world by the word of his power so he upholds all things by the word of his power Heb. 1. 3. therefore the conservation of the world is Creatio continuata a continued creation and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnipotent importeth him that upholdeth guideth and governeth all things if the same hand did not uphold this glorious fabrick it would in a moment be turned into its first nothing Reas 3. That the strong and mighty creatures are all subject to him ruled and ordered by him are at his beck and cannot but execute his will argues his Almighty power The Angels are great in power the good Angels flye from Heaven to do his will if he commandeth The principalities and powers of Hell cannot stir an inch but at his pleasure if he saith to the deep be dry the Seas are dry if he saith to the Earth open it openeth its mouth if he commandeth the Mountains to remove they are gone if he smites the Rocks they become dust if millions of Men should oppose him he can destroy them in a moment As the men of Bethshemesh cried out who is able to stand before the mighty God of Heaven so the world of creatures may cry t is not this world nor a thousand more can stand before this mighty God Reas 4. If all the power of all creatures in Heaven Earth and Hell could meet in one creature yet all would be but as a drop in comparison of Gods Almighty power yet there is much power in the creatures all is derived from him even the great power of the Angels Now he that hath given to thousands of creatures great power he is much more powerful who is the Almighty God if Angels be great in power if beasts be so powerful if Rocks and Mountains be so strong what is God the giver of this power if drops of power be so great what is the Sea Reas 5. Gods power is infinite therefore Omnipotent natura sua in his nature because his Omnipotency is his very essence infinite in respect of his nature by which he doth whatsoever he doth his action is never so great but it can be greater more intended infinite in respect of the objects there can be no end of his works he can make infinite more creatures then he hath made A Limner or Painter that can draw one Picture can make more he that can fansie a Palace and according to the idea of it in his mind can build it can build more God that hath made one World can with as much ease create many more Reas 6. As Gods understanding knowledge or wisdom is so is his power whatsoever Gods infinite understanding can conceive to be done that can his power do A Painter can outwardly draw what he inwardly imagineth So saith the Apostle God can do more abundantly for us then we can ask or think Ephes 3. 20. It is impossible for us to conceive what God can do CHAP. V. Diverse Questions about Gods Omnipotency Answered QUest 1. But here it may be demanded whether God can do things which by nature are impossible Sol. There are two kinds of impossibilities either things that are impossible to nature As 1. Things that are contrary or above the ordinary course of nature as that the fire should not burn that Iron should swim the sun stand still these God can do and hath done though these things be contrary to the natural course of creatures yet they are not repuguant to the nature of creatures 2. There are things impossible by nature that is repugnant to the very being and nature of the creature these things God cannot do not propâ—er defectum potentiae as if there were want of power in God but because the being and nature of the creature is incapable of it As for instance in things that imply a contradiction that a thing should be and not be at the same instant or that a man should not be a living creature or for one and the same body to be in diverse places at one instant these things God cannot do not for want of power in God as if he were not Omnipotent but because it is repugnant to the very being and nature of the thing it self It is repugnant to the nature of man to be no living creature to a body to be in moe places at once Quest 2. If God be omnipotent how is it said he cannot lye he cannot deny himself with such like phrases Sol. That God cannot lye cannot deny himself cannot change or sin these things argue the perfection of his power that he is Omnipotent for these things argue defect not power and not to do these things which are contrary to his nature argueth his glorious and absolute perfection that the Sun hath no darkness or as it is cannot be dark and be a Sun argues the excellency and perfection of that creature so when we say God cannot lye cannot deny himself cannot repent or change argues his great perfection God cannot disenable himself and do any thing that will not stand with his own glory These three things will answer all Objections against his Omnipotency 1. God cannot do what is contrary to the being of a creature or repugnant to the nature of a creature as such a creature 2. God cannot do such things as should imply any defect in him 3. In Scripture his cannot do such and such things is taken for his will not he will not do such or such a thing as Gen. 19. 22. Haste thee to Zoar saith God to Lot escape thither for I cannot do any thing till thou come there that is I will do nothing till thou come thither because I will deliver thee from this destruction of fire Quest 3. Seeing God is Omnipotent Why was he six days in making the world he could have made it in a moment Sol. Besides other reasons let this suffice it was his pleasure to be six days in making the world his will is reason enough of his actions Quest 4. Why doth God use the ministry of Angels and other creatures being Omnipotent he needs not their help Sol. Among other reasons let this suffice God doth not employ them as if he needed them in his working but because he will have his creatures do his service that a servant doth his Masters work argues not weakness in his Master the ministry of Angels and men argues no defect of power in God CHAP. VI. SECT 1. IF God be Omnipotent then you Vse 1. that are wicked be ye admonished 1. To take heed of walking any longer in the stubbornness of your own hearts against God cease to provoke him to anger for according to his power so is his wrath if ye will walk contrary to him he will walk contrary to you cloathed with almighty wrath And if his power and wrath be against you then all the Angels Devils and creatures in heaven and earth are against you all the plagues curses and vengeance that God can inflict
the Saints are their spiritual warfare against the Enemies of Christ's Kingdome Consider this the Saints are never conquered though they suffer the spoiling of ther goods the loss of their lives and liberties While the ship is in a storm we cannot say 't is cast away but when it is split upon a rock and men and goods are sunk in the Sea So it is with Christians while they are in storms they are not cast away but when they make shipwrack of Faith Oh the dominion and power of God over the Enemies malice and a Christians heart that he is not cast away in such storms CHAP. VI. NOw as God's dominion and power so likewise his glory is eternal 1 Tim. 1. 17. the Apostle ascribes it to him Here I will give general Reasons for all 1. Because as God is from everlasting Reas 1. to everlasting Psal 90. 2. so whatsoever is in God is from everlasting to everlasting his dominion his power and glory all his prerogatives and properties are from everlasting to everlasting if his mercy enduseth for ever then his glory will endure for ever so his justice his power and all his divine excellencies being but the divine nature and essence endure for ever his glory then must endure for ever God is glorified in Heaven by his Saints because his mercy endureth for ever he is likewise glorified in Hell because his justice endureth for ever 2. Because God is absolutely independing Reas 2. above all things whatsoever therefore his dominion power and glory and all his divine excellencies are from eternity to eternity What is the reason that all the excellencies in the Creatures are not from eternity it is because they are depending and all came from an external cause Why are the Creatures and created excellencies mutable and fading It is because they depend upon that external cause and according to his withdrawing or putting forth his influence so the creatures do flourish or wither But God's dominion power and glory are originally from himself and not derivatively from an external cause therefore without beginning because he had none and shall have no end because there is none can put an end to his power and dominion 'T is by this eternal King that all earthly Kings do reign and from him they receive honour dominion power and riches and therefore at his pleasure they shall cast down their Crowns and Scepters before him but God reigneth by himself and hath his dominion power and glory in himself and from himself therefore it is from eternity to eternity In the last place the thoughts of this should wonderfully quicken us up to get an interest in this eternal and omnipotent King of glorious state Why do ye spend your days in the pursuit of perishing vanities Suppose you had a Kingdome in this world all the treasures riches strength and all the glory of an earthly Kingdome 't is somewhat that would perhaps make your hearts to overflow with joy and pride yet 't is nothing in comparison of an interest in God An earthly Kingdome is not for ever earthly Princes die like ordinary men then all their earthly honours pleasures treasures and riches die with them the World it self had a beginning and so shall have an end then shall all the glory of the world pass away but God is for ever his Kingdome power and glory are eternal therefore in getting an eternal God you shall obtain an eternal Kingdome and eternal glory Be you Judges whether it be not better to be godly how miserable soever for the present and to be glorious and happy in the enjoying of an eternal God for ever or to be rich potent and glorious in this present world and to be destroyed from the presence of God for ever Lay to heart these things Thy time is drawing nigh when all thy worldly pomp power riches honour credit esteem among the Rich in the world will be at an end if you neglect a diligent seeking after an eternal good what will ye do when your power and glory and esteem and riches shall fail and you have no interest in this God of eternal power and glory Wo unto you when you shall be thrown out of the world shut out of the Kingdom of God and be both thrown and trodden down for enemies into the burning prison to suffer the everlasting vengeance of the eternal King of glory A Discourse of Gods Infiniteness and Incomprehensibility 1 Kings 8. 27. But will God indeed dwell on the earth Behold the heaven and heaven of heavens cannot contain thee c. CHAP. I. THese words are part of the preface of Solomon's prayer which he made at the dedication of the Temple in which he sets out the incomparable excellency of God ver 23. And he said Lord God of Israel there is no God like to thee in heaven above or earth beneath who keepest Covenant and mercy with thy servants that walk before thee with all their heart Secondly he sets forth the admirable faithfulness of God in keeping covenant and performing promises ver 24. 25. Who hast kept with thy servant David that thou promised'st him thou spakest also wiih thy mouth and hast fulfilled it with thy hand as it is this day therefore now O Lord God of Israel keep with thy servant David my father that thou promisedst him c. In this verse he sets forth the incomprehensibleness and infinitenesse of his Majesty I shall a little explain the words before I handle the attribute from them But will God indeed dwel on the earth God is said to dwel in heaven per praesentiam gloriae by the presence of his glory because in heaven he sets out the fulness of his glory to the view of Angels and Saints He dwelleth in his Saints per praesentiam gratiae by his grace in their hearts He dweleth in his ordinances so he is said to dwel at Jerusalem because in and by his ordinances he communicateth himself to his people He dweleth every where by his essence and power in heaven earth hell These words shew that God dwels not in earth and much less in that Temple circumscriptivè as if so limited in one place as that he is no where else as bodily things are for here Solomon sheweth that God's essence is infinite and incomprehensible Behold the heaven and the heaven of heavens c. the highest heavens are of a most vast circumference and capacity and yet the heaven of heavens cannot comprehend the infinite essence of God so that his argument is a majori ad minus from the greater to the les if the highest and largest heavens cannot contain God much less this house which he had built which is of a far less capacity than the earth CHAP. II. Observ HEnce I note that God is an infinite and incomprehensible being here in the first place I will briefly shew what it is to be infinite for dâ—stinction of infinitenesse take one for all There is a
