mystery of the Trinity is necessary to be known and believed of all that shal be saved it was not so plainly revealed to the Jewes of old as it is to us in the new Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers waies of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine attributes three Eternals but three in respect of personall properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents Opera Trinitatis ad extra sunt indivisa the outward workes which concerne the creature belong to one person as wel as the other as to create govern but opera ad intra sunt divisa the personall properties or internall workes are distinguished as the Father begets the Sonne is begotten of the Father and the holy Ghost proceeds from the Father and the Sonne There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another person from the Sonne but yet there is the same nature and Essence of them all They differ not in their natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numericall Essence The Father in some sence is said to be the onely God John 17. 3. that is besides the Divine nature which is common to the three persons there is not another God to be found the word alone is opposed to all faigned Gods to every thing which is not of this Divine nature so when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the Holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partiall causes much lesse as if God the Father were the Principall and these Instrumentall but onely meere order Persona divina est essentiae divinae subsistentia incommunicablis Wendelinus The Essence considered with the manner of subsisting is called a Person A Person is such a subsistence in the Divine nature as is distinguished from every other thing by some speciall or personall property or else it is the God-head restrained with his personall property Or it is a different manner of subsisting in the Godhead as the nature of man doth diversly subsist in Peter JAmes John but these are not all one It differs from the essence as the manner of the thing from the thing it selfe and not as one thing from another one person is distinguisht from another by its personall property and by its manner of working The personall property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the same The Sonne is said to be begotten that is to have the whole substance from the Father by communication The Holy ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called the Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father onely begetteth the Sonne onely is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable In the manner of working they differ for the Father worketh of himselfe by the Sonne and through the holy Ghost the Sonne worketh from the Father by the Holy Ghost the holy Ghost worketh from the Father and the Sonne by himselfe There is so one God as that there are three persons or divers manners of being in that one Godhead the Father Sonne and the holy Ghost 1 Whatsoever absolutely agrees to the Divine nature that doth agree likewise to every person of the Trinity 2 Every person hath not a part but the whole Deity in it selfe A person is one entire distinct subsistence having life understanding will and power by which he is in continuall operation These things are required to a person 1 That it be a substance for accidents are not persons they inhere in another thing a person must subsist 2 A lively and intelligent substance endued with reason and will an house is not a person nor a stone or beast 3 Determinate and singular for mankind is not a person but John and Peter 4 Incommunicable it can not be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular can not be communirated to another 5 Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6 It must not be the part of another therefore the reasonable soule which is a part of man is not a person That there are three persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse testimonies of Scripture Genes 1. 1. Gods created and v. 26. Psalm 33. 6. there three are named the Word the Lord and the Spirit Esay 6.3 Holy Holy Holy But this truth is most clearly taught in the new Testament Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven This is my beloved Sonne the Sonne is baptized in Jordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in columba Aug. tract 6. in Joh. Adde to this the History of Christs transfiguration described Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Sonne the Sonne is transfigured the Holy Ghost manifests himselfe in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Sonne and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that is as â—pposite a place as any for this purpose 1 John 5.
pro generibus singulorum p. 79. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 80. l. 16. Deut. 32. 11. should be l. 11. after them p. 85. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac p. 119. l. 22. because is wanting p. 121. however should be Homer p. 124. l. 18. soules In the Margent Lib. 1. p. 27. m. end Tomo 1â— p. 29. m. eos 33. m. after ubi put in Pontificis and make Pontificis after Pontificii 35. m. See M. Torshels 49 end 4 Sepher Ketubim 55 audiendam 56 exponenâ— 60 futura 63 later end enim p. 101. m. put out exercit l. 1. ib. m. end m. 183. perpetua 164. m. put out in absterrere Lib. 2. p. 10. m. salis 12 raise up 14 verbum Psal. 76. 8 8 82. ult Zâ—pâ—erus Lib. 3. 51 m. Judaea 73. m. non tam ad magnitudinem 79 m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. m. use the fourth should be fourthly 120. m. Evangelici contra Pontificios In the Prolegomena it should be Valentinus Gentilis peccare THE FIRST BOOKE Of the Scriptures CHAP. I. Of Divinity in generall IN The Preface or introduction to divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The excellency of Divine knowledge 1. That there is Divinity that is a revelation of Gods will made to men is proved by these arguments 1. From the naturall light of conscience in which we being unwilling many footsteps of Heavenly knowledge and the divine will are imprinted 2. From the supernaturall light of grace for we know that all Divine truths are fully revealed in Scripture 3. From the nature of God himselfe who being the chiefest good and therefore most diffusive of himselfe must needs communicate the knowledge of himselfe to reasonable creatures for their salvation Psal. 119. 68. 4. From the end of creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common experience for it was alwaiâ—s acknowledged among all Nations that there was some revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacriâ—â—ces 2. What Divinity is The ambiguity of the Word is to be distinguished Theology or Divinity is twofold either first Archetypall or Divinity in God of God himselâ—e by which God by one individuall and immutable act knowes himselfe in himselfe and all other things out of himselfe by himselfe Or second Ectypall and communicated expressed in us by divine revelation after the patterne and Idea which is iâ— God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a question with the Schoolmen whether Dâ—vinity be Theoreticall or Practicall Vtraque sententia suos habet autores But it seemes saith Wendeline rather to be practicall 1. Because the Scripture which is the fountaine of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. JAmes 1. 