 14. 19. Rom. 8. 10. 17. Men will give skinne for skinne and all that they have for life It is reported of one that he offered to redeeme his life thrice his weight in Silver twice in Gold once in Pearle But we doe little for the living God and communion with him in the life of grace and for obtaining eternall life God is immortall and incorruptible he liveth for ever in like perfection The Scripture confirmeth this 1. Negatively when it removes mortality and corruption from God Rom. 1. 23. 1 Tim. 1. 17. and 6. 16. 2. Affirmatively when it giveth life to God Gen. 16. 14. Deut. 5. 26. Jer. 2. 13. The property of Gods life is it is endlesse incorruptible Deut. 32. 40. Life is essentiall to God he is life it selfe but the life of other things is accidentall His life is also effective he gives life to all living creatures 2. God is of himselfe eternall of himselfe and absolutely immortall and incorruptible He onely hath immortality 1 Tim. 6. 16. Angels are not immortall in and of themselves they have not originall or absolute immortality their immortality is dependent and derivative 3. Because he is voyd of all composition therefore he is free from corruption 4. Because he is simply and every way immutable 5 This is proved from the Nobility and perfection of the Divine essence Living bodies are more perfect then such as doe not live but God is the most perfect and noble being John 5. 26. 6. Because he is blessed therefore he is immortall Ezek. 37. 14 1. This comforts all Gods people who have the living God for their friend who liveth for ever and they shall live eternally with him the life of God comforted Job 19. 25. Let them trust in the living God This should comfort us against spirituall weaknesse and deadnesse though we be dull and dead in Prayer God is life and will quicken us 2. We miserable men for sinne are all subject unto death 2 Sam. 14. 14. Psal. 144. 4. Psal. 90. 6. Job 14. 1. Job describes there the brevity frailty instability and manifold miseries of this life therefore let us place all our confidence and hope in God who is immortall and incorruptible our soule is immortall and made for immortality it is not satisfied with any thing nor resteth but in God who is immortall and incorruptible A thing may be said immortall two wayes first Simpliciter absolutè per se suaque natura so that there is no outward nor inward cause of mortality so onely God Secondly which in its owne nature may be deprived of life yet ex voluntate Dei neither dyes nor can dye so the soule and Angels are immortall CHAP. IV. GOd is truly Infinite in his nature and essence actually and simply by himselfe and absolutely he is Infinite It is a vaine conceite that there cannot be an infinite thing in Act. He is not infinite 1. In corporall quantity and extension but in essence and perfection 2. Not privativè but negativè he hath simply no end 3. He is Infinite not according to the Etymon of the word which respects an end only for he is both without beginning and end although the word be negative yet we intend by it a positive attribute and perfection The Scripture demonstrates God to be Infinite 1. Affirmatively Psa. 143. 3. 2. Negatively in the same place 3. Comparatively Job 11. 8. Isay. 40. 12. 15. Dan. 4. 32. 2. reasons prove this 1. From the perfection of God whatsoever thing hath not an end of its perfection and vertue that is truly and absolutely infinite Infinitenesse is to be without bounds to be unmeasurable to exceede reason or capacity it is opposed to Finite which is to bound or limite to define to end or conclude Infinitenesse is such a property in God that he is not limited to any time place or particular nature and being or it is that whereby God is free altogether from all limitation of time place or degrees He hath all good things in him in all fulnesse of perfection above all measure and degrees yea above all conceiveable degrees by us He hath all wisdome and power above all that all creatures can conceive and
what is to come He doth not onely know what things naturally shall be but likewise what is possible By his Prophets he hath often foretold future things 4. He is privy to all our actions Psal. 119. 168. Job 34. 21. 22. 2. knowes our words 2 King 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knowes our thoughts Prov. 15. 11. Job 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knowes the heart Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27 Apoc. 2. 23. He made the heart and will judge men for their thoughts he gives lawes to the heart saying thou shalt not Covet thy neighbours house else God were not infinite in knowledge if he knew not the heart Our understanding differs from Gods many wayes 1. We have our knowledge from others from him he his from himselfe He understands by himselfe without any help man needs many helpers his sences fancie and intellgible species 2. In extent we know but some things he all generall and particular 3. Our knowledge is simply finite but Gods infinite 4. We understand things by species or Images abstracted from them he by his essence 5. We understand things successively one after another with paines of discourse proceeding from an unknown thing to a known or from a lesse known to a more known but God knows all things together and by one most simple immutable and eternall act of understanding 6. He knows himself and all other things perfectly all things past present and to come open secret certain contingent that which shall be which shall be never be we cannot shew the causes nor properties of an Herbe and understand onely those things which are or at least have been and we know doubtingly There is in God say the Schoolmen scientia visionis a knowledge of all future things 2. Simplicis intelligentiae a most perfect knowledge of all and the severall things which may be done 1. This is a terrour to the wicked who is Ignorant of God 2. Thess. 