to conceive something may be greater than God but it is impossible for the understanding of Men or Angels to conceive a thing may be greater than God See in what manner the Prophet prayeth to God and then tell me whether we can conceive any thing greater than he Jer. 32. 17 18 19. Ah Lord God behold thou hast made the heaven and the earth by thy great power and stretched-out arm and there is nothing too hard for thee Thou shewest loving kindness to thousands c. The great the mighty God the Lord of hosts is his name Great in counsel and mighty in working For thine eyes are open upon all the ways of the sons of men to give every one according to his ways and according to the fruit of his doings He is called the blessed and onely Potentate the King of Kings and Lord of Lords Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. Now these three things may fully evince that God is infinite and incomprehensible 1. Because God is absolutely and eminently perfect not so much as a negative imperfection is in God All perfections are his essence or rather his essence is all perfections all infinite power infinite mercy infinite justice infinite wisdom therefore he is called Pelagus essentiae a sea of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may behold great perfection in the creatures Angels are great in power great in wisdome but all the perfections that are in creatures are but as a drop of a bucket in comparison of the main Ocean they are as nothing 2. God is infinitely powerful therefore infinite in his essâ—nce that he is infinite in power witness his Creation of the world there is an act and work proper onely to infinite power witness the upholding the whole world by the word of his power 3. From his great Creatures which he hath made we may apprehend the Iâ—finiteness of God Quod efficit tale est magis tale ex pede Herculem The Earth and Water are a vast and great globe the Heaven especially the Heaven of Heavens is of a most vast and inconceiveable circumference the very Sun and but one Star in the Heavens is far greater then the World is now if God hath made such great things he must needs be infinite see what the Scripture speaks of the great creatures in comparison of God Isa 40. 10. Who hath measured the waters in the hollow of his hand and meted out heaven with a span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance Behold the Nations are as a drop of a Bucket and accounted as the small dust of the ballance behold be taketh up the Isles as a very little thing All Nations before him are as nothing they are counted to him lesse then nothing and vanity ver 15. 17. CHAP. V. IF God be infinite hence you may Vse 1. learn what an evil sin is that it is an infinite evil because it is committed against an infinite God We measure sin by the act and not by the object the act is transient it passeth away an idle word a vain thought a vain thought as a vain thought is little and so we are apt to think the sin little because we measure it according to the act not by the object against whom it is committed Men make nothing of an Oath of a Lye of being drunk even such gross sins as these are bâ—cause they measure them by the act but this is but a wrong Rule to measure your actions by you must measure sin by the object against whom it is committed which is God and so every sin is an infinite evil Thy idle words are infinite evils because sinâ— against God much more thy blasphemies Words spoken against the Kâ—ng and a small wrong done to his person is Crimen laesae Majestatis is high treâ—son but worâ—s spoken against an ordinary man are not so because 't is the King against whom they are spoken makes them treasonable and brings death and destruction to him that speaks them Hence it is that God will punish every sin with an infinite punishment in respect of duration those sins of which thou makest no reckoning the infinite God will inflict wrath upon thy soul for them Thou makest no matter of thy idle words and vain thoughts oh know that God will punish thy idle words and vain thoughts with infinite wrath Psal â—0 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath Here is an Use of singular Comfort Use 2. to all broken-hearted sinners God's mercies are infinite his mercy is incomprehensible You think your sins are greater then can be pardoned yet though thy sins be great and numberless God's mercies are infinitely more infinite Thou canst not out vie God's mercies Lay down as many sins as thou canst at stâ—ke God will lay down infinite multiâ—udes of mercies Turn thou from thy wicked ways and believe and prove whether the Lord will not pour down mercies that there shall not be room enough to receive them God will abundantly pardon For my thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher then the earth so are my ways higher then your ways and my thoughts then your thoughts As if God should say your thoughts are that you are the most notorious sinners that are that your sins are unpardonable you think with your selves is it possible that such a sinner should find mercy Will God be gracious to such a vile wretch as I am Thou hast saith God too shallow thoughts concerning me my thoughts are not like thine thy thoughts of my way of mercy are but finite poor conceits but my thoughts of love and mercy to broken hearted sinners that humble themselves unfeignedly are like my self infinite I have infinite thoughts of mercy toward you I have infinite thoughts of mercy for you for as the heaven is higher then the earth so are my ways higher then your ways and my thoughts higher then your thoughts Isa 57. 7. 8. 9. When men do think their sins unpardonable what do they they but make God finite his mercies finite his mercies comprehensible 3. If God be an infinite majesty Use 3. this may serve as an use of instruction to us 1. Then it concerns us to behave our selves with all humility and reverence when we draw nigh to God by how much greater a prince is the more reverence we shew to him God is great infinite majesty therefore worthy of all fear submission and reverence the Angels in heaven cover their faces standing in His presence Isa 6. Beholding his infinite and most glorious majesty and their own nothing this is Solomon's exhortation to all that pray to consider what
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifieth that power whereby he doth all things the other whereby he upholdeth and governeth all things that he maketh so some render this word omnitenens quia omnia tenet Thus the Angels say of God holy holy holy Lord the God Almighty there are two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that nothing is Almighty but God onely In the handling of this Attribute I will first shew what God's Power and Omnipotency is There are two words that signifie power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia potestas they are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is taken for authority right or jurisdiction as a King hath over his Subjects a Master over his servant Matth. 28. 18. All power is given me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potestas authoritas or jus is given to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is that perfection whereby one is able to do any thing and of this I shall discourse There is duplex potentia a double power Potentia activa Potentia passiva An active power A passive power There is a passive power which receiveth or suffereth from an Agent but acteth not this is not in God who is purus actus a pure act God is not obnoxious to any alteration or mutation there is nothing but an active power in God So then God is said to be potent powerful because he can do and will do whatsoever he pleaseth and Omnipotens Almighty because he can do whatsoever is possible to be done This Omnipotency is twofold First their is Absoluta Omnipotentia God's absolute Omnipotency He is absolutely and perfectly Almighty he can do whatsoever his infinite understanding conceiveth may be done he can make thousands of worlds if he please he can make infinite moe creatures then there are St. Paul saith Eph. 2. 20. God can do more abundantly then we can ask or think It is impossible for the understandings of men and Angels to conceive what God can do he is able to do more abundantly then the vast thoughts and conceits of Angels can comprehend And of this Omnipotency the Scripture speaketh when it calleth God the Almighty Secondly There is Potentia Dei actualis or ordinaria as the Schools term it the actual or ordinary power of God but more properly called his actual Omnipotency which is this not onely that God can do more then he will but that God effectually perfectly and really doth whatsoever he willeth to be done And it is Zanchi's observation That when soever the Prophets joyn Gods power to his promises it always denoteth Gods actual Omnipotency because God will really and truly make good his promises So that this now is the short description of God's Omnipotency It is the most glorious perfection Description of Gods Omnipotency of God whereby he doth whatsoever he will and can do whatsoever is possible to be done CHAP. III. BUt we shall the better behold the nature of Omnipotency in these following things There are these things required in Almightiness or to be Almighty 1. That he can effect whatsoever is possible to be done So that Omne possibile est objectum Omnipotentiae every thing possible is an object of Omnipotency Mark 10. 27. All things are possible with God So Luk. 1. 37. There is nothing that the heart can conceive or the tongue express but God can do So Jer. 32. 27. Behold I am the Lord the God of all flesh Is there any thing too hard for me Tell me what thing is there that I cannot do I know not any thing that is hard to do but I can do it 2. That he can do all things facillime very easily God Almighty can do all things most easily what more easie then to command a thing to be done if he speak the word it is done instantly If he doth but say Let there be light let a world be created let Heaven and Earth let Sun Moon and Stars be made and they are made instantly according to his word Consider what a great work the whole world is with all the creatures contained in it the Almighty God did but give forth a word of command and they were all made By the word of the Lord were the Heavens made and all the hosts of them by the breath of his month he spake and it was done he commanded and it stood fast Psa 33. 6 9. so God can command mercies comforts and all are done accordingly what more easie way of doing this sheweth that God is Omnipotent 3. That he can do all things irresistibiliter without resistance let hinderance opposition and difficulty this the Lord Almighty doth there is no power can make resistance there is no power can hinder him he can remove Mountains dash Rocks to peices puff and blow away all creatures Omnipotency infinitely surpasseth all power all is subject to this omnipotency Angels in Heaven Devils in Hell Men on Earth and all creatures he saith to the deep be dry Is 44. 27. he commandeth the earth and it openeth her mouth Num. 16. 30 31. 4. To be Almighty is to do whatsoever he pleaseth and to be able to do more then he will this onely God can do whatsoever he pleaseth Psa 115. 3. yea God can do more then he will do Mat. 3. 9. God can turn stones into men into beleiving Children and dunghills into stars CHAP. IV. Reasons to prove Gods Omnipotency THat God is Omnipotent may appear by divers Reasons Reason 1. It is evident from the Creation of the World to create the least creature is an act of Omnipotency incommunicable to any creature Angels are mighty in power yet cannot they create the least contemptible worm if to create demonstrates an Almighty power then much more the creation of this vaste world with all creatures within it sheweth God to be Omnipotent lift up your eyes to Heaven cast them upon the earth behold all creatures in it and all are the work of his fingers Psa 8. 3. As Nebuchadnezzar in his pride boasted Is not this great Babel that I have built for the house of my Kingdom by the might of my power and honour of my Majesty may much better be spoken by the Lord of the world Is not this great Heaven above this great Earth below that which I have builded which I have created by the might of my power and for the honour of my Majesty Expede Herculem you may guess at the giant like stature of Hercules by the length of his foot you may see what an Almighty God I am by the world which I have made which in comparison of my Almighty power is but as a drop of a Bucket to the vast Ocean 2. As the creation so the upholding and preservation of the whole world sheweth his Almighty power the same power is required to uphold which is to make it he made the
Christian that hath tasted how gracious God in Christ is to him and how bitter sin is knows both better than that Minister that hath onely read a thousand books or that Christian that hath onely heard a thousand Sermons of both When we preach of the sweetness of God and his ordinances to men that never had any experimental knowledg we do but commend dainty meats to dead pallates and commend the Sunne to men that are blind knowledg in the soul is both the eye and light if the light that is in a man be darkness how great is that darkness Why do the Generality of the world take phancy for faith presumption and conceit for faith is it not because they want this light of saving knowledg to discern the right hand of faith from the left hand of phancy and presumption now craving pardon for this my boldness my prayer for you to God shall be that you may not be barren nor unfruitful in the knowledg of God and now when the World is blew with envy green in malice and withered in goodness and when many great persons provide delitiously for their bellies gloriously for their backs and poorly for their souls you may always be doing good laying up in store for yoâ—â— selves a good foundation against the time to come and laying hold of eternal life that when others shall be found among the foolish virgins with their sic dicentes so saying you may be found among the good servants with your sic facientes so doing I humbly take my leave and rest Much honoured Sir and Madam Your Worships most humble Servant in the Gospel W. GEARING May. 1. 1665. A Discourse shewing that there is a God with Arguments against Atheism of divers sorts HEB. 11. 