22 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practicall precepts is the glorifying of God and the eternall salvation of our soules and bodies or blessed life which are principally practicall Wenâ—line meanes I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which handleth of our manners and the well ordering of our lives is meerely practique for it is wholly referred unto action Theology is more contemplative then practique seâ—ing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the doctrine touching the false worship of their Gods but since it is applied as the word importeth to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined the knowledge of the truth which is according to godlinesse teaching how we ought to know and obey God that we may attaine life everlasting and glorifie Gods Name or thus Divinity is a doctrine revealed by God in his word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdome of divine things divinely revealed to us to live well and blessedly or for our eternall salvation It is disputed whether Theology be Sapience or Science The genus of it is sapience or wisdome which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with reason for 1. Wisdome is conversant about the highest things and most remote from sences so Divinity is conversant about the sublimest mysteries of all 2. Wisdome hath a most certaine knowledge founded on most certaine principles there can be no knowledge more certaine then that of faith which is proper to Divinity The difference lurketh in the subject wisdome or prudence is either morall or religious all wisdome whether morall and ethicall politicall or oeconomicall is excluded in the definition and this wisdome is restrained to divine things or all those offices of piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in divinity is singular and different from all other arts viz. by Divine revelation The fourth and last thing in the definition is the end of Divinity which is 1. chiefest the glory of God 2. next a good and blessed life or eternall salvation begun in this life by the communion of grace and holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called the knowledge of God John 17. 3. partaking of the Divine nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternall salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. more imperfect begun in this life which is called consolation the chiefest joy and peace of conscience arising 1. from a confidence of the pardon of sinnes and the punishments due to sinnes 2. From the beginning of our sanctification and conformity with God with a hope and taste of future perfection in both 2. More perfect and consummate after this life arising from a full fruition of God when the
soule and body shall be perfectly united with God 3. How Divinity is to be taught In the generall it is to be handled methodically There is a great necessity of methode in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirme the memory that it may more faithfully retaine things therefore in Divinity there will be a speciall need of art and orderly disposall of precepts because the mind is nowhere more obâ—use in conceiving nor the memory more weake in retaining There is a different way of handling Divinity according to the severall kinds of it Divinity is threefold 1. Succinct and briefe when Divine truth is summarily explained and confirmed by reasons and this Divinity is called Catecheticall Systematicall 2. Prolix and large when Theologicall matters are handled particularly and fully by definitions divisions arguments and answers this is called handling of Common places Scholasticall and controversall Divinity 3. Textuall which consists in a diligent meditation of the holy Scriptures the right understanding of which is the end of other instructions This againe is twofold either more Succinct and applied to the understanding of the learned as commentaries of Divinity or more diffuse and popular applied to the capacity and affections of the vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stir up their affections 4. How Divinity is to be learned There is neede of a fowrefold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently powred out to God the fountaine of light and wisdome that dispelling the darknesse of ignorance and error he would deigne to illuminate our minds with the cleare knowledge of himselfe we can not acquire Divine wisdome as we doe the knowledge of other arts by our owne labour and industry it is a praise to learne humane arts of our selves here we must be taught of God 2. Of a sober minde that we may not be too curious in searching out the profound mysâ—eries of Religion as about the Trinity predestination we must be wise to sobriety and not busie our selves about perplexed and unprofitable questions being content to know such things which are revealed to us for our salvation 3. Of a sâ—udious and diligent minde other arts are not wont to be gotten without labour this being the Queene of arts requires therefore much paines both for its difficulty and excellency 4 Of an honest and good minde Luke 8 40. We must learne 1. with a deniall of our wit and carnall reason not measuring the unsearchable wisdome of God by our shallow capacities 2 with deniall of our wicked affections 1 Pet. 1. 2 3. 3 with a firme purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28. 5. The things contrary to Diviniy are 1. Heathenisme being altogether ignorant of and refusing the true and saving knowledge of God 2. Epicurâ—isme scoffing at Divinity 3. Heresie depraving and corrupting Divinity 6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars 1. In the subject matter of it which is Divine either in its own nature as God and Christ Ps. 70 7. 1 Joh. 5. 46. or in relation to him as the Scripture Sacraments It is called the wisdome of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and that wisdome which is from above Jam. 3. 17. If to know the nature of an Herbe or the Sun and Stars be excellent how much more to know the nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. That is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si caetera discis The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the end the principall and maine end of Divinity is the glory of God that is the celebration or setting forth of Gods infinite excellency the secondary end is mans blessednesse John 17. 3. 3. In the certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falsehood in it The Academicks thought every thing so uncertaine that they doubted of all things 4. In the cause of it these truths are such as cannot be known but by Gods revealing them to us all Scripture was given by Divine inspiration flesh and blood hath not revealed this to thee a humane light is enough to know other things 5. In the holines of it Psal. 19. 5. by them thy servant is forewarned 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good worke Christ makes this a cause of the errour and wickednesse in mans life that they doe not reade and understand the Scriptures 6. In the delight and sweetnesse of it Job 23. chap. 12 verse preferred the Word of God before his foode David before thousands of Gold and Silver before the honey and the honey combe Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire wonderfull are thy Testimonies Archimedes tooke great delight in the Mathematicks Austin refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Jesu non erat ibi 7. In that the Devill and Hereticks oppose it the Papists would not have the Bible translated nor Divine service performed in the vulgar Tongue TWo things are to be considered in Divinity 1. The rule of it the Scripture or word of God 2. The matter or parts of it concerning God and man Principium essendi in Divinity is God the first essence principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematicall Writers do Of the Scripture It is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appeares by the light of nature the Heathen had known rules for their Rites Ceremonies and services the Turkes have their Alcoran the Jewes their Talmud the Papists their Decrees neither can any thing be a duty which hath not a rule God revealed himselfe divers wayes to the Fathers Heb. 1. The manner of revealing Gods will is threefold according to our three instruments of conceiving viz. Understanding Phantasie and senses to the understanding God revealed his will by ingraving it in the heart with his owne finger Jer. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron.