1 8. The Study of the knowledge of God and our Lord Jesus Christ is the highest noblest the most soule perfecting and exalting knowledge that can be all other knowledge without this will nothing advantage us 2. It is necessary for us to be ruled by him who is so full of knowledge and to beleeve all which he saith by way of relating promising threatning 3. This may comfort Gods people my witnesse is in heaven said Job if they know not how to expresse themselves in Prayer God knows their groanes To Gods understanding are referred his Wisedome or Prudence and Prescience The wisdome or Prudence and counsell of God by which God rightly perceives the best reason of all things which are doâ—e Hence it is that all things are joyned and knit together in a most perfect harmony and beautifull order so that they well agree both amongst themselves and with God God is wisdom it selfe Prov. 8. His wisdome is 1. Infinite Psal. 136. 5. and unsearchable Job 11. 7. 2. Essentiall to himselfe He is the onely wise God Rom. 16. 27. 1 Tim. 1. 17. 3. He is perfectly originally unchangeably wise Isay 40. 13. 4. The fountain of all wisdom was there such wisdome in Adam to give names to things according to their natures and in Salomon to discourse of all things and is there not much more in God Wisdome is an ability to fit all things to their ends He that worketh for a worthy and good end and fitteth every thing unto it worketh wisely God doth 4 Actions to all his â—reatures as Creatures viz. 1. He made them 2. Sustaineth them 3. Actuateth them 4. Guideth and disposeth them all wisely aiming at a noble end viz. his own glory content and satisfaction He hath set also to each of them speciall ends to which they serve in nature and that end is the mutuall preservation one of another and common beautifying of the whole workemanship in subordination to that high end of his glory and so he hath fitted each thing for that particular end he made it and all for the universall end to which he intended all The Sunne was made to distinguish day and night and the severall seasons it is most fit for that end it is most fit for the end in its quantity quality motion and all that pertain to it God made Grasse for the food of Beasts it is fit for that end so in the rest Wisdome hath two principall acts fore-sight and fore-cast by which a man can beforehand see what will be after to make his use of it 2. disposing and ordering things by taking the fittest meanes and opportunities to attain his own good and right ends This vertue is Infinitely in God for he doth fore-see all thiings eternally and in time disposeth of them most fitly by the fittest meanes and opportunities for the best that can be to his own glory which is the highest end that he can and should ayme at for to that which is the best of all things must all things else be referred therefore God is the onely wise God Gods knowledge differs from his wisdome in our apprehension thus His knowledge is conceived as the meer apprehension of every object but his wisdome is conceived as that whereby he doth order and dispose all things His knowledge is conceived as an act his wisdome as an habit or inward principle not that it is so but onely we apprehend it in this manner Gods wisdom is seene in these particulars 1. In making of this great world 1 Cor. 1. 21. all things therein are disposed in the best order place time by the wisest Architect How doth David in the Psalmes admire the wonderfull power and wisdome of God in making of the world Psal. 136. 5. and 104. per totum Much wisdome and art is seene in the Sunne Starrs creeping things Salomon in all his glory was not comparable to one of the lilies for that is native and imbred his adventitious 2. In particular in making of man the little world David is much affected with this Psal. 139. 14. 15. 3. In the order which is in these things God hath made every thing beautifull in his season saith Salomon He is called the God of order Psal. 19. The heavens are said to have a line which is likewise called their voyce because God by this exact order and art which he shewed in making of them doth plainly declare to all the world his glory and power 4. In that nothing is defective or superfluous 5. In contriviâ—g things by contrary meanes He brings about contrary ends by contrary meanes by death he brought life to beleevers by Ignominy and shame the greatest glory By terrours for sinne he brings the greatest comfort and leads men by hell to heaven 6. By catching those which are wise in their own craftinesse Psal. 59. Job 9. 4. 7. In finding out a way to save man by