6 But without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him CHAP. I. Sect. 1. THese words have reference to the foregoing Enoch was translated from this earthly vale of misery into a full possession of heavenly happines before he was translated he had communion and fellowship with God and now he enjoyeth eternal fellowship with his God without interruption for a moment because he had this Testimony that he pleased God hence I observe That there is no heavenly happiness to be expected after death without pleasing God on earth Heaven is an holy place and will not admit rebells Abraham's bosome is no lodging-place for unbelieving miscreants How came Enoch to please God the Apostle sheweth in this verse it was by faith Without faith it is impossible to please him By faith I understand a Justifying faith a fiduciall recumbency upon God in Christ By pleasing God two things are understood 1. Approbation By faith Enoch was approved of God or Enoch did approve himself before God 2 That he was justified accepted of as a righteous person his faith made his person acceptable and his obedience well-pleasing the gift sanctifieth not the altar but the Altar the gift the gold is therefore pretious because it is the gold of the Temple the same may be spoken of our persons and of our works our good works make not our person good but our person makes our works good 't is by faith our works are denominated good A thousand duties and glorious works will no more benefit an unbelieving person then crowns of gold and diamonds and Garlands of roses a filthy putrifying Carcass all moral perfections how glorious and gratious soever to outward appearance yet are as St. Augustine calls them Splendida peccata glittering sins speaking of moral vertues in the unbelieving Heathens you may learn hence these three things 1. Whatsoever graces are in men yet faith is the grace which makes them the delight of Gods eyes the Apostle nameth not one grace in Enoch but his faith Faith is the rich diamond in the ring of grace 't is the rose of Sharon in a garland of Lillies 2. All unbelieving men what glorious vertues soever are in them yet cannot nor shall obtain salvation the knowledg of God from the creature was too dark a lant-horn to guid the Philosophers feet in the way of eternâ—l peace and salvation 'T is no better then an ignis fatuus which leads men into the pâ—t of destruction it is only the light of the Gospel which like the star that guided the wise men to Christ must bring us to Christ and so to salvation 3. The best works and duties of unregenerate men please not God for want of faith God throws them away as execrable things he will not touch them because they are unclean Sect. 2. Now in the next words the Apostle sheweth what Faith is here are two things 1. Here is Credere Deum a man must first be perswaded that there is a God or that God is 2. Credere in Deum a believing in Credere Deum God or a reposing of confidence in God as a bountifull rewarder of all them that seek him Or thus there are two things Credere in Deum required in all that look to be made partakers of eternal and glorious communion with God in heaven 1. There must be certa notitia veri Dei a true and right knowledg of the true God 2. There must be fiducia a trust and Fiducia Assâ—nsâ—s in intâ—llectu â—t coâ—sensus in voluâ—tate confidence in God There must be assensus in intellectu consensus in voluntate the Mind must apprehend God and the Will must embrace God this is true faith which makes a man to please God for what is faith but a fiduciall knowledg of God or a knowledg of God in Christ with application But I will further open these three Phrases and shall enquire 1. What is this coming to God 1. By coming to God some understand believing in God faith is called a comming to God in Christ No man can come unto me i. e. no man can believe in me unlesse the Father draw him or raise him up to believe 2. By Coming is rather meant a fruition of God as the chief goodnesse and happines for in the following words he speaks of believing A man must first believe that God is and that he is a bountiful rewarder of such before he will come unto him 2. We are to enquire the meaning of that phrase Must believe that he is I answer He must believe either that Bez. annot in loc there is a God or els as Beza hath it that God is true and faithful in his free and gracious promises 3. What is meant by the other phrase And a rewarder of them that diligently seek him I answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Beza's observation that there is mutuall relation betvveen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praemium ultroneam promissionem a free reward or gift and a free gracious promise and not inter mercedem merita between a
Natura naturata which is nothing else but the course of things This could not create 1. Because we see some things which come not from nature as heroicall vertues in men 2. If by nature then the natural courses of things should not be hindred but they have been hindered therefore all things were made by a supream Essence 3. There are innumerable creatures in the world there is a diversity of their natures and contrariety of creature against creature yet that there is such an harmonious concord between them argues there is a God that governs and over-rules all What a difference is there between the heavens and the earth and seas and if the creatures in their kinds fish foul beasts creeping things and all make but one World there is an hand that plays upon this Instrument which makes the strings of divers notes to make such an harmony as they do In a word The whole world of creatures are a world of demonstrative arguments to prove there is a God such as these 1. The consideration how all creatures in the world the upper and lower serve to one main end sc the good of man 2. The constant course of the creatures the sun knoweth his going down Psa 104. 19. The sun ariseth and the sun goeth down and hasteth to the place where he arose Eccl. 1. 5. The sun is said freely to run his course or which is all one to rejoyce to run it Psal 19. 5. The wind goeth toward the south and turneth about unto the north it whirleth about continually and the wind returneth again according to his circuits All the rivers run into the sea yet the sea is not full unto the place from whence the rivers come thither they return again Eccl. 1. 6 7. 3. The variety of seasons as spring summer harvest winter Seed time and harvest cold and heat summer and winter day and nighr cease not Gen. 8. 22. With these various seasons we are also to consider the particular passages in them as rains and showrs and the fruitfulness of the seasons Can any Jer. of the vanities of the Gentiles give rain it is in vain to cry O Baal hear us The continual preservation and maintenance of the world and the ordination of each several kind of creatures to their particular end these things do sufficiently prove that there is a God Many more arguments of this nature might be brought but I will conclude this argument with that speech of Hugo Cardinalis Hugo Card. There is saith he a threefold voice of every creature to every man 1. There is Vox famulantis they tell thee they are thy servants the Sun Moon and Starrs tell thee they are thy servants they are restless and move every day to give thee light the clouds tell thee that they are carried about upon the wings of the wind to water the earth for thee the earth tells thee that she is plowed up and brings forth corn and grass for thee the beasts tell thee that they are for thy use and serve 2. There is vox admonentis admonishing and instructing us of our duty to God that we should love that God glorifie that God as God praise that God that hath made them for our use service and comfort 3. There is vox comminantis the creatures do threaten the Atheists and all abominable disobedient wretches unto their God to be their destructions and instruments of horrible vengeance to them The fire threatens to burn the Atheists and those that will not honour God but rebell against him the water threatens to drown them the earth to swallow them up and to devour them Sect. 3. The second argument shall be this Arg. 2. All nations in the world did and do acknowledg a deity it makes nothing for the Atheist that they worshipped many Gods as the Host of heaven Beasts Herbs yea some a red clout hanging upon a pole Yet in that they had always something which they worshipped in a religious manner and called in their own language God iâ— is argument sufficient that all nation did acknowledg there is a God Yea every man doth acknowledg there is a God for those that are reckoned and esteemed of for most professed Atheists yet 't is more then probable that they do not altogether deny a God but onely deny that God Aquinas takes any care in governing the lower and inferiour matters in the world So Aquinas thinketh Others again say that professed Atheists did not nor ever could deny there was a God but did endeavour to extinguish the knowledg of God in them Or as others optativè they did wish in their hearts that there were no God at all and therefore gave themselves over to act all wickedness against the knowledg of God that so they might extinguish that shining knowledg of God in their hearts but could never S. Augustine saith of Atheists that albeit there be some who think or would perswade themselvs that there is no God yet the most vile and desperate wretch that ever lived would not say There was no God They that made it their work to study Atheism could never extinguish the knowledg that there is a God Sect. 4. Because I had rather deal with wicked Atheists themselves I will argue from Atheists themselves that there is a God 1 From that discerning judgment of Arg. 1. good and evil in every man all men do and can discern evil from good and say Such an act is evil and unreasonable such an act is good which would not be if there were not a God which is the supream Law-giver who writes his laws upon the hearts of men by which they judg of good and evil If this distinction of good from evil were from men then what man did appoint to be good though evil in it self should be good and what man did determine to be evil though good in it selâ— should be evil then the adulteâ—er would have his uncleanness to be no sin the drunkard would haveâ— is drunkenness to be no sin the murderer wouâ—d have murther to be no sin men would not have any vices that they themselves are addicted unto to be sin But we plâ—inly see that men who are addicted to base lusts ever condemn them for vices both in themselves and others So again other common notions of the law engraven upon the consciences of all men prove there is a God as that God is to be worshipped that parents are to be honoured and such like these shâ—w that there is an universal cause stamping these upon mens hearts which cause is God A second argument is taken from Aâ—g 2 their own conscience by this Athâ—ists may be convinced there is a God O Atheist why doth tâ—y conscience terrifie thee when thou dost evâ—l gripe thee with fearfull accusations condemn thee bring old sins to thy remembrance and witnesse them against thee if it be not because 't is Gods Vice-gerent in thy soul The wicked flees when no
glorious Being every Atheist doth as much as he can to destroy God to un-God him to throw him out of his Throne to pull him out of Heaven 3. We should oppose Atheism as it is a mother of all prophanesse and abominable licentiousnesse for when men shall shake off the fear of a God they will then fear to commit no sin they will drink down iniquity like water no abomination shall come amiss to them When the Apostle gives us in a whole bed-roll of sins There is none that understandeth and seeketh after God They are altogether gone out of the way and become unprofitable their throat is an open Sepulchre c Whose mouth is full of Cursing and Bitterness Their feet are swift to shed blood destruction and misery are in their wayes and the way of peace they have not known he laies down this as the ground of all There is no fear of God before their eye Rom. 3. 11. to 18. Where the fear of a God is not there all manner of prophanesse will abound 4. Atheism is such a sin as is not found in Hell for the very Devils do believe and tremble Jam. 2. 19. they know there is a God acknowledge him to Be Atheism is not to be found in Hell Fuller's p 〈…〉 State On Earth are Atheists many In Hell there is not any He that now denies there is a God is more vile then a Devil indeed they that will not now be convinced by the works of God the torments of Hell will make them to acknowledg a God CHAP. VI. IF there be a God your consciences Use do prove to your faces that there is a God he is cleerly seen in his works and you all professe you believe there is a God then that God is to be worshipped shew me thy belief that there is a God by thy Worshiping and serving him otherwise thou art worse then the most barbarous Infidells who Woâ—shipped that which they acknowledged for their God What are there worse Atheists found among us then among barbarous Infidells I tremble to speak it that it is so is most certain there are no worse Atheists then those that know and assent there is a God yet in Words and Works deny him Tell me O Atheist Why did God make thee what to serve thy lusts to serve this World to serve men to serve Devils every Child will answer God made me to serve him Shall God be frustrated of his end will you rob God of his service of his Day of his Worship of his honour and glory why doth God give men up to their hearts lusts here and hereafter to eternall vengeance but because they saw the invisible God-head in his visible works and did not glorifie him as God Rom. 1. 23. An unclean Adulterer and an Atheisticall Drunkard do worse they change the incorruptible God into a base lust Moreover if there be a God here 's terrour for the Wicked comfort for the Righteous 1. Terrour for the wicked However you spend your daies in the fulfilling of your base lusts and jeer at such as give not up themselves to work Wickednesse as you do and though you live a while as if there were no God yet know it shall be ill with you because there is a God for he will be avenged on all the Wicked of the Earth and rain down fire and brimstone from Heaven upon all such rebellious miscreants that they shall be forced to say Verily there is a God that judgeth in the Heavens if there be a God then know for certain there is an Hell of horrour and darknesse for all ungodly Atheists 2. Here 's comfort for the Godly all ye that now fear God beleâ—ve in him honour and obey him know ye it shall be well with you howevâ—r it fare with you for the present it shâ—ll be well with you in the end maugre all the malice of men and Devils walk on boldly in your uprightnesse although you meet with Wolves and Lions in the way of holinesse you shall be rewarded because there is a God that loveth righteousness If there be a righteous God then verily there is a reward in store for righteous men and a time coming when the wicked shall be turned into Hell with them all that forget God then shall all Atheists admire them whom they abhorred and glorifie that God whom in works they now deny A Discourse of The Unity of the Godhead 1 COâ— 8. 4 5 6. We know that an Idol is nothing in the world and that there is no other God but one For though there be that are called gods whether in heaven or in earth as there be Gods many and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him CHAP. I. THe occasion of these words was a Case of Conscience among the Christians in the Church of Corinth concerning things offered to Idols Whether it were lawfull for any to eat the flesh which was offered in sacrifice to them and to be present aâ— such Feasts S. Paul answereth the Case and resolves the doubt in this and the two following Chapters but more especially in this and in the end of the tenth Chapter In this Chapter he layes down two main grounds of Christianity 1. Concerning Charity That Christians ought to walk according to the great Rule of Charity which aims at the good of the weak Breâ—hren and not according to their private and greater measure of knowledge Knowledge puffs â—p â—ills us with pride but Charity edifieth the weaker Brethren 2. He sheweth what God is and what aâ— Idol is That God is but one and all Idol gods are nothing in these Verses In the words ye may see four things 1. A Negation of Idols to be gods vers 4. 2. A Concession of the Worlds Idolatrous Judgment about God ver 5. 3. A main fundamental Position acknowledged by all Believers and by all that there is but one God 4. A Description of this one God vers 6. Now for the plain opening of the Words We know that an Idol is nothing c. We know that is We evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know and are fully perswaded that an Idol is nothing An Idol is said to be nothing in these respects Nothing is taken two ways 1. Negativè negatively when it is a denial of it to be any thing at all in rerum naturâ So an Idol is not said to be nothing for it is something the carved stocks and stones the host of heaven as the Sun Moon and Stars the sublunary creatures as Men c. are true natural things exposed to our view 2. Nothing is taken privativè privatively which is a denial of that which it is taken or conceived to be oâ— to represent So an Idol is nothing Or else an Idol is said to be nothing in these respects 1. Though an Idol be