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
9. Foure thines are to be considered in this argument 1. The number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slaine as hath been observed under the ten bloody persecutions then Pasâ—hall Lambs were offered up under the State of the old Testament 2. The quality and condition of them which suffered noble and base learned and unlearned rich poore old yong men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usuall unusuall speedy slow some hewed in pieces burnt with slow fire cast in to Lyons given to be devoured by the teeth of wild beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearful heart merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St. Agatha as she went to prisons and tortures she said she went to banquets and nuptials That martyr Hawkes lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not onely humane God enabling them so stoutly to die for the truth Phil. 1. 29. Maytyrs of other sects differ from the martyrs of the true Church 1. They were fewer 2. They suffered not with joy of conscience which the godly martyrs did 3. They were punished for their errours discovered the martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition raignes it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry stories and examples in the Bible Suetonius and Tacitus speakes of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Star Macrobius of the slaughtering of the Infants Josepbus of the death of Herod the Poets of the flood Plutarke of the Dove which Noah sent out Josephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodomes destruction speaketh Strabo Diodorus Siculus Galene in his booke of simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead lake the fruite faire to the eye but falling to cinders and smoake in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophesies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreine proofes Heretickes also prove the Scripture to be divine for they quote that and therefore Luther cals the Bible Librum Hereticorum Experience teacheth that all heresies either began or increased from the misunderstanding of Scripture Thirdly the Scripture it selfe doth give testimony to it selfe that it is divine it is called a light Psal. 119. 105. because it discovers it selfe the testimony and the testimony of the Lord because it beares witnesse to it selfe The Prophets give testimony of Moses Mal. 4. 4. the new Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth that all Scripture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the new Testament that being the last Epistle which Paul wrote as appeares Chap. 4. v. 16. Fourthly none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Sealing of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the signe of the Seale in the Wax Other arguments may convince but this is absolutely necessary this is alsufficient to perswade certainly Matth. 11. 25. The Holy Ghost is the authour of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly divine 1 John 5. 6. It is the Spirit that beareth witnesse because the Spirit i. metonymically the doctrine delivered by the Spirit is truth So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the Holy Ghost It is hard to carry the matter even between the Socinians reason and the Famalists spirit Socinians wil have nothing but reason no infused habits so they destroy the testimony of the spirit the Familists wil have nothing but Spirit they rest wholy in an immediate private spirit There are three that bear witnesse in earth blood that is justification by the blood of Christ water i. Sanctification by his grace and the Spirit say some witnesseth in these But ye have an unction from the holy one and ye know all things That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your soules for you to know and be instructed in see V. 27. The testimony is made up by arguing whosoever believeth and is sanctified shall be saved So the antiquity efficacy and Majesty of the Scripture the fidelity of the Penmen and its wonderfull preservation prove it to be the word of God The Spirit of God witnesseth that this word which hath these remarkable advantages above all other writings is the word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the word to irradiate my understanding We are commanded to trie the Spirits true joy is first heard out of the word before it be fealt Psal. 51. 8. Spirituall joy is an affection proper to spirituall life that life is by faith and faith commeth by hearing Job 33. 22. See John 16. 14. Some question whether every part and parcell of the Scripture be divinely inspired as those places Touch him and he will curse thee
It consists of 28 Chapters in which the person of Christ and his three Offices of Prophet Priest and King are described The best Expositors on it are Hilary Musculus Paraeus Calvin Marke He was the Disciple of Peter and wrote his Gospell from him in the fourth yeere of Claudius Caesar say some He wrote not in Latine as Bellarmine saith but in Greeke Concerning the Archetypall Language in which the Gospels of Marke and Luke were written see Mr Selden in Eutichii orig It consists of 16 Chapters in which Christs threefold Office is also explained The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius Luke He was for Countrey of Antioch for profession a Physitian there is mention made of him Col. 4. 14. 2 Tim. 4. 11. Philem. 24. He was companion to Paul the Apostle in his travels and in prison He onely makes a Preface before his Gospell that he may briefly shew the cause which induced him to write The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius John In Hebrew signifieth the grace of God he soareth higher then the other Evangelists to our Saviours Divinity therefore as Nazianzen among the Fathers he is called the Divine by an Excellency because he hath so graphically gravely described the divinity of the Sonne and hath written also of things most divine and Theologicall He hath the Eagle for his Ensigne assigned him by the Ancients He was called Presbyter by reason of his age being the longest liver of all the Apostles He wrote the last of all when he returned from the Isle Patmos therefore there is something more in every Chapter of John then any other of the Evangelists He alone describeth the admirable Sermon which our Saviour made at his last Supper and his Prayer It consists of 21 Chapters in which the person of Christ consisting of the Divine and humane nature is described In his Gospell is described first Christs person in the first Chapter 2. His Office in the second Chapter to the twelfth 3. His death from the twelfth to the end The best Expositors on him are Calvin Beza Piscator Rollock Tarnovius Musculus Acts Luke in the proem of it makes mention of the Gospell written by him that he might professe himselfe to be the Author of both It consists of 28 Chapters Luke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their sufferings The best Expositors on it are Brentius de Deiu Calvin The 13 Epistles of Paul one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothy one to Titus and one to Philemon the Primitive Church unanimously received into the Canon and never doubted being of their Apostolicall They have their name Epistles à fornia Epistolari qua conscriptae sunt A Lapide Estius Grotius and Vorstius have done well on all the Epistles Imprimis Estius ex Pontificiis saith Vâ—etius The Epistles are for the most part written in this order they have 1. An Inscription wherein is the name of the writer and of them to whom he writes and his wish 2. The matters of the Epistle which are sometimes meerly religious concerning certaine Articles of faith or piety of life or about the use of things indifferent or else familiar things witnessing their mutuall good will 3. The conclusion in which are exhortations salutations wishes or other familiar matters There are 21 Epistles 14 written by Paul and seven more written by Peter John JAmes and Jude Concerning the time and place in which the severall Epistles were written it is not easie to determine I will premise something about the order of the Epistles before I speake of them particularly Some of Pauls Epistles were written before his imprisonment some in his bonds both former and latter Before his imprisonment the first of all that was written were both the Epistles to Thessalonians they were written from Corinth the 8th or 9th yeere of Claudius Titus was written by Paul in those two yeeres that he staied at Ephesus Galatians At the end of the two yeeres that Paul was at Ephesus the Epistle to the Galathians seemes to be written 1 Cor. 16. 