needfull for it Mercy in God is not any passion or quality as it is in men but it is the very divine essence it selfe and therefore perpetuall and inâ—inite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us naturall free Rom. 9. 18. boundlesse extends to a mans soule body this life the next to a man and his posterity Exod. 34 6 7. it is above all his workes Psal. 145. 9. it is beyond his promise and our expectation Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it tâ— the creature if he had it not more perfectly in himselfe Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be mercifull at all he must needs be mercifull in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdome power and mercy are infâ—nite There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is mercifull unto all men but especially to some men whom he hath chosen unto himselfe The speciall mercy of God is offered unto all within the Church Ezech. 16. 6. Acts 13. 40. but is bestowed onely upon some viz. such as receive Christ John 1. 11 12. This life is the time of mercy wherein we obtaine pardon for sinne after this life there is no remission or place for repentance All blessings Spiritual and Corporeall are the effects of Gods mercy Common blessings of his generall mercy speciall blessings of his speciall mercy The effects of Gods speciall mercy are 1. The giving of Christ for us 2. His Word 3. Justification 4. Sanctification 5. giving his Spirit for a comforter in our griefes and afflictions Iâ—hn 14. 16. 6. The Sacraments Mercy must accord with wisdome justice and truth therefore those that stoope to justice by acknowledging their offence and worthinesse to be punisht for it and are sorry they have so offended and â—esolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which feare him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these termes he will shew mercy universally to all which submit to him thus and seeke to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equall in God and how can he be most just and most mercifull Answ. Mercy and Justice may be considered ad intra as they are essentiall properties in God and so he is equally just as well as mercifull 2. Ad extra as he puts himselfe forth into the outward exercise of mercy and punishment In this latter sence we must distinguish between this present time where mercy triumphs against judgement Jam. 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy waies are mercy and truth Psalm 25. and that of the Schooles is true remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equall in him onely in regard of man there is an inequality For God may be said to be more mercifull unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholy from God In himselfe and originally they are both equall and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr Bolton on Prov. 18. 14. 1. We should believe this point labour to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sinnes hath he preserved thee from 2. sparing mercies Lam. 3. 22. behold Gods severity towards others and mercy toward thee 3. renewing mercies 4. pardoning mercies He is willing and ready to helpe us out of misery Therefore we should praise him for this attribute how excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a child of God he need not be dismayed with any thing not his imperfections since the divell himselfe cannot hurt him for God is more mercifull to help him then the divell can be malicious to hurt him 3. We should be encouraged to seeke to him for mercy seeing there is so great store of it in him There is an infinitnesse of mercy in God so that what ever my sinnes have been if now I will turne he will accept me if I strive to turne he will enable me Therefore I will now runne to him for mercy I will fall down before the Throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy 4. Those that have and doe seeke should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy selfe 5. We should be mercifull like God to our selves and brethren their soules and bodies imitate his mercy be you mercifull to the afflicted and distressed shew mercy freely and constantly and then we shall obtaine mercy Matth. 5. 7. 6. We should labour to be qualified for mercy 1. Confesse our sinnes and forsake them Prov. 28. 13. 2. Feare God his mercy is on them that feare him Luke 1. 50. Psal. 103. 11 17 18. 3. Love God He shewes mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Thinke on good things then we shall have mercy Prov. 14. 22. 6. Keepe close to the rule of Gods Word Gal. 6 16. CHAP. XII AThird vertue in God is Justice by which God in all things wils that which is just or it is the Attribute whereby God is just in and of himselfe and exerciseth justice toward all creatures and giveth every one his due Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim. 4. 8. 1 John
Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to doe or not to doe whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evill is done or shall be Gods Decree is called Counsell because it is done most wisely all things being so ordered as is most agreeable to tâ—â—est reason as if things had been long debated or consulted of before though the Divine Nature be free from all need of cousulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsell It is an eternall determining of all things which have been are or shall be so as himselfe saw fittest to have them upon best reasons knowne to him though not to us The Decree of God extends to all things good and bad and the rule of it his owne wisedome and good pleasure guided by his wisedome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisedome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of everie thing whatsoever the Creature it selfe workes or God concerning it that was decreed from eternity so to be Matth. 10. 29. it reacheth to greater matters the Incarnation and comming of Christ Psalme 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kindome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comâ—s to passe otherwise then as hee hath decreed it shall come to passe we doe not onely subject res ipsas but modos rerum to the Will and Decree of God Neither hath God decreed onely good things but even justly the evill workes of evill men for evill in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 17. Rom. 11. 33. 3. Just. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himselfe â—vâ—nso O Father saith Christ because it pleaseth thee 5. Certaine firme 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. It was one of Vorstius prodigious Doctrines to maintaine that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude meanes but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concernes all Creatures the Decree of Creation and Government or Providence 2. Speciall which belongs to reasonable Creatures Angels and men it is called the Decree of Predestination and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious workes of God 2. the execution of the Decree of Reprobation partly in evill Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefely concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like meanes as counsell shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Acts 4. 28. Election is onely of the end this is of the meanes also By Divines Predestination is used to signifie the Decree of God concerning the eternall and Supernaturall estate of Angels and men or of men elect and reprobate although predestination concerne Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. But with the ancient Latines Destinare is used of punishment as well as reward and ancient Devines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsell determining with himselfe from all eternity to create and governe man-kinde for his speciall Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternitie to call those whom he hath loved in his Sonne Christ and through faith and good workes to make them vessells of eternall glory Or thus Predestination is the infallible purpose of God whereby he hath made choise of some and rejected others according to the pleasure of his owne will The Lord hath not onely decreed in generall that hee will save some which believe and condemne those which continue in infidelity but he hath determined whom and how many he will bring to holinesse and life eternall for the praise of his Grace and how many he will leave to themselves and punish for sinne for the praise of his Justice The ancient Fathers call that Verse Rom. 8. 30. The golden chaine of our salvation The parts of Predestination are two Election and Reprobation This Doctrine of Election is profitable to be taught in the Church of God for it sets forth the profound depth of the Lords love the glory and riches of his grace and mercy ascribing the whole praise of our Vocation Justification Adoptition and Glorification to the Mercy of God it holds forth the wonderfull Wisedome of God Romans 11. 33. It sets out his Power and Soveraignty Romans 9. 20. The word Election signifieth 1. The chusing or taking of one into some office 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale Psalme 78. 70. or Church John 6. 70. 2. The making choise of a Nation to bee Gods peculiar people upon whom passing by others hee will bestow his Lawes Ordinances and singular pledges of his love Deut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25. 3. It is put for the Elect themselves as Rom. 11. 7. 4. It is taken for the execution of Gods eternall Decree or the separation of certaine men in time by effectuall vocation Luke 18. 7. Col. 3. 12. Apoc. 17. 14.
signe that there is no difference betweene them but that the second is added to insinuate the perfection of the image There is a four-fold image or likenesse 1. Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father 2. By participation of some universall common nature so a man and beast are like in the common nature of animality 3. By proportion onely as when we say the Governor of a Common-wealth and the Pilot of a ship are like 4. By agreement of order when one thing is a patterne or exemplar and the other thing is made after it now when man is said to be like God it is meant in those two last waies Christ was the essential image of God Mans was imago repraesentantis aliter imago imperatoris in nummo aliter in filio Augustine The Image of God in which man was cteated is the conformity of man unto God 1. In his soule 2. In his body for his soule 3. In the whole person for the union of both The soule of a man is conformable to God in respect of its nature faculties and habits 1. In respect of its nature essence or being as it is a spirituall and immortall substance The Scripture witnesseth 1. that the soule of man is a spirit Matth. 27. 20. Acts 7. 59 2. That it is immortall 1. Because it cannot bee destroyed by any second cause Matth. 10. 28. 2. Being served from the bodie it subsists by it selfe and goes to God Eccles. 