something for matter and form yet it hath nothing of the nature of a God in it therefore the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Idol is according to some quasi non est Deus it is not God it hath not power and strength to help and comfort or to do any good or evil they are good for nothing they will not help in distress they cannot save nor destroy Eyes have they but they see not ears but they hear not hands but handle not They that made them are like unto them 2. 'T is nothing in opposition to that which is true and real the very same thing we conceive it to be but an Idol is an empty foolish vain fiction so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vanum a vain thing mendacium a lying thing a lie as Isa 4. and Idols are called vanities by the Prophet Jeremiah both are spoken of Idol Gods 3. 'T is nothing The Apostle here speaks of Idols by way of contempt an Idol is nothing it is not taken adjectivè but substantivè it is nihil id est res nihili nothing that is a thing of no worth at all a thing good for nothing and in this sense they are likewise called Vanities because they are for no purpose at all 4. An Idol is nothing by way of representation an Idol doth not represent God to us an Idol is not the resemblance image shape or figure of the true God to us therefore it is nothing therefore it is unlawfull to make any Image of God because expresly forbidden therefore Papists are gross Idolaters in making the image of God like to an old man because called the Ancient of dayes it is impossible to make a representation of God because God is invisible 5. 'T is nothing because an Idol can do nothing Can any of the Vanities of the Gentiles cause rain Jer. 14. 22. 't is spoken of Idols And God upbraids them by the Prophet Isaiah chap. 44. vers 9 c. And Elijah mock◠the Priests of Baal that cut themselves with Knives and Lancers crying ou◠from morning until noon O Baal hear us but when there was no voice nor any that answered Elijah derided them and said Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or paradventure he sleepeth and must be awaked 1 Reg. 17. 27. In the World By it we are to understand the whole Universe in heaven and earth that is all the Idols which are figures or shapes of heavenly or earthly things are nothing Ver. 5. In this verse the Apostle prevents by a Concession what they might object to him The Gentiles acknowledg many Gods in heaven and in earth how can there be but one God 'T is most true saith the Apostle There be many that are called Gods and were worshipped as Gods as in heaven they worshipped sun moon and starrs in earth men as Jupiter Saturn their Images in the Sea Neptune under the earth Rhadamanthus and Proserpina but all these are nothing they are the vanities of the Gentiles these many Gods and Lords cannot make up one God or Lord they are all seigned Gods Ver. 6. But unto us there is but one God here the Apostle explodes the Heathenish fables of the many Gods and sheweth that Christianity doth acknowledg and Christians do believe and profess but one God let the heathen make to themselves as many Gods as the world hath creatures in it yet we acknowledg but one God Here the Apostle set◠forth God with three Epithets 1. He is the Father whether it be taken essentially for the first Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Three persons still it denotes but one God 2. He is said to be the efficient cause of all things of whom are all things 3. He is the last end of all things and we in him Hence I note That there is but one God CHAP. II. CHristians and Christian Religio◠acknowledg but one only God Hear O Israel the Lord our God is o◠Lord. Deut. 6. 4. Is there a God beside me yea there is no God I know not any Isa 44. 8. I am the Lord and there is none else there is no God beside me Remember the former things of old for I am God and there is none else I am God and there is none like me Isa 46. 9. The first Commandement runs thus Thou shalt have no other Gods before me And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17. 3. In the handling of this I will do these things first I will shew how God is said to be One then give the grounds of Polytheism or how it came to pass that men did imagine moe Gods then one and then make Application A thing is said to be One diverse ways 1. Aggregatione as many stones make but one heap many parts make but one whole thing one body so God is not one because there are not a multitude of Gods to make one 2. A thing is one consensu by consent as many persons may be as one by their mutuall consent as three witnesses testifying one thing so God is not one 3. A thing may be said to be one genere or specie as the Logicians have it man is one kind of living creatures so Peter or Paul is but one in number or one individually contained under the specifical kind of Man though Peter be one individual person yet there be moe men beside him so God is not one 4. A thing is said to be one essentia or natura or numero as that it hath no parts nor genus nor species to be contain'd under so God is said to be one He is one by nature and essence as that he is but one in number or rather ante numerum though there be three persons by number yet there is but one only God ratione essentia so Luther speaking of the Trinity said it is unissima Trinitas or this God is one not unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this would take away the plurality of Persons now God is not one unitate hypostatica by a personal unity but God is one onely unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by unity of Essence not unity of Person 5. God is said to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the onely God and none beside him he is one per remotionem plurium he excludes all other Gods there is no God in heaven or in earth but this one onely God John 17. 3. That there is but one only God Arg. 1. these arguments are able to evince Because there can be but one most perfect Being therefore of necessity but one God who is essentially and originally perfect the very fountain of all good and the perfection of all created beings God is solus
prayers to any other Saint doth deify that Saint because praier is an act of divine worship 'T is a praier of theirs Sancte Petre miserere mei aperi mihi aditum Coeli St. Peter have mercy upon me open to me the gate of heaven They say they pray to God through the mediation of Saints which is a wrong to Christ's intercession and 't is evident they pray to Saints not onely as Intercessores as Intercessours but as beneficiorum dâ—tores as givers of benefits and bestowers of blessings which is God's property If the Virgin Mary were upon Earth and did know what divine worship is given to her and how the Papists pray to her as to a God she would with all zealous indignation say unto them Worship God I can do you no good so would all the Saints and Angels say Worship the onely true God We can of our selves do neither hurt nor good and could Images speak they would deride their Worshippers Oh what fools are these men to leave the true God and pray to us that can neither hear nor see much lesse can any way help them There is great reason why onely God is to be Worshipped 1. Because there is but one that is Raas 1. the Author of our Being and well-being that is the very ground of the Scoolmen why God is to be Worshipped because he is Author Creationis Beatitudinis nostrae our Being is from God alone not from Angels Saints Images or any creature from God alone is all our Happinesse Isa 45. 22. Look unto me and be ye saved all the ends of the Earth And God gives this as the reason for I am God and there is none else whosoever sets up a graven Image and praieth unto it he praieth unto a god that cannot save ver 20. Look unto all the creatures and this is the voyce of all We are no Sanctuary for you we cannot help you Angels Saints c. and therefore worship God alone who alone save 's and damneth who alone gives us all things richly to enjoy yea God make's it his great work to do thee and me good therefore should we Worship him Because God is the onely excellent Reas 2. Object all divine excellencies are only in him and to him all honour power glory and great Majesty do belong therefore all Worship because excellency is the ground of all Worship the more Excellency the more Worship is due and to him that is most Excellent most Worship is due as to a Prince more civil honour is due then to any Nobleman God is the only true God whom we professe and acknowledge the Law the Prophets and the Apostles preach no other God to be Worshipped but the onely true God CHAP. VI. THis may give us an Use of admonition Use 4. or caution that we do not set up more gods then one in our hoarts A man may profess but one God and give outward Worship to that one God yet may set up many Idols in his heart Though thou art neither Atheist nor Heathen nor Papist yet thou maist commit grosse Idolatry There are two sorts of Idols and two sorts of Idolatry there are outward Idols as Statue's and Images of men of Angels and Saints of the Sun Moon and Stars and there be inward Idols a man's lusts the creatures set up in the heart to which men give divine Worship Ezek. 14. 3. When certain of the elders of Israel came to the Prophet Ezechiel and sate before him the word of the Lord came to him saying Son of man these men have set up their Idols in their heart and put the stumbling block of their iniquity before their face Therefore Covetousnesse is said to be Idolatry Col. 3 5. Eph. 5. 5 and a covetous man is an Idolater and of all kind of Idolatry this is the worst for a man to prostitute himself to his base lusts for a worldling to fall down and worship his gold and silver to seâ—ve the unrighteous Mammon for a god for a Drunkard to adore his swinish brutishnesse this kind of filthy Idolatry is more true then strange I will shew when men make more gods then one in their hearts 1. When men shall have an higher esteem of the creatures more than of God make more account of their gold silver and lands then of God Gaderen like prefer their Hoggs before Christ dung and drosse before the true gain it is no Solecism to say of some men that they set an higher price upon their lusts upon their pleasures then they do on God for the Apostle saith of some that they are lovers of pleasure more then lovers of God 2 Tim. 3 4. In like manner may it be truly said of too many that they love their gain their ease their credit their preferments more then God whatsoever their corrupt heart delighteth in they prefer above God they take more care to provide for their backs and bellies then to Worship God God shall lose his Worship rather then their bellies shal want any of their delicious fare 2. When men shall fear a creature more then God and hazard the displeasure of God rather then displease men fall down and worship Darius for fear of his Lions obey man by disobeying God God himself gives a check to this servile fear Who art thou that thou shouldst be afraid of a man that shall die and of the Son of man which shall be made as grasse and forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the oppressor Isa 51. 13. 3. When men shall put more trust and confidence in the creatures then in God as covetous men trust in uncertain and all creatures Whatsoever you do 1 Cor. 10. 31 whether ye eat or drink do all to the glory of God Dishonour him not in eating as the people of Israel did when they required meat for their lust Psal 78. 19. Labour to please him in all things imitate the rivers who receive waters from the sea and send all their waters into the sea again none may challenge the glory of any thing he hath or doth to himself the glory must not rest upon him that hath any good but must be returned to him that gave it 3. Then expect from this one God all the good that you need all comfort in time of sorrow all plenty in time of want all refuge and safety in time of danger expect every good thing grace and eternal glory from him As the Psalmist speaks of promotion it comes neither from the East nor from the West nor from the North nor from the South so I may say of Salvation look unto me and be ye saved all the ends of the earth Isa 45. 22 as saith the Lord hear ye what the Great God of heaven cries to us out of heaven look over the earth and see whether therâ— be a God