2. by which words the Apostle seems to intimate that this Epistle to the Galathians was written before that to the Corinthians Corinthians Paul living two yeeres at Ephesus in the 11th and 12th yeere of Claudius the Corinthians wrote to him 1 Cor 7. 1 and that by Stephanus and Fortunatus which they sent to him Ch. 16 17. by whom Paul seemeth to have written backe the first Epistle to the Corinthians for in that he exceedingly commends them of Corinth It was not written from Philippi as the Greeke superscription hath it but from Ephesus as the Arabicke interpreter hath it as is manifest Chap. 16. v. 8. The second Epiâ—â—ile to the Corinthians and the first of Timâ—thy strive for priority sub judice lis est Both of them were written a little after Paul departed from Ephesus and while he travelled to Macedonia but it is not manifest which was the first First Epistle to Timothy Some thinke that this Epistle was written by Paul in his bonds but not rightly for he makes no mention of his bonds in it It is probable that it was written from Athens as it is in the Arabicke subscription when he came from Macedonia to Greece and so it was written after the first Epistle to the Corinthians Romans The Epistle to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Jerusalem that there he might gather the collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were twofold former and latter One onely viz. the latter to Timothy seems to be written in the latter bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helpes for the preserving of his life as appeares by the 2d chapter and 25 verse of that Epistle and the 4th chapter 10. and 18. verses Paul sent him backe againe to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Jerusalem Chap. 4. vers 22. The Epistles to the Colossians Ephesians Philippians and
good Those two kind of properties which are said to be in God differ from those properties which are given to men and Angels In God they are infinite unchangeable and perfect even the Divine essence it selfe and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meere qualities divers they receiving them by participation onely not being such of themselves by nature It is hard to observe an accurate methode in the enumeration of the Attributes Zanchie Doctor Preston and Mr. Storke have handled some few of them none that I know hath written fully of them all CHAP. III. GOd in respect of his nature is a Spirit that is a substance or essence altogether incorporeall This the Scripture expressely witnesseth John 4. 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soule of man or an Angell Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of excellencie and singularity above the rest Angels are Spirits the soules of men are spirits but God is a spirit by a kind of excellency or singularity above all spirits the God of spirits Num 16 22. the Father of spirits Heb. 12. 9. the Authour of spirits and indeed the spirit of spirits The word spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefely of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the Godhead absolutely as Iâ—hn 4. 24. or more restrictively the divine nature of Christ Heb. 9. 14. 1 Pet. 3. 18. secondly personally for the third person in the Trinity commonly called the Holy spirit or Ghost 1 Cor. 2. 11. Iâ— the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods spirit propheticall 1 Sam. 10. 6. 10. miraculous or the sanctifying graces Ephes. 5. 13. Reasons 1. God is a spirit because a spirit is the best highest and purest nature God being the most excellent and highest nature must needs be a spirit too 2. God is a most simple and noble being therefore must needs be incorporeall Angels and Souls have a composition in them their essence and faculties are distinguished they are compounded of Subject and Accidents their nature and qualities or graces but Gods holinesse is his nature 3 God is insensible therefore a Spirit Spirits are not subject to senses John 1. 18. This confutes 1. Tertullian who held God to be Corporeall then he should consist of matter and forme 2. The Anthropomorphites who ascribed to God the parts and members of a man they alleage that place Gen. 1. 27. But some thinke the soule is the onely subject and seat in which the Image of God is placed grant that it was in the body likewise it being capable of immortality yet a man was not said to be made after the Image of God in respect of his corporall figure but in respect of knowledge righteousnesse and holinesse Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Ob. God is said to have members face hands eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Sol. The word hand and eye is taken figuratively for the power of seeing and working which are actions that men performe with the hand and eye as an instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes againe those words are taken properly for members of the body of some such forme fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so what ever hath a being may be called a body in this sence Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and forme so Angels are incorporeall 3. This shewes the unlawfulnesse then of painting the Godhead Cajetane disliked it Bellarmine argues thus Man is the Image of God but man may be pictured therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soule which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soule which cannot be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teâ—cheth us this practicall use John 4. 24. Blesse the Lord O my soule Psal. 103. whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 2. God though invisible in himselfe may be knowne by things visible He that seeth the Sonne hath seene the Father John 14. 9. We should praise God as for other excellencies so for his invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot onely make thee poor sick but make thy conscience roare for sinne it was God put that horrour into Cain Judas Spira's spirits He is a Spirit and so can deale with the Spirit 2. Take heed of the sinnes of the heart and spirit pride unbeleefe insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not onely arise from but are terminated in the spirit These are first most abhorred by God He is a Spirit and as he loveth spirituall performances so he hates spirituall iniquities 6 Gen. He punisht the old world because all the imaginations of the thoughts of their hearts were evill 2. Most contrary to the Law of God which is chiefely Spirituall 3. Sinne is strongest in the spirit as all evill in the fountaine Matth. 15. 19. 4. Spirituall evill make us most like the Devils who are Spirituall wickednesses All sinne is from Satan per modum servitutis these per modum imaginis God is most Simple Ens Simplicissimum Simplicity is a property of God whereby he is voide of all composition mixtion and division being all