12. 7. Luke 16. 22. 3. Because it is a simple and immateriall substance not depending on matter the minde workes the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortall things and with a wonderful quicknesse searcheth after heavenly divine and eternall things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soule it selfe Because it is every good mans hope that it shall be so and wicked mans feare 5. The foode of the soule is immortall 1 Pet. 1. 23. the evident promises of eternall life prove the soule to be immortall He that beleeveth in me hath eternall life and to day thou shalt bee with mee in Paradise Nothing can satisfie the soule but God 6. Man is capable of vertue and vice of immortall desires and affections 7. The soules of Adam and Eve were not made of any matter but came by immediate creation in whom God gave a specimen what he would perpetually doe with other men That is but a Cavill that Solomon Eccles. 12. 7. speakes only of our first Parents Children are called the fruit of their Parents body to note that that they are only fathers of their flesh they have another namely God which is Father of their Spirits Saint Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have soules propagated no lesse then bodies Many collect the immortality of the soule and salvation of Jobs children because they were not doubled as the rest of his estate was 2. The soule of man is conformable to God in respect of its faculties in its understanding will and memory is like the Trinity 3. In the qualities graces and admirable endowments of it In the understanding there was 1. An exact knowledg of God and all Divine things Coloss. 3. 10. knowledg is a principall part of Gods image by reason hee was enabled to conceive of things spirituall and universall 2. A perfect knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practicall part of his understanding in all doubtfull cases Hee knew what was to be done 2. In the will there was holinesse Ephes. 4. 24. 3. His affections were under the power of grace From this image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetness Mans body also after a sort is an image of Divine perfection Observe 1. The Majesticall forme of it of which the Heathens tooke notice but the structure of the bodie a man should be taught to contemn the earth which his feete tread upon and to set his heart upon heaven whether his eyes naturally tend 2. Gods artifice in it Psal. 139. 15. Thou hast curiously wrougâ—â— me and I was wonderfully made Materiam superabat opus Of the basest matter dust God made the noblest creature 3. The serviceablenesse of every part for its end and use 4. There is matter of humiliation because it was made of the dust Gen. 3 19. Job 14. 18 10. and 5 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire looke up but the Hebrew and Latine humble him bids him stoop looke downe Adams bodie was mortall conditionally if he had not eaten of the tree there could be noe outward cause of his death for Gods protection kept that off nor noe in ward cause because originall righteousnesse was in his soule and for old age and weaknesse the tree of life would have preserved him from that 3. The whole person consisting both of soule and bodie was conformable to God in respect of his felicitie and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himselfe but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fal is lost for a great part of our rebellion against God the creatures rebellion should mind us of ours we may see somtimes a little child driving before him 100. oxen or kine this or that way as he pleaseth for the infusing of the soul the time when it was infused it is most probable that the body was first made as the organe or instrument and then the soule put into it as God did make heaven and earth before man was made God did not create all the soules of men at once but he creates them daily as they are infused into the bodie There are these two Questions to be resolved 1. Whether immortalitie was naturall to Adam 2. Whether originall righteousnesse was naturall to Adam For the first A thing is immortall foure wayes 1. Absolutly soe that their is no inward or outward cause of mortalitie 1. Tim. 6. soe God onely 2. when it is not soe by nature but immortalitie is a perfection voluntarily put into the
omnia vivificat ut meritò sic ut vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita appellari possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vivere est esse actuosum in se perse singulari vi unde Latinis vivâ— Ã vi ut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Deut. 30. 20. Act. 17. 28. Gen. 2. 7. God lives because life is originally in him Psal. 36. 9 John 1. 4. in him was life A man hath foure kindes of faculties in the exercise of which he liveth and life in him is an ability to exercise them He hath understanding will affections and a power to move and woâ—ke outwardly The living God sees it fit to ascribe all thâ—se to himselfe Their life hath a cause his none His life consisteth in râ—st and he possesseth all his life in one instant our life is a fluxe and succession of parts Consectaries from Gods lâ—fe Dan 6. 27. Heb. 9. 14 15. Rev. 4. 9 10. Psal. 18. 46. John v. 5. 21. * The Latine word for men is mortales ipso vo cabulo suae conditionis admonentur Erasmus in colloq Psal. 17. 