like unto me Saint Augustine saith that every creature cries out to man Ego non sum Deus I am no God I cannot save you I cannot help you I cannot comfort you honours riches friends all say we cannot save you therefore expect Salvation from Him who is the onely true God and author of all blessedness A Discourse of the Three Persons in the Sacred Trinity 1. John 5. 7. For there are three that bear record in heaven the Father the Word and the Holy-Ghost and these three are one CHAP. 1. THe coherence of these words is this The Apostle St. John sets forth the excellency of two main graces Love and Faith in respect of the object of both God is the prime object of Love and Christ the sole object and matter of justifying Faith from whence salvation is onely to be expected and so Faith apprehends him as the Author and finisher of our salvation Now that our Faith may rest upon Christ alone for salvation the Apostle bringeth heaven and earth to witnesse the same whose testimony are without all possible exception God the Father God the Son and God the Holy Ghost do give this testimony that Christ is the only begotten Son of God and that life Eternal is in his Son these three do bear record in heaven and in earth the Spirit the Water and the Blood The Spirit that is the sanctifying efficacy of God's Spirit purging and renewing our hearts Water put here for remission of Sins typified by the legall purifications and now sealed to us in Baptism and Blood put here for the infinite expiatory price of our Redemption from Sin all these testifie that salvation is onely from Jesus Christ The mention of the three Heavenly Witnesses are in the Text the three Witnesses on earth are mentioned ver 8. Now to open the words of my Text. There be three that bear record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do witnesse or give testimony The testimony or record is expressed ver 11. that life eternall is freely given to us of God in his onely begotten Son This is the record that God hath given to us eternall life and this life is in his Son to him must all the ends of the earth look for salvation In heaven These words are left Beza in loc out in seven antient Copies as the learned Beza observeth but yet they are to be retained that these three in heaven may answer the three in earth and Jerome thinks they were left out Hieron more through malice then errour 'T is said in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-because in heaven the glorious God displaies the full brightnesse of his glory there he reigneth like a Glorious King 1 The Father here is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the first Person of the Trinity God is the Eternal Father of his Eternal Son Jesus Christ by an Eternal generation he is the Father of all the Elect in Christ the Father of all men by Creation He bears record of Christ Take one Testimony for all Matth. 3. 17. This Jesus Christ whom John Baptist did baptize before your eyes is my well-beloved Son in whom I am well pleased 2. The second witness is the Word that is the eternall Son of God The Son of God hath many titles in the Scripture and this is one he is called The Word many of the Antients endeavour to give reasons of this title but among all I will give but this one he is called the Word The reason is because Jesus Christ is the main subject of the Oracles of God and of the whole Word Moses the Prophets and Apostles do all preach Christ our Saviour himself saith of Moses that he wrote of him Joh. 5. 45. To him also gave all the Prophets Witness Search the Scriptures saith Christ of the writings of the Prophets they are they which testifiy of me John 5. 39. the Apostles all preached Christ also Thus Paul to King Agrippa Having obtained help of God saith he I continue unto this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Acts 26. 22 23. Christ is the main subject of the Scriptures hence Count Anhalt said of A worthy saying of the Count Anhalt on the Scriptures the Scriptures They were the swadling bands of the holy Child Jesus who is found in every page Now Christ bears record of himself his testimony of himself are his own words and Miracles how hath he testified to the World that he came to call Sinners to repentance to seek and save that which is lost and whosoever beleeveth on him should have or hath life everlasting 3. The third witnesse is the Holy Ghost the third person in the Trinity called so ab officio because he sanctifieth God's Elect and worketh all spirituall graces and motions in them He bears record of Jesus Christ Mat. 3. 16. as soon as he was baptized the heavens were opened to him and the Spirit of God descended like a Dove and lighted upon him Act. 2. by his Apparition of fiery cloven tongues upon his Apostles then the blessed Trinity proclaims Jesus Christ the onely Saviour and from him we must by faith expect life eternal And these three are one There is a double exposition of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum sunt they agree in one as if they were one and the same witnesse so Calvin and Beza expound it Or else this These three are one respectu essentiae in respect of their essence these three persons that bear record in heaven are but one in essence From these words I will briefly and soberly handle the doctrine concerning the glorious and undivided Trinity CHAP. II. HEnce I note that in the Unity Observ of the Divine Essence there is a Plurality of persons or There are three persons but one God For proof hereof whereas it is said Gen. 1. 1. that In the begining the Lord made heaven and earth Some gather the mystery of the Trinity from these words Elohim Bara Elohim is in the plural number denoting the Trinity of persons and Bara which signifies created is the singular number to denote the unity of essence Many arguments are brought to prove the Trinity from these words as first It were incongruous to put a word of the plural before a verb of the singular number 2. Because whom Moses calls here Elohim he afterward calls Jehovah which is the name of the Trinity 3. Because Moses was not ignorant of the Trinity would not silence it But others though they approve of this as a pious and probable collection yet upon better arguments think the Mystery of the Trinity cannot be collected from these words their reasons are these 1. Because Elohim being
shall be accomplished the wicked shall see him as true and faithful in his Judgments and vengeance as in Mercy and Peace It is said vers 13. They shall know that I am Jehovah that I am a God who will give and command a being to my threatnings as well as to my Promises that I will create evil for the destruction of godless wretches as create good for the peace safety and salvation of them that fear me Sect. 2. Having proved the Point by Scripture I will also prove it by reason Because all the promises made to Reas 1. his church and people are the very expressions of his efficacious will to shew them mercy to supply their wants with desirable comforts what the Lord efficaciously willeth and intendeth shall undoubtedly come to pass All the works of God are but the effects of his will 'T is said God said let there be light and there was light let the earth bring forth herbs let the trees bring forth fruit according to their kind and they did so Gods saying is nothing else but his efficacious willing of the things and as he willed things so they came to pas so his promises in the covenant of grace are nothing else but his will to pardon to sanctifie to comfort to deliver to give grace and glory let mercy embrace such a soul let pardon be assur'd to such a sinner let such lusts be mortifyed let such deliverance betide such a person and all cometh to pass because he willeth the things his promises are the expressions of his will 'T is an observable phrase used in Scripture command deliverance for Jacob and command loving kindness to shew to his people the efficacy of his will in making good his promises he hath promised deliverance loving kindnesse let it be to such a soul 2. Because God is as able as he is willing his name is Jehovah it is the Lord that gives Being to all that have being therefore he is able to give being to his promises as to his creatures to give a being to promised mercy to promised pardon to promised grace and glory and whatsoever good he hath promised See what arguments God useth to encourage his people to ask of him things to come Isa 45. 12. I have made the earth and created men upon it I even my hands have stretched out the heavens and all their host have I commanded he created man and all creatures therefore he can create all good which he hath promised to his Church therefore put God in mind of his promises to his Church and importunately urge him with his promises Say to him Lord thou hast commanded man to keep his promise to be faithfull of his word thou hast promised this and that mercy thou canst not deny thy self being most faithfull command this and that mercy The Prophet Malachy speaking of the creation of womâ—n Malac. 2. 15. saith did not he make one yet had he the residue of the Spirit that is he made but one woman for Adam he could have made more because of his abundance of Spirit the Lord hath abundance of spirit he hath made good his promises to others and can make them good to all that shall trust in him 3. Because Gods performing his promises to his Church and people is God's memorial it is an everlasting memorial of him to all generations succeeding generations come to know what God is by his performance of promises God is known by his name Jehovah his mindfulness of his Covenant and promises makes us mindfull of God As God performing his promise of remission of sins makes men in all ages to know that he is Jehovah that pardoneth iniquity transgressions and sins and they from their own experience will make God known to be a God pardoning iniquity so the accomplishment of promises of deliverance promises of comfort in trouble accomplished promises of the things of this life and and of the life that is to come accomplished makes him known to be faithfull and constant in his promises that he is a God that cannot lie nor deny himself but abideth faithful to all generations CHAP. VIII Sect. 1. IN the third place I willlay down the Rules concerning God's performing of his promises and in the first place I must premise these distinctions 1. That there are promises which concern Church in general and there are promises which concern the members of the Church each particular godly man there are promises made to Jerusalem and promises made to the daughters of Jerusalem 2. There are promises of temporal good things and promises of spiritual good things of spiritual blessings 3. There are promises of grace it self and mercy it self and there are promises of the measure of grace The observable rules are these The promises to the Church in general are propheticall promises they are prophecies as well as promises so the accomplishment of them is to be prayed for it shall be in Gods appointed time The Jews prayed for the comming of the Messiah long before his comming yet he came not in the flesh till the fulness of the determinate time came no question but the seed of Jacob prayed for the possession of Canaan yet no possession till the years were expired wherein God promised to give them Canaan The Church in many ages hath prayed for the subversion of the Kingdome of Antichrist yet Babylon the great is not fallen the Church hath likewise prayed for the conversion of the Jews and the bringing in of the fulnesse of the Gentiles yet the one is not converted neither is the fulnesse of the other brought in yet the Lord Jehovah will make good these and such like promises in his own time then shall the blessings of the promises and the prayers of all Saints fall into the Churches lap We must pray and we may expect the accomplishment of the promises in due time because we have the promises and the prophecies but 't is curiosity to calculate a set time as to say positively that in such a year Antichrist shall be overthrown we are ignorant of the times and seasons when God will accomplish his promises to his Church they are not clearly revealed unto us Sect. 2. Now as touching those Promises that concern each particular member of the Church First concerning Promises about Grace and spiritual Mercies we are to observe these Rules 1. That God will make good his Rule 1. Promises to all Believers concerning pardon of sin sanctification adoption perseverance life eternal and a Believer may be confident that God will bestow these things undoubtedly upon him by this name Jehovah he will be made known to all and for these things thou mayest absolutely pray 2. That God will give such a measure of grace of comfort and assistance as he knowerh to be fit for thee not such and such a measure of grace and assistance as thou thinkest needful Your heavenly Father knoweth what grace what comfort what assistance you most need Be sure