essence whatsoever is in God is God Simplenesse is the first property in God which cannot in any sort agree to any creature This is proved that God is Simple by removing from him all kinds of composition which are five 1. Of quantitative parts as a body 2. Of essentiall parts matter and forme as a man consists of Soule and body 3. Of a genus and difference as every species 4. Of subject and accidents as a learned man a white Wall 5. Of act and power as the Spirits Every creature is subject to composition and consequently to division All things which are Created are made by joyning together more things then one in one and so they consist of divers things Some have a more grosse and palpable composition of parts both essentiall and integrall as a man of soule and body and the body of flesh bloud bone and such parts The Spirits which have not so plaine a composition are yet compounded of substance and accidents sustained by that substance and inherent in it for the substance of an Angell and his faculties and qualities are different things his life is one thing his reason another his will another his power wisdome nimblenesse other things So the soule of a man and all Created things are made up of many things conjoyned in one God is absolutely Simple he is but one thing and doth not consist of any parts he hath no accidents but himselfe his essence and attributes are all one thing though by us diversly considered and understood If he did consist of parts there must be something before him to put those parts together and then he were not eternall Isay 43. 10. he is one most pure and meere act In God to be to will and to doe are the same John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life and be life to be in the light and be light are the same God is therefore called in the abstract light life love truth John 14 6. 1 John 4. 8. This is one reason why God is so perfect because he is Eus Simplissimum In every kinde a thing is so much perfect by how much it is more Simple and pure Whence the same Hebrew word signifieth both Simple and perfect 2. No accidents are in God when we affirme that God is good and gracious we meane it not as when we say so of men in men they are qualities vertues in God they are his essence 1. We should be simple as Doves Matth. 10. 16. Simplicitas Columbina non asinina Carthusian Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity which God worketh and which is pleasing to him Simplenesse and Simplicity of heart is the maine thing in Christianity Ephes. 6. 5. Col. 3. 22. 2. Here is matter of joy and comfort to the good mercy and love are Gods essence Isay 54. 8. and of feare and terrour to the wicked because Gods anger and justice are his essence and he is unchangeable God is Living He is often called the living God in opposition to dead Idols turne from Idolls to serve the living God Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth 3. 13. Judg. 8. 19. Isay 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. He is called life 1 John 5. 10. the fountaine of life Psal. 36. 9. He hath his name in Greek from life He saith often of himselfe I live as if he should say I alone doe truly live and he often addes for ever Deut. 32. 40. The oath which the Father 's used is most frequent the Lord liveth Jer. 5 2. and 12. 16. for they swore by him who truly and alwayes lives He himselfe sweares by nothing but by his life and holinesse Jud. 8. 24. Ruth 3. 3. This Oath is used 14. times in Ezekiel Zeph. 2. 9. Jer. 46. 18. 22. 24. Isay 49. 18. Deut. 32. 40. Numb 14. 21. 28. God is called the living God 1. To distinguish him from the false Gods of the Gentiles which were dead and sencelesse Stocks Act. 17. 15. 2. To represent unto us the active nature of God he is all life 3. To direct us to the Fountaine or Well of life from whom all life is derived unto the creature by a threefold streame 1. Nature God is the authour of the life of nature Gen. 2. 7. Act. 17. 28. 2. Grace he is the authour of that life John 1. 2. Ephes. 4. 18. 3. Glory he is the authour of the life of glory Rom. 2. 7. A reasonable life to which God resembleth his is a power to performe variety of regular and limited actions to a certain known end and that out of choice and councell Gods life is his power of working all things according as seemes good to himselfe after his owne Councell for his own glory to say he liveth is to say he doth perpetually worke Life in things bodily ariseth from the union of the body and the soule together and in things that be not bodies but spirits from the perfection of the matter and qualities of them Our owne life is a power by which we are able to produce lively actions Gods life is that power whereby he is fit to worke or produce all sorts of actions suitable to the perfect essence of his divine Majesty Or it is that whereby he knoweth willeth and affecteth and can doe all sort of actions beseeming his excellent nature Reasons 1. From the effects of life God understands wils loves therefore he truly lives for these are all the properties of livers therefore Aristotle often concludes from this that Because God understands all things that he lives a blessed life 2 Those things live which move and stirre themselves God doth all things by himselfe he is the first and perfectest cause of all therefore he most properly lives and that a most blessed life 3. From his name Jehovah he is Jehovah who is by himselfe and most perfectly and of whom all things are which are and live God therefore so lives that he is the Authour of all life to all livers and therefore he is called our life Deut. 30. 20. John saith of Christ in him was the Authour of life and Act. 3. ye have killed the Author of life Amongst the creatures which are subject to our sense there is a three fold kinde of life Two more imperfect the third more perfect The former is the life of vegetation or growth by which things are able to doe what is requisite for the attaining and maintaining of their full strength and nature and the propagating of their kinde according to their severall kinds The second is the life of sence whereby things are inabled to discerne things hurtfull to them and things good for them to shune the one and to seek the other These are imperfect kinds of life