15. Zanchius de immortalitate l. 2. C. 8. Col. 3. 3. Exod. 40. 12. 15. 17. Psal. 145. 3. Spiritu Iufinitus non corpore non inquam quantitate magnitudine mole sed qualitate virtute bonitate si quid praestantius ab homine de Deo dici vel cogitari potest Mornaeus Cap. quarto de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque mensurae ullim terminis finitur Gomaâ—us (*) Infinitenesse is that whereby God cannot be limited measured or determined of any thing being the first cause from whom and the end wherefore all things were made (a) All his properties are infinite b Nature triumpheth in nothing so much as in dissimilitude c All creatures have such a measure and degree as the authour of them would communicate unto them * Infinite power is that whereby God can doe more tben all creatures can doe yea more then all creatures can conceive he can doe infinite understanding by which he knowes more then all creatures doe know or can conceive that he doth know Gen. 17. This one Attribute of Gods all-sufficiency may answer all the scruples of a Christian. Consectaries from Gods infinitenesse See Gen. 18. 17. Esay 6. 2. a God is infinitely good therefore deserves all our love and obedience the best Angell in heaven cannot love God according to his excellency we should love him with a love 1. of vnion 2. complacency 3 friendship 4. dependance b This Attribute of Gods being everywhere is called Immensity Omnipresence or Vbiquitie c Immensitas est proprietas Dei qua omnes essentia terminos excludit vbique quoad essentiam simul in caelo in terra imo extra caelum est absque ulla tamen expansione vel multiplicatione Wendelinus Christ. Theol l. 1. c. 1. * The Jewish Doctors call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is place as containing all things himselfe being not contained of any thing * The Angels are in an ubi though not in a place properly in English we cannot so well distinguish these words They are limitted and confined to some space an Angell cannot be at the same time in heaven and earth God is said to descend and ascend two wayes Cameron praelect in Psal. 68. 19. Psal. 103. 49. and 115. 3. Matth. 6. 9. John 14. 2. Act. â— 49. Consectaries from Gods Immensity or Omnipresence Job 31. 14. * Boetius defines Eternity to be interminabilis vitae tota simul perfecta possessio l. 5. de â—onsol pros 6. The Schoolemen define it to be duratio interminabilis indivisibilis independens interminabilis quia excludit terminum à quo ad quem indivisibilis quia excludit omnem successionem temporis independens quìa excludit omnem imperfectionem mutationem Philosophi distinguunt inter aeternitatem aevum tempus aeternitatem principio fine carentem tribuunt soli Deo Aevum solo fine carens orâ—aturis nunquam desituris Tempus nec principio nec fine carens creaturis aliquando desituris Wendelinus Thou Lord remainest for ever say the Scrptures often Prov. 23. 25. He was said to be before the world Psal. 90. 2. Ephes. 1. 4. Of necessity there must be a first cause and therefore must be something without a beginning * Vide Augustine Confess l. 11. c. 12. Gnâ—lam from Gnalam because the beginning and end of eternity lyeth hid Consectaries from Gods eternity Psal 48 13. 14. Isay 46. 4. Hâ—b 1. 12. 13. Zeuxâ—â— the Painter was exact and curious because he did pingere aeternitati We are to pray live speake and doe all for eternity Crede stude vive aeternitati Cornel à Lap. in Evangel Psal. 117. 2. and 146. 6. Precious aâ—e the serious thoughts of eternity the treasures of eternity are are opened in the times of Gospell 2 Tim. 1. 10 Angels have an externall though no internall mutability * Geth loc commune Marimâ—us de Deo Wendelinus Christ. 1 â—el l. 1. C. 1. Psal. 120. 27. 28. Heb 4. 13. Matth. 5. 18. * Cum nos paenitet destruimus quod fecimus Sic Deus paenituisse dicitur secundum similitudinem operaâ—ionis in quamum hominem quem fecerat per diluvium à terrae facie delevit Aquinas quaest 19. Artic. 7. partis primae * Mutat facta non mutat confilia August Aliud est mutare voluntatem aliud velle mutationem Aquinas quaest 19. Artic. Septimo partis primae * Jer. 18. 8. and 26. 2. 3. Wenlelinus Christ. Theol. l. 1 c. 1. Câ—osectaries from Gods Immutability 1 Sam. 15. 18. 19. Gods promises are faithfull and firme words What good thing the Lord hath promised what grace or priviledge as Christians any ever received or succour found the same may the faithfull looke for Gal. 6. 9. â— Tim. 3. 14. 1 Cor. 15. ult Queene Elizabeths word was Semper eadem Deut. 32. 3. Nihil magnum nisi magnus Deus Of Gods Perfection Greatnesse is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largenesse of all excellencies The Apostle by an Hebrew pleonasme saith the same thing twice illustrating it by thâ— contrâ—â—y Reasons of Gods Perfection 1. That which is the chiefest being and Independent is most Perfect 2. That which is Infinite in essence can want nothing * Psal. 7. 10. and 7. 6. 8 and 137. 9. Psal. 56. 3. and 11. 1. 3. The more Simple a thing is the more perfect Rom. 12. 2. Perfect in the generall is that to which nothing is wanting therefore that is most Perfect to which agreeth no imperfection Little workes of nature and of providence have a greatnesse in them considered as done by God 2 Sam. 22. 31. All Gods workes are perfect Gen. 1. 31. Alphansus was wont to say if he had been of councell with God in the making of his