he shall have them God will not deceive him he will not promâ—se one thing and give another but what he hath spoken be thou upright toward him he will sincerely make good his word God never did nor can deceive any that put their trust in him So again he is sincere in all his threatnings he will execute upon the ungodly what he denounced against them Doth he threaten damnation to an impenitent wretch then there damnation slumbers not men through ignorance and self love think that God is not and will not be so severe and terrible as his word sets him forth to be but deceive not your selves God is sincere and if he speak the word God is sincere and if he speak the word it shall come to pass 2. Seeing God is most simple Use 2. hence it is that he approveth of all sincere hearts and accepts of all duties where he seeth sincerity he passeth by many imperfections of his servants because he sees they pray they hear they give almes and whatsoever they do they do all in sincerity of heart unto him he hath promised to be a shield and sun to them who walk uprightly Psal 84. 11. A shield to preserve those that are sincere and simple in heart a sun to comfort and refresh them And indeed 't is all the comfort of the Godly that whatsoever they do to God and for God is in simplicity of heart 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity c. We have had our conversation in the World Though many imperfections and infirmities may adhere to the best duties of upright men yet if conscience testifie to thee thou dost them in simplicity and sincerity of heart here is thy rejoycing uprightness breeds boldness and heavenly joy Hence it is that he abhors all hypocrites in whose heart and performances there is abundance of fraud and guil who have as the Psalmist speaks an heart and an heart a double heart because such persons are most opposite and contrary to his most simple nature therefore he throws away all duties of hypocrites how glorious soever they are to outward shew to publique view as so many abominations as hateful things in his sight for want of simplicity and sincerity of heart which he looks into When we go to duty the Lord speaks as Jehu to Jehonadab is thy heart right plain and simple as mine is then give thee mine hand then pray and I will hear thee then I will accept of all that thou dost but if thy heart be false double full of fraud and guile then bring no more vain oblations your incense your prayers are an aâ—omination to me who am a most simple God upright sincere Sincerity is the life and soul of all our works without which how beautiful soever our works are in the eyes of men they are stinking and abominable in the eyes of God as loathsome in God's eyes as stinking and putrifying carcasses are in ours many splendid performances doth God reject when not done with a perfect heart 3. Seeing God is most simple let Use 3. us strive after simplicity and singleness of heart our simplicity is our sincerity and singleness of heart 't is our perfection 't is our conformity to God What is it to do things in simplicity Quest of heart An heart is said to be simple when Sol. it proposeth one object or end to it self and a double heart when it proposeth a double end or object as when a man proposeth God and himself for his ends God's glory and his own credit and esteem among men to give alms to pray preach hear to aim at himself and God together such an one is an hypocrite and God abhorreth his works But singleness of heart proposeth none but God for his end and object onely I will do such and such good works saith a sincere soul in obedience to God's command that God may be glorified and I rejoyce in my performances as in that which is well-pleasing to him To this purpose consider these Motives 1. 'T is the highest perfection of our works and persons that we are sincere There is no possibility for us to attain to a perfection of degrees but to sincerity in this life 2. The more single in heart and sincere thou art in all duties the more doest thou grow in a conformity to God who is most simple 3. Sincerity and simplicity like love covereth abundance of infirmities and imperfections in our performances Though Satan should feed thee with a thousand suggestions in thy duties yet if Conscience shall give thee this testimony that thou didst them in simplicity of heart thou hast matter of rejoycing 4. It is the highest perfection of glorified Saints in Heaven to be simple and sincere for though neither Angels nor Saints shall have simple beings yet then and there they shall be without the mixture of all hypocrisie and guile they shall be perfectly holy pure upright they shall delight wholly in God and purely love him Admire God's simplicity and give Use 4. him the glory of this most glorious Property of his that he is so pure that there is not in his nature the least mixture of pollution nor the least tincture of defilement he is so holy that he is holiness onely totaliter sanctus wholly and altogether holy A Discourse of the Eternity of God Deut. 33. 27. The eternal God is thy Refuge CHAP. I. THis Chapter as ye may see by the Contents contains three things 1. The Majesty of the God of Israel from the first to the sixth verse 2 The Blessings of the twelve Tribes of Israel from vers 6. to v. 26. Then 3. from the 26. to the end he sheweth the Excellency of Israel above all Nations this belongeth to all the twelve Tribes and not to any one in particular above the other Their Excellency lies in these things 1. That God is the God of Israel vers 26. he is called the God of Jesâ—run 2. That God is for their help and Râ—â—uge Other Nations had their imagined tutelar gods which could not help nor protect them but the true and onely God was Israel's Protector there 's no Protector like to him From this two excellent blessings follow 1. Victory over their Enemies because God is their help and refuge and his everlasting arms uphold them The eternal God is thy refuge and underneath are the everlasting arms and he shall thrust out the enemy from before thee and say Destroy them 2. Besides their safety the Heaven from above should drop down blessings upon them and the Earth should yield plenty to them because God is their God Israel then shall dwell in safety alone the fountain of Jacob sâ—â—ll be upon a land of corn and wine also his heaven shall drop down dew Vers 28. Then Moses breaks forth into a gratulatory exclamation Happy art thou O Israel who is like unto thee vers
29. No Nation so happy as Israel because God to whom no God is like is their God The Eternal God is thy Refuge CHAP. II. THe Point that I will handle from these words is this That God is an Eternal God Observ Here I will shew first what Eternity is then prove the Point by Scripture and Reason then make Use of it Eternity is taken three ways 1. Propriè properly So it noteth to be without beginning and end so God onely is Eternal 2. Impropriè So it noteth to have a beginning but no ending so Angels so the Souls of Men are eternal 3. Abusivè So some things are said to be eternal which have had a beginning and shall also have an end they are called Eternal in respect of their long continuance and duration so Circumcision and other Mosaical Ceremonies were called Eternal or everlasting and the Land of Canaan was called an everlasting possession that is they should continue for a long time I am to speak of that which is properly and absolutely Eternal That is therefore properly and absolutely Eternal which hath no beginning of his being nor end that is without succession always the same Three things are required in absolute Eternity 1. That it hath no beginning of his being 2. That there is no succession or alteration in that being nothing before nor after but is always the same therefore Eternity is called Nunc permanens or continuans it is the same from Eternity to Eternity 3. That it hath no End of his being Here you may see a vast difference The differences between Time and Eternity between Time and Eternity 1. Time hath a beginning and ending Time shall be no more 2. In Time there is prius posterius past present and to come but in Eternity there is not praeteritio nor futuritio neither praeterition nor futurition sed nunc sempèr stans 3. Time compared to Eternity is but a drop to the vast Ocean or as a grain of Sand to the whole circumference of Heaven or as a moment in respect of millions of millions of Ages or else Time is but as a momentany space in the midst of Eternity There is an Everlasting from which Time issued there is an Everlasting into which Time shall be swallowed up 'T is true when we speak or think of Eternity we rather look forward than backward but we must look backward to Eternity before Time as well as forward to Eternity after Time CHAP. III. NOw that God is thus Eternal that he hath no beginning of being or ending and in him is no succession but he is the same yesterday to day and for ever shall be proved by Scripture and by Reason First by Scripture Psal 90. 2. From everlasting to everlasting thou art God In respect of his eternity before time he is called the Ancient of days Dan. 7. 9. and he is said to be everlasting and to be a King of old Psal 74. 12. This sheweth he had no beginning In respect of his eternity after time he is called the everlasting God Rom. 16. 26. An everlasting King 1 Tim. 1. 17. That there is no succession or priority or posteriority in God but is from everlasting to everlasting the same we may see Psalm 102. 26. 27. The heavens shall perish but thou shalt endure yea all of them shall wax old like a garment and as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end therefore his mercy is said to be everlasting Psal 100. 5. he is merciful from eternity and so to eternity his kingdome is everlasting his strength everlasting his glory to be everlasting denoting there is no succession or variation in God but he is eternally the same The Reasons of this point follow 1. That which gave Being to all Reas 1. that ever hath had or shall have Being is eternal without beginning or ending now God gave being to all that hath being who made the worlds even from the highest heaven to the lowest hell with all creatures contained in them Heb. 11. 3. By him were made the ages or worlds the word imports that both time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ages were made by him as well as the creatures that have their continuance some a longer duration others a shorter Hence God is called King of ages 1 Tim. 1. 17. because all times and ages of the world are subject to him and he is said to be before the worlds were made Christ speaks of himself and saith The Prov 8. 22. ad 30. ver Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth when there were no fountains abounding with water before the hills were setled before the mountains was I brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the earth when he prepared the heavens I was there c. Then was I by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of the earth and my delights were with the sons of men here you may see that God was before the world was made and that all the world was made by him 2. He that had glory and honour before the world was and whose decrees and purposes were before the world was is eternal but God had glory before the world was John 17. 5. Christ prayeth thus unto his Father Father glorifie thou me with thine own self with the glory which I had with thee before the world was His decrees and purposes likewise were before the world began 2 Tim. 1. 9. It is said that his own purpose and grace was given in Christ Jesus before the world began the election of men to glory was before the world 3. He that had being from himself is without beginning and ending but God Jehovah had being from himself and not from any other for had he being from another he could not be Jehovah ens primum ens absolutè independens 4. He that onely gives eternal rewards is eternal quod efficit tale magis tale he that makes eternal things must be more eternal the Lord onely gives eternal rewards life eternal to believers death eternal to impenitent unbelieving sinners only God hath the keys that opens the everlasting doors of eternal life to set open for all his saints he hath the keyes of everlasting damnation and thither shall unbelieving miscreants enter CHAP. IV. IF God be eternal then he onely is Vse 1. the true God whom we worship because he only is eternal as Rabshakeh in his boast cries out where are the Gods of Zepharvaim Henah and Ivah all the gods of the nations perished like the dung on the earth but God abideth for
ever he will never desert and forsake those that worship him in Spirit and truth but as he here promiseth Israel so he doth to all his servants the eternal God will be their refuge their habitation 2. If God be eternal then all those make an ill bargain that for the love of some base lust lose an eternal God who prefer the fruition of pleasures and profits before him What shall it profit a man to win the whole world and lose his own soul the same and more may be spoken to such persons what shall it profit a man to win a thousand worlds and to lose an eternal and immortal God The day is coming when all wretched worldlings shall cry out as Israel did at the sacrifice of Elijah The Lord God he is God the Lord God he is God Baal is not God so riches are not an eternal God honors are not an eternal God pleasures are not an eternal God but God only is eternal oh that I could now say the eternal God is mine It will be most just in that day for God to cast thee into eternal torments for rejecting him in this moment of thy life 3. Then surely they are blessed who have the eternal God for their resuge for their portion happy are the people that are in such a case saith the Psalmist Psal 144. ult speaking of outward prosperity who have barns and fields full of corn strong and fruitfull cattle Esau's blessing the â—atnesse of the earth but they rather are blessed that have the Lord to be their God who have the Lord for their portion who have the dew of heaven which is Jacobs blessing yea the very eternal God of heaven All earthly treasures which the word so greedily seeks after and on which wicked worldlings set their hearts will at one time or other take their wings and flee away and will be seen no more but the eternal God never forsakes those who take him for their refuge and portion he is eâ—ernal strength in the Lord Jehovah is everlasting strength Isa 26. 4. He gives eternal comforts eternal honours eternal riches eternal pleasures Psal 16. ult Eternal glory and if he be once thine he is thine to Eternity 4. Since God is eternal learn hence what ground we have to put all trust and confidence in him trust ye in the Lord for ever Psal 26. 4. There is no trust to the favour of creatures to man the greatest of men because their breath is in their nostrils the doors are always open mans breath goeth forth he returneth to his earth Psal 146. 4. but God lives for ever He is an eternal refuge therefore thou mayest trust to him always in all dangers His strength is eternal therefore thou mayest trust him in thy greatest weaknesses his mercy endureth for ever therefore thou shouldest never despair but trust in his mercy for ever and ever Psal 52. 8. All in God is eternal his Word his Faithfulness his Truth he keepeth truth for ever Psal 146. 6. 5. This should encourage us to undergo momentany crosses losses disgraces troubles for God when God calls us to it because he is eternal Suppose thou endurest the loss of riches they are but momentany God will be eternal riches If thou endurest momentany disgrace and dishonour God will give thee eternal honour and glory I reckon saith S. Paul that all the afflictions of this present time are not worthy to be compared with that glory that shall be revealed Rom. 8. 18. much less worthy are they to be compared with the eternal God of glory 6. Here is an Use of Terrour to wicked men who impenitently live and die in their sins for if God be eternal then your damnation your curse and sorrows in Hell shall be eternal The fire in hell is eternal fire because the eternal God made it and will preserve it to eternity therefore your damnation to that fire O sinners is eternal because God is an eternal Judge and his sentence and punishment shall be eternal Isa 30. 33. Tophet is ordained of old c. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it CHAP. V. IN the next place consider if God be eternal then is he a King eternal and his dominion is for ever This may appear 1. From the continuance of his government and dominion even from the foundations of the world Earthly Kingdomes have had and have their waxings and wanes their increase and decrease their glorious exaltations and their heavy downfalls and ruinous desolations but the Kingdome of God is the same yesterday to day and for ever All creatures are under his dominion and in subjection to his commands now as at first there is no decay in his government nor in creatures obedience but still his will is fulfilled 2. By his continual protection of his Church and People from generation to generation his Church never wanted Enemies vowing the ruine and desolation of her from her foundation it hath been in all Ages like a Candle set upon the top of an high Hill the blustring winds of malice opposition and persecution pussing blowing and storming against it yet the Eternal King hath preserved it that they could never blow it ouâ— There is a whole Hell of Devils and a World of wicked Men whose hearts Satan hath filled with malice against the Church yet the gates of Hell could never prevail against it 3. Because God to day and yesterday binds the Consciences of men and so for ever Conscience is God's Vicegerent and Lord Deputy in the hearts of men that Government endureth his Laws do still bind the Conscience Men's Consciences are terrified for the breach of his Laws 't is none but he can speak peace or continue terrour 4. His Kingdome is for ever for at the destruction of the world he will reign as absolute King in Heaven and over Hell In Heaven a glorious King over Hell a just and terrible King honouring his Subjects with Crowns of immortal glory and punishing the Rebels with Chains of utter darknes he will tread down his Enemies and they shall be trodden down into the piâ— of everlasting confusion But it may be said Albeit God be Object an eternal King yet the Enemies do sometimes prevail against the Church how then doth he continually protect it 1. It is true they may and do prevail Sol. over part of the Church but not over the whole and never shall prevail they may destroy the suburbs of this holy City but never shall they rase Jerusalem down to the ground 2. They may and do sometimes prevail over persons not over the the cause which is the Truth of God and his â—eligion the bodies of God's Saints have been cast into the streets like mire by the Antichristian party but the Truths of God which they professed shall be preserved as a Jewel in a Cabâ—net 3. The sufferings of
four-fold infiniteness 1. An Infiniteness in respect of quantity as if there should be a body that hath infinite dimensions of infinite breadth length and depth God is not thus infinite because he is not a body neither is there any infinite body the heaven of heavens are of a vast circumference and the greatest of all bodies yet it hath its bounds and limits 2. There is that which is infinite in respect of number so the sands on the sea are said to be infinite because innumerable the stars in the heaven be innumerable yet be they not truly infinite because there can be as many more stars and sands neither way God is said to be infinite because God is but one 3. There is an infinite in respect of qualities inherent so no creature is infinite because there cannot be infinite vertues in finite natures as all created natures are so God is not properly said to be infinite because in God there are no qualities and vertues but improperly God is said to be infinite in qualities as they denote his pure essence infinite in power infinite in goodnesse infinite in mercy all in God is infinite because they are his very nature 4. There is an infinite in respect of Being Nature or substance to have an immeasurable incomprehensible and unlimitted being or nature so God and onely God is infinite who onely is incomprehensible and unlimited therefore he is said to be ubique nusquam every where and no where he is no where circumscriptivè limited and bounded ubique repletivè every where filling all things God comprehends all and is comprehended of nothing his center is every where his circumference no where When we say God is infinite we mean he is a spirit of infinite extension when we say he is extended it is meant secundum totalitem not secundum partes he is wholly extended not part by part therefore he is of infinite extension CHAP. III. NOw that God is infinite and incomprehensible may appear by removing all bounds and limits of Being Creatures are bounded and limited with these bounds with Time Place Efficacy Their own Beings 1. Creatures ar finite and limited with their Essential Terms as the Angâ—lical nature is but God hath no Essential Terms limiting and bounding him his Essence is an unlimited Essence 2. All creatures are bounded with Time The Angels and Souls of Men who have a being to eternity yet had no being of duration when they were created but God is infinite in duration he is not bounded with beginning nor end but from everlasting to everlasting he is God 3. Place is another bound or limit to creatures Angels that are in Heaven are not at the same time upon Earth We see how every creature that is in this place is so bounded that he is not in another And this is one strong Argument against Taansubstantiation Christ's Body is not physically or naturally in the Bread and Wine but onely sacramentally because being a body he is as all bodies in a place circumscriptively but no place sets bounds to God he is every where he filleth heaven and earth the heaven and the heaven of heavens cannot contain him 4. A thing is limited and bounded in respect of it's efficacy and operation Angels are powerful mighty in power yet their power is limited Nihil agit ultra sphaeram activitatis Nothing can go beyond his power The School-men speaking of Angels in place say they are in loco definitivè that is by applying their actions to this and not to that place the Sun throws out his light and heat at a great distance yet it is bounded Now God is infinite in respect of efficacy and as he is Is there any thing too hard for me saith the Lord Whatsoever is possible he can bring to pas his power is boundless his mercy is boundless not onely in respect of duration but also in respect of operation so that God is infinite in respect of Essence therefore incomprehensible infinite in respect duration therefore eternal 5. Intelligentiâ Great things may be comprehended in the understanding of Angels and Men but God surpasseth our understandings It is impossible Magnus denotat duo magnitudinem extensionis magnitudinem cujustibet perfectionis sapientiae c. for Men and Angels to conceive the greatness of God The Angels shall be prying and prying to eternity yet never shall they see God fully perfectly and comprehensively Great is the Lord and greatly to be praised his greatness is unsearchable Psal 145. 3. When God is said to be Great it always noteth his Infinitenes Great beyond all conception of Angels and Men could they conceive his greatness God were not Infinite 'T is possible to search out the depth of the Sea of the Earth of the height of Heaven but God is a bottomless Ocean of Majesty and perfection 't is impossible to reach the height and to fathom the depth of God's Majesty you cannot come near him whom no man hath seen nor can see visione comprehensiva 1 Tim. 6. 16. his infinite Majesty will find the Angels and Saints work to eternity to find him out to comprehend him and when they have done what they can they cannot comprehend him Do not I fill heaven and earth saith the Lord Jer. 23. 24. The heaven is my throne the earth is my footstool where is the house that ye build unto me and where is the place of my rest Isa 66. 1. Thus Zophar speaks to Job Canst thou by searching find out God canst thou find out the Almighty to perfection It is high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea Job 11. 7 8 9. CHAP. IV. I Shall now lay down several Reasons to prove that God is infinite and incomprehensible 1. If God were not incomprehensible Reas 1. then there may be something which is extra Deum beyond or above or without God which hath not his being in God but these places of Scripture manifest nothing can be above or beyound God Psal 139. 7. ad 12. sheweth that there is no fleeing from God's presence and that no creature can be where God is not Job 11. He is higher then the heavens c. 2. If God were not infinite and incomprehensible Reas 2. then there would be something that is an adequate measure of his greatness If there be any such measure of his greatness then it should be the Heaven of heavens which is of the largest capacity seeing it containeth within it's compass the whole created world but this is not the measure for behold the heaven of heavens cannot contain him he is higher than the heavens deeper than the earth 3. If God were not infinite but Reas 3. finite then 't is possible that God might move from place to place as finite bodies may 4. If God were not infinite then Reas 4. it is possible for us
a God he is to whom they pray Eccles 5. 2. Be not rash with thy mouth c. For God is in heaven and thou upon earth God is a glorious infinite majesty thou a poor vile worm therefore fear and tremble before him when he beholdeth men behaving themselves irreverently irreligiously in his worship he curseth the man and his service Mal. 1. 14. 2. It instructeth us what a most noble service Gods service is the greater the Person is the more noble is his service it is far more noble to serve Kings than to be a keeper of sheep God is a great King an infinite majesty infinitely exceeding all the Majesty and state of earthly Kings to serve him then and to be his favourite is far more noble than to serve Kings and Emperours Theodosius thanked God more that he was a Christian than an Emperour there 's no title in comparison of this to be the servant of the great and infinite God Great personages can give great gifts to their servants but God will give infinite eternal rewards to all his faithfull servants not the half of his Kingdome but his kingdome to his servants 4. If God be infinite it further Use 4. teacheth us three things 1. That this great God should have all our affections pitch upon him rooted and established in him he is worthy of all possible love possible fear possible joy we may over-love all things except God we may over-love our own selves our wives our children the creatures and sin greatly in loving them but we cannot over-love God he is incomprehensible in respect of our love to him as well as in our conceiving of him God is worthy of more love than your hearts are capaple of love The Angels and blessed Saints burn with Love and shall burn with love to him to all eternity and yet they shall never love him enough God is infinitely good infinitely glorious and therefore deserveth infinite love and indeed none love God with a comprehensive love but himself If ye were the sons of a Father who is infinitely wise infinitely powerful infinitely blessed and glorious how would your natural love be toward him such a one is the Lord our God 2. It teacheth us whether we should go for satisfaction even to God who iâ— infinite and therefore can satisfie the vast desires of man We see finite things cannot satisfie we spend ouâ— thoughts and strength to seek satisfaction in the creatures and all in vain because they are vanity finite things cannot satisfie our infinite desires 'T is God that is infinite that fills Heaven he can fill our hearts with all desirable and possible good The whole soul will be satisfied with God he will fill the understanding with knowledge as he is infinite in wisdom he will fill the will and affections with good as he is infinitely good The eye is not satisfied with seeing nor the ear with hearing nor the heart with desiring because when a man hath seen and heard many things God will satisfie both ear eye and heart Psal 17. 15. 3. It sheweth the wretched madness of most men who spend all their thoughts time affections and labour about poor finite transitory things as worldly Glory Honours Riches c. and neglect God and embrace these shadows these dreams before an infinite God in whom is infinite Glory Honour Riches who is an infinite treasure of all perfections If God be thy portion then hast thou infinite Honours Riches because thou hast an infinite God if thou enjoyest the world and hast a world of Honours of Riches and all worldly Goods and hast no interest in God nor right to him thou art infinitely poor wretched and miserable It is St. Augustins Meditation Should I hear God say to a man here are Riches for thee there are Honors for thee live every day as merry as the Sunshine but nunquam videbis faciem meam thou shalt never see my face I should say much good may the World do such a man I should not envy him A godly man on a Dunghil is better than Ahashuerosh in all his Glory Paul and Silas did sing in the Dungeon because they had God there when Belshazzer wanting him did tremble in his Palace in the midst of his mirth and musick If God be an infinite God then let Use 5. this great God be thy confidence he is infinite in power trust to him he is able to do what is possible to be done for thy good he can do more than thou canst aâ—k or think He is infinitely wise therefore can order dispose all things aright though for the present they go cross to thy hopes and desires yet in the event they shall be for thy good He is infinitely good trust to him in thy wants he can fill thy heart with good thy Barns thy Purse with good God being a great God must be Use 6. greatly praised 't is the Psalmists own use Psal 145. 3. Great is the Lord and greatly to he praised We use to praise great things that are good and excellent we use to praise and commend wise powerful things the Lord is great and infinite in power wisdom goodness give him the glory of his greatness whatsoever excellencies are in the creatuâ—e consider how all are eminently infinitely in God the World is great but God is greater A Discourse of Gods Omnipresence Jer. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off Can any hide himself in secret places that I shall not see him Do not I fill Heaven and earth saith the Lord CHAP. I. I Proceed from God's Infiniteness to his Ubiquity or Omnipresence which well followeth from his Immensity and Infinitenes for if Gods Essence be infinite bounded with no place then God must needs be essentially present everywhere In these words the Prophet confuteth that gross and Atheistical conceit both of Hypocrites and wicked men That God takes notice of things that are done near him but not of things afar off of things done in publick view not in secret he may behold Absalom committing wickedness on the house-top before the Sun but beholds not what men in their secret closets and in dark places do act they think God can no more behold them in the dark than men can do The Prophet or God by him testifieth to these Atheists that he is a God afar off as well as at hand he beholds and seeth what is done in the earth as well as what is done in the Heavens and is as present to thee when thou thinkest thy self afar off from him as when thou wast more nigh Suppose thou hidest thy self in secret places thinking that thou mayest hide thy self and actions from his sight it is in vain Go slie hide thy self under Mountains or ar deep as the centre of the earth or wrap thy self up in Clouds yet the Lord is present and beholds thee and will judge and damn thee for thy secret sins