Symbolically Isay 66. 1. Act. 7. 49. 2. From Reasons 1. From the Simplicity of the Divine essence God is a pure act therefore altogether indivisible and therefore he is in every thing and in every part of every thing whole and undivided 2. Whatsoever is in its essence infinite that also is every where present else it should be terminated in place God is infinite in his essence and being therefore also of an infinite presence Each creature is limited by place though spirits doe not fill up a place by commensuration of parts yet they have a certaine compasse as I may call it beyond which their essence extendeth not they are so here that they are not there so in heaven that they are not the same time on earth But God is altogether above place he is omnipresent not by any materiall extension but after an incomprehensible and unexpressible manner He is quite above all place wholy without and within all and every place and that without all locall motion or mutation of place He is everywhere totally and equally he was as well in the Jewish Synagogues as in the Temple of Jerusalem or Holy of Holies as well in earth or hell as in the heavens in respect of his essence Gods being in every place is not first by multiplication there is not a multiplication of his being as loaves were multiplyed so that they held out to doe that which otherwise they could not for then there should be many divine essences nor secondly by division as if part of his nature were in one part of the world and part in another but he is wholy wheresoever he is Nor thirdly by commixtion as if he came into composition with any creature He is not the aire or fire but he is every where effectively with his essence and being repletively he fils all places heaven and earth Yet he fils not up a place as a body doth but is present everywhere by being without limitation of place so that he coexists with every creature Where any creature is there is he more then the creature and where no creature is there is he too all the sinnes that we commit are done in his presence and before his face Isay 65. 3. Psal. 51. 4. as if a thiefe shold steale the Judge looking on We should set the Lord therefore alwayes before us as David Psal. 16. 8. We should be comforted in troubles and patient Phil. 4. 5. a Child will not care so long as he is in his Fathers presence Psal. 23. 4. Ob. God is said to descend and ascend Sol. This hinders not his being every where 1. He is said to descend as often as by any visible shape objected he testifyeth his presence as Gen. 18. 21. Exod. 3. 8. when God withdrawes that presence he is said to ascend as Gen. 35. 13. 2. When God by the destruction of his Enemies and deliverance of his owne testifyeth of his Church that he is with it on earth Isay 64. and the contrary Psal. 68. 19. Ob. If God be everywhere how is he then said to dwell in heaven Psal 2. 4. Sol. In respect of his essence God is every where and in every thing as well as in heaven but he doth more manifest his glory wisedome power and goodnesse and bestowes his grace more liberally on his Angels and Elect in heaven then he doth here below Ob. How can God be said to depart from man if he be every where Sol. He departs not in respect of his essence but in respect of the manifestation of his presence The Schoolemen say God is five wayes in the creatures 1. In the humanity of Christ by hypostaticall union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In heaven by his Majesty and glory 5. In Hell by his vindicative justice 1. This may teach the godly to be sincere and upright because they walke before God Gen. 17. 1. he is present with them understands their secret thoughts and imaginations Psal. 139. 7. 8. Jer. 23. 23. 24 This should curbe them from committing secret sinnes and incourage them to perform private duties Matth. 6. 6. approving themselves to their Father who seeth in secret Solitarinesse should not imbolden us to sinne nor hinder us from well-doing It was Josephs reason to his Mistresse how can I doe this great evill though they were alone God was present Two religious men took two contrary courses with two lewd women whom they were desirous to reclaime from their ill course of life the one came to one of the women as desirous of her company so it might be with all secrecy and when she had brought him to a close roome that none could prie into then he told her that all the bolts and barres which were could not keepe God out The other desired to accompany with the other woman openly in the street which when shee rejected as a mad request He told her it was better to doe it in the eyes of a multitude then of God 2. This serves to confute the Lutherans who hold Ubiquity to be communicated to Christs body and therefore they say his body is in the Sacrament and every where else because it is assumed by God but this is false for the reason of Gods omni-presence is the infinitenesse of his nature and therefore it can be no more communicated to the body of Christ then the Godhead can for his humane nature might as well be eternall as everywhere Christs body is a finite creature and though it be glorified yet is not deified It is an incommunicable attribute of the Deity to be in many places at one and the same time 3. Let us esteeme God a greater good then any creature friends are distant one from another God is with us in our journies and families He onely is the object of Prayer for he is everywhere to heare thee and so are not Angels God himselfe comforts his people by promising his gracious presence Gen. 46. 4. Exod. 3. 12. Josh. 1. 9. Isay 43. 1. 4. No man by wit or policy flight or hiding himselfe can escape the hand of God for he is everywhere present Amos 9. 1. 2. 5. This is a terrour to the secret devisers of wickednesse their Plots are discovered God is Eternall Eternity is a being without limitation of time Time is the continuance of things past present and to come all time hath a beginning a vicissitude and an end or may have but Gods essence is bounded by none of these hedges First he is without beginning he is before time beyond time behind time as it were and above all circumscription of time From everlasting to everlasting thou art God He is what he is in one infinite moment of being as I may speak I am Alpha and Omega Rev 1. 8. In the beginning God made all things and he that made all things could not have a beginning himselfe What
for thousands so it should be rendered he spake of Gods mercy in the sixth verse see Ephes. 3. 7. Titus 3. 4. it is called great kindnesse Neh. 9. 17. Marvellous kindnesse Psalm 31. 21. Mercifull kindnesse Psalm 119. 2. Everlasting kindnesse Isa. 54. 8. Excellent loving kindesse Psalm 36. 7. Multitude of loving kindnesse Isa. 63. 74. We should shew loving kindnesse unto Christ and one unto another 2 Pet. 1. 3. 1 Cor. 13. 4. Some mention two other vertues 1 Gods jealousie by which he will have all due glory given to him and suffers not the least part of it to be communicated to the creature This care of his honour and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves as on the builders of Babell Gen. 11. 4. the Bethshemites 1 Sam. 6. 19 Nebuchadneâ—ar Dan. 4. 29 30. and Herod Acts 21. 22 23. 2 His humility by which God descends to our capacity and graciously provides for our weaknesse examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodome with David and others and especially the incarnation of Christ. CHAP. XIV SO much be spoken concerning Gods will affections and vertues there followeth Power in God by which God by the bare beck of his wil effecteth all things which he wil and howsoever he will perfectly without labour and difficulty and can doe perfectly all things which he can will this is called Absolute Power by which he can doe more things then either he doth or will Actuall power is when God causeth those things to exist which he will have exist Both Gods Absolute and Actuall power is Active onely and no way Passive This power of God is infinite 1 In respect of the Divine essence since it flowes from the infinite nature of God for it is a most certaine rule that the faculties and powers of the Subject flow from the forme and agree with the forme Secondly in respect of the object and effects for God doth never so many and so great workes but he can doe more and greater although we must hold that God can not make a creature of infinite perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine power is so farre exercised on the object as the passive power of the object extends it selfe but infinite perfection imports a pure act Thirdly in respect of duration which is perpetuall as his essence is therefore this force and power of God is deservedly stiled Omnipotency Job 42. 2. Gods power is not onely potentia or multipotentia but omnipotentia for degree infinite shall â—ny matter be hard for the Lord The Scripture conâ—irmes the omnipotency of God 1 Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psalm 89. 13. Gibbor powerfull Deut. 10. 17. 2 Effectively when it witnesseth that God can doe all things Matth. 3. 9. 19. 16. Marke 14. 36. Luke 18. 26. Ephes. 3. 20. Hitherto belong all the works of the divine power and supernaturall miracles 3 Negatively when it denies any thing to be difficult to him much lesse impossible Gen. 18. 14. Jer. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4 Symbolically when it gives him a strong right hand a stretched out arme 1 Chron. 29. 12. Jer. 32. 17. Ephes. 1. 19. Reason proves it also 1 His essence as was said is infinite therefore his power 2 He is most perfect therefore most powerfull 3 Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongeth to God the first Article of our faith teacheth us to believe that God is omnipotent God can worke by weake meanes without meanes contrary to meanes Gods power is Essentiall and Independent it is the cause of all power John 19. 8. it reacheth beyond his will Matth. 26. 35. 2 It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten legions of Angels The object of Divine power are all things simply and in their owne nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God can not doe because he can not will them nor can he will and doe contrary things as good and evill or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himselfe suffer he can not not beget his Sonne from eternity for all these things doe ex diametre oppose the Divine Immutable Simple most true and perfect essence God can not create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essentiall definitions of a creature of a man and a body not to be able to doe all these things is not impotency but power for to be able to doe opposite things is a signe of infirmity being not able to remaine altogether in one and the same state God is therefore omnipotent because he cannot doe these things which argue impotency as if I should say the Sunne is full of light it cannot be darke Yet it is not so proper a speech to say God can not doe these things as to say these are acts too meane base and worthlesse to be effects of Divine power Haec non possunt â—ieri rather then Deus non potest facere saith Thomas Gods omnipotence lies in this that he is able to doe whatsoever is absolutely simply and generally possible A possible things is that the doing of which may be an effect of Gods wisdome and power and which being done would argue power and perfection and impossible that which can not be an effect of wisdome and power but if it should be done would argue weakenesse and imperfection in God 2 In respect of manner he doth it with a word Let there be light said he and there was light 3 He can doe all things of himselfe without any creatures helpe Gods power is â—â—iled Might of power Ephâ—s 1. 19. and it is seen in his workes of creation making all things of nothing therefore that followes the other in the Creed 2 In his workes of providence 3 In his Word Rom. 1. 16. Gods power is limited and restrained 1 By his nature he can not contradict himselfe 2 Regulated by his will he can not doe evill 3 By his glory he can not lie
he is truth it selfe nor be tempted of evill Jam 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and pâ—tâ—stas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is prâ—perly authority right to do a thing as a King hath over his Subjects a father over his chilâ—dren a husband over his wife a master over his servants of which Chriâ—t speaks John 17. â— Matth. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to doe something as some great King may have power to overcome his enemies over which he hath no authority A lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to doe it It serves both for a spurâ—e to doe well since God is able to save Gen. 17. 1. and a bridle to restraine from evill seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it selfe none shall deliver them out of his hand 1 Cor. 10. 22. and it condemnes the godly which distrust the power of God Num. 11. 21. John 21. 32. Remembring not that he hath unlimited power The Lords Prayer ends thus For thine is the power This ministers comfort to those which have God on their side they need not fear what man or devil can do against them He can strengthen them in spirituall weaknesses against sin and unto duty all the divels in hell are not able to plucke them out of his hands Matth. 16. 18. John 10. 28 29. If a people fall from him he is able to graffe them in againe Esay 44. 22. Rom. 11. 23. they are kept by his power through faith to salvation 1 Pet. 1. 5. He can protect them against their enemies though they be never so many Dan. 3. 17. Psalm 3. 6. He can and will make you strong in his power to beare patiently all afflictions God is able to raise them up againe when they are rotten in the grave at the generall resurrection Heb. 11. 19. We should not despise a weake Christian God is able to make him strong we should by this strengthen our faith in Gods promises as Abraham Rom. 4. 22. it is prefixed in the Creed as the prop of our beliefe in the Articles of our Christian faith That Commandement be strong in Christ and in his power includes a promise that he will give us his power if we seeke to him and rest on him for it were a very mocking to bid us be strong in him if he would not communicate his strong power to us if we have any strength either of body or mind to doe any thing we must returne to him the glory of it and be ruled by him in the use of it because we have it from him and hold it at his meere pleasure Oh saith God to Job can you doe this and that and then who made the clouds by which question he would cause Job to see his own impotency and Gods omnipotent power CHAP. XV. FRom all these before-mentioned Attributes ariseth the Glory or Majesty of God which is the infinite excellency of the Divine essence Heb. 1. 3. Exod. 33. 18. Psalm 29. 9. This is called the face of God Exod. 33. 20. and light inaccessible 1 Tim. 6. 16. which to acknowledge perfectly belongs to God alone yet the revelation and obscurer vision thereof is granted to us in this life by the ministery of those things which are seen and heard the clearer in the life to come where we shall see God face to face 1 Cor. 13. 12. Matth. 18. 10. God is and ever shall be exceeding Glorious Exod. 15. 11. Deut. 28. 58. Glory is sometime taken for outward lustre and shining as one glory of the Sunne sometimes for outward decking and adorning as long haire is a glory to a woman but the proper signification of it is excellent estimation by which one is preferred before others Glory is used metonymically for that which is the ground and matter of glory as Prov. 19. 11. 20. 29. Sometimes the glory of God signifieth the very essence and nature of God as Exod. 33. 18. Sometimes it is used to signifie some of Gods Attributes Ephes. 1. 12. that is his grace and good will by shewing forth of which he makes himselfe glorious Sometimes it is put for some worke of God which is great and marvellous John 11. 40. that is the grace and powerfull worke of God in raising up thy brother Lazarus unto life againe Exod. 25. 16. 40. 