Here God gives a reason why he is a God afar off as well as at hand and seeth what men do in every secret place because he fills Heaven and earth he is in all places CHAP. II. HEnce I Note That God is every-where Observ present This point I will first prove by Scripture Psal 139. from 7. to the 13. verse In the foregoing verse he sheweth how God knew his down-sitting and up-rising and all his thoughts all his words all his actions not a thought word or action but God knew them altogether God besets us behind before on each side he compasseth us about therefore he seeth all Whither shall I go from thy Spirit that is from Gods knowledge and understanding of his wayes If I ascend into Heaven thou art there that is the place of thy special residence If I make my Bed in Hell Hell is taken for the Grave If I should be buried as deep as the centre of the earth behold there thou art Ver. 3. If I take the mings of the Morning He alludes to the swift spreading of the light of the Sun which at day-break in a moment spreads from East to West If I should in a moment flie from one part of the World to another yet I could not flie from thy presence If men think the darkness shall cover them the Night shineth as the day darkness and light are both alike Thou hast possessed my reins Thou canst not flie away from God God hath possession of thee God is more present to thee than thy own soul is Though they dig into Hell thence shall mine hand take them though they climb up to Heaven thence will I bring them down and though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the Sea c. Amâ—s 9. 2 3. It sheweth there is no escaping of Gods judgment when he comes forthtvisit the iniquities of rebellious persons God is said not to be far from every one of us for in him we live and move and have our being In him Tanquam domicilio nos capiente undique ambiente God is thorough and thorough every one of us we are in him and he in us Acts 17. 27 28. The World is in God as a little Sponge in the vâ—st Sea the Ocean compasseth it round about and doth penetrate every part of the Sponge or as a little Glass in the light of the Sun the light is within it and without it pierceth thorow every part of it and 't is diffused round about it Thus God is within every creature is more present to the creature than the creature is to it self he is within thy spirit thy soul and each particle of every thing thy soul is more present to thee than thy body God is more present to thee than thine own soul CHAP. III. IN the handling of this Attribute I will shew what Gods Omnipresence is in divers particulars then answer some Objections or Questions and so make use of the point A thing is said to be in place three wayes 1. Circumscriptivè so all bodies are in place circumscribed with local terms so limâ—teâ— in this place as they cannot be in another place at the same time one part of the body is beyond another and each part hath its cerâ—ain dimensions 2. Definitivâ— so Angels are in place who have not one parâ— of their being beyond another as bodies have â— but in respect of their being operation are in this oâ— that place as they cannot be at the same time in another place 3. Replâ—tivâ—â— filling every place oâ— possessing all places real and imaginary yeâ— beyond all imaginary places So God is in place filling Heaven â—â—â—th Hell all imaginary places and beyond all imaginary places Take these Propositions 1. God is in all places at once bodieâ— Pâ—op 1. may remove from place to place Angels may remove from place to place from Heaven to Earth from Earth to Heaven again from this place to another place but God is in all places at once he fills Heaven and Earth and Hell at once and is immoveable he doth not move from place to place Wicked men may run from one part of the world to the other climb up to Heaven hide themselves in the bottom of the Sea but cannot go from him God is in all these places at once 2. God is wholly everywhere Prop. 2. whole God is in Heaven whole God in earth when we say God is every-where we must not conceive that part of God is here and part of God in another place part in Heaven part in earth part in every creature but all God or whole God is in Heaven is in earth is everywhere neither must we conceive that God is more in this place more in that place a greater part of God in the greater part of the World and a lesser part of God in the lesser part of the World but as the Philosophers say of the Soul of man that it is tota in toto tota in qualibeâ— parte it is all in all and all in every part so whole God is in Heaven and in earth and whole God is in every part he is totaliter totus in every place 3. Though God â—e every where and Prop. 3. in every creature yet God is not part of the creatuâ—e nor is he defiled with the filthy creatures though God be present totâ—e wicked and in the wicked yâ—t not defiled with them but God subsisteth in hâ—s glorious purity separated from all God is conjunctâ— ssimuâ— remotissimus praesentissimus segregatissimus He is most near as a man cannot be nearer to himself than God is to him yet God is infinitely remote from the creature in respect of defilement from them and being part of them CHAP. IV. AGain God is present three wayes 1. Per Potentiam by his Power upholding governing preserving all things In him we live move and have our being â—eâ—ause he is present he gives life to eveâ—y living thing motion to every moving thing and preseâ—veth every thing in their being God worketh everywhere having all creatures in subjection to him 2. God is everywhere per inspectionem in respect of his knowledge All things are naked and bare before him God beholdeth all things actions persons thoughts speeches gestures yea every creature at all times everywhere by one single view and not one thing after another successively as we do He beholdeth all things thy secret thoughts and intents thy hidden purposes and the nâ—mble and quâ—ck motions of thy heart are as clear and nâ—ked and visible to God as the Moon in the clear Sky is to our eyes and far more manifest and open to him 3. God is everywhere present per Essentiam by his Essâ—nce His Essence fills Heaven and Earth he is essentially present to every Creature and in every Creature The two former wayes may be without
an â—â—imaâ—e presence as the Sun is many thousand Miles distant from the earth yet in respect of his light and heat is presenâ— to the earth A man may behold things afar off but now God is indistantially present in every place he is not a God afar off from any place creature or person but is intimately and essentially present in every place in every creature in every person so that when we say God is every where present we mean the Divine Essence is totally present in every place and in every Creature at once CHAP. V. THere is good reason why God Reas 1. should be in every place 1. God being an infinite great and incomprehensible God no place can possibly comprehend him then must he needs be present everywhere for either God is nusquà m or alicubi or ubiquâ— No where in some certain place or everywhere You cannot say he is nowhere for then there is no God You cannot say he is in some certain place for then he should â—e a finite God limited and circumscribed with local terms therefore he must be ubiquâ— every where filling all places aâ— once an infinite Being must needs be every where And in this God doth infinitely excel all creatures whatsoever the Air is every where but yet onely in it's own region the Waters of the Sea are every where in the depth but yet wirhin it's bounds the light of the Sun is of creatures most diffusive and extended over the whole Hemisphere yet the diffusion of it is bounded the solid Earth is the bounds of it but God is in Heaven Earth Hell in all places beyond all imagination at once fully and unlimitedly 2. Because every man and whatsoever Reas 2. every man doth think speak or do is in the presence of God is before God therefore God is omnipresent How is it possible that all the godly should walk before him at once and do all that they do in his presence if God were not omnipresent present with them and beholding them Enoch Abraham David did walk before him and all the godly do walk before him So as to the wicked themselves all that they do think or speak is before him And this sheweth that God is infinitely present in every man and to every man yea he is more near to us than our selves are because he knoweth the thoughts of man what they are all thy proud thoughts â—ll thy adulterous thoughts are before him and not a word droppeth from thy tongue but he heareth it altogether The Lord is said to see in secret all thy secret filthiness acted in the darkest corners dens caves and holes deserts and wildernesses the Lord beholdeth Imagine the Adulterer had his Dalilah with him as deep as the centre of the earth yet all would be acted before the Lord. Seeing then thou canst not do any thing any where at any time but 't is before God he must needs be omnipresent Darkness is as bright as noon to him therefore in vain doth the Adulterer wait for the twilight the hidden and secret holes are as open to him as the tops of houses and mountains therefore in vain do men hide their lewdness from God Thou canst go no where and sin but it is in the presence of a glorious God CHAP. VI. BEfore I make Application it will be needful to answer some Questions about God's omnipresence 1. If God be every where present Quest 1. how is it said that God is in heaven as we say in the Preface of the Lord's Prayer Our Father which art in Heaven And Psal 115. 3. Our God is in heaven These seem to denote that God is onely in heaven I answer First in respect of his Sol. 1. Divine Essence God is as much in Earth in Hell every where as he is in Heaven God is totus ubique whole God is every where 2. God is said to be in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency in two respects 1. Because in heaven he lays open and displayeth the full brightness of all his glorious perfections to the view of glorified Saints and Angels there they behold him face to face and stand continually in his blessed presence in which presence there is fulness of joy and pleasures for evermore Psal 16. 11. The beholding of God's Majesty in heaven is the eternal happiness life glory of his elect In Earth God doth not shew the brightness of his glory the most that we behold of God is but his back-parts some beams of his Divine glory in his Word and Ordinances in his Creatures and as for hell his presence is terrible to the damned he displayeth his full wrath and vengeance to them they see not a glimpse of his glory his face and his favour is eternally hidden from them That 's the meaning of that place in 2 Thess 1. 9. where it is said of the wicked that they shall be punished with everlasting destruction from the presence of the Lord that is from the presence of his favour love mercy goodness glory in which is fulness of joy and life for evermore God is present in heaven present in hell his presence in heaven is joyous as the presence of a King to a Favourite his presence in hell iâ— most terrible as the presence of a King to a Traitor 2. God is said to be in Heaven to shew the vastness of his dominion over all things in heaven in earth and under the earth Heaven is the Royal Throne of his Kingdome his â—ear his Palace his Court of Residence Psal 103. 19. The Lord hath prepared his throne in the heavens Thus saith the Lord The heaven is my thronâ— Isa 66. 1. The earth in comparison of heaven is his foot-stool Hence it is that God is said to dwell in heaven to sit in heaven to reign in heaven 2. If God be every where present Quest 2. hoâ— is it then that God is said to dwell in his Sainâ—s but for the wicked he knows thâ—m afar off I answeâ— God is essentially and indistantiâ—lly Sol. present to the wicked as well as to and in the godly God is the preserver of both in their beings in him both the godly and the wicked live movâ— and have their bâ—ing But God is said to dwâ—ll in tâ—e godly by the presence of his gracâ— by the presence of his comfortable favour and in respect of his rule and government of their heart the hearts of his Saints are his Throne Palace Seat and House as Heaven therefore every godly man's heart is an heaven Et Deus in illo coelo 2 Cor 6. 16. he is said to dwell in them and walk in them But so he is not present to the wicked they are voâ—d of all grace their hearts are very dens and prisons and very hells of sin the throne of Satan the Prince of the Air by whom they are ruled and led captive at his pleasure Eph. 2. 2. It is said of