35. that is some extraordinary splendor as R. Moses expounds it which God created thereby to shew forth his magnificence and glory Glory is taken essentially as it signifieth the nature and attributes of of God or else respectively as it signifieth the acknowledgement and celebration of his Majesty and this is called properly glorification this may have more or lesse Or secondly much to the same purpose the glory of God may be taken two waies 1 For the inward excellency and worth whereby he deserves to be esteemed and praised 2 For the actuall acknowleding of it for glory is defined a cleare and manifest knowledge of anothers excelcellency therefore the glory of God is two-fold First Internall which is againe twofold 1 Objective that glory of God is the excellency of his Divine nature for such is his Majesty and excellency that he is infinitely worthy to be praised admired and loved of all 2 Formall is his owne knowledge love and delight in himselfe for this is infinitely more the glory of God that he is knowne and beloved of himselfe then that he is loved and praised by all creatures Men or Angels becâ—use this argueth an infinite worth in Gods own nature that an infinite love and delight is satisfied with it God hath this kind of glory objectiv and formall most fully even from all eternity therefore when he is said to make all things for himselfe or his glory it is not meant of this inward glory as if he could have more of that Secondly Externall and that againe 1 By way of object viz. when he made the Heavens and Earth and all these glorious creatures here below which are said to shew forth his glory Psalm 19. that is objectively they are the effects of his glorious wisdomâ— and power and so become objects of mens and Angels praises of him and as the glory of men consists in outward ornaments so Gods glory consists in having such creatures men and Angels to be his followers 2 Formall when men and Angels doe know love and obey him and praise him to all eternity The Scriptures every where extoll the Majesty and glory of God 1 Essentially when it cals God Great Most high Glorious Acts 7. 2. The God of glory
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to doe or not to doe whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evill is done or shall be Gods Decree is called Counsell because it is done most wisely all things being so ordered as is most agreeable to tâ—â—est reason as if things had been long debated or consulted of before though the Divine Nature be free from all need of cousulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsell It is an eternall determining of all things which have been are or shall be so as himselfe saw fittest to have them upon best reasons knowne to him though not to us The Decree of God extends to all things good and bad and the rule of it his owne wisedome and good pleasure guided by his wisedome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisedome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of everie thing whatsoever the Creature it selfe workes or God concerning it that was decreed from eternity so to be Matth. 10. 29. it reacheth to greater matters the Incarnation and comming of Christ Psalme 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kindome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comâ—s to passe otherwise then as hee hath decreed it shall come to passe we doe not onely subject res ipsas but modos rerum to the Will and Decree of God Neither hath God decreed onely good things but even justly the evill workes of evill men for evill in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 17. Rom. 11. 33. 3. Just. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himselfe â—vâ—nso O Father saith Christ because it pleaseth thee 5. Certaine firme 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. It was one of Vorstius prodigious Doctrines to maintaine that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude meanes but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concernes all Creatures the Decree of Creation and Government or Providence 2. Speciall which belongs to reasonable Creatures Angels and men it is called the Decree of Predestination and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious workes of God 2. the execution of the Decree of Reprobation partly in evill Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefely concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like meanes as counsell shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Acts 4. 28. Election is onely of the end this is of the meanes also By Divines Predestination is used to signifie the Decree of God concerning the eternall and Supernaturall estate of Angels and men or of men elect and reprobate although predestination concerne Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. But with the ancient Latines Destinare is used of punishment as well as reward and ancient Devines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsell determining with himselfe from all eternity to create and governe man-kinde for his speciall Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternitie to call those whom he hath loved in his Sonne Christ and through faith and good workes to make them vessells of eternall glory Or thus Predestination is the infallible purpose of God whereby he hath made choise of some and rejected others according to the pleasure of his owne will The Lord hath not onely decreed in generall that hee will save some which believe and condemne those which continue in infidelity but he hath determined whom and how many he will bring to holinesse and life eternall for the praise of his Grace and how many he will leave to themselves and punish for sinne for the praise of his Justice The ancient Fathers call that Verse Rom. 8. 30. The golden chaine of our salvation The parts of Predestination are two Election and Reprobation This Doctrine of Election is profitable to be taught in the Church of God for it sets forth the profound depth of the Lords love the glory and riches of his grace and mercy ascribing the whole praise of our Vocation Justification Adoptition and Glorification to the Mercy of God it holds forth the wonderfull Wisedome of God Romans 11. 33. It sets out his Power and Soveraignty Romans 9. 20. The word Election signifieth 1. The chusing or taking of one into some office 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale Psalme 78. 70. or Church John 6. 70. 2. The making choise of a Nation to bee Gods peculiar people upon whom passing by others hee will bestow his Lawes Ordinances and singular pledges of his love Deut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25. 3. It is put for the Elect themselves as Rom. 11. 7. 4. It is taken for the execution of Gods eternall Decree or the separation of certaine men in time by effectuall vocation Luke 18. 7. Col. 3. 12. Apoc. 17. 14.
fall of the Devill and mans fall 10. Either the world was eternall or had a beginning it could not be eternall 1. Because it is compounded of divers parts those in nature contrary one to another which could not meete together in that order themselves therefore it was made by some-what and then either by it selfe which could not be for that which maks is before that which is made and the same thing cannot be before it selfe or by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternall because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternall is the first thing consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chiefe work-man of all things in time But concerning the time of the yeare when the world was made whether in Summer Autumn or the Spring wee will not raise any curious and unprofitable questions See Sarsons Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creatiâ—n there was no matter at all the Divine power drew out nature it selfe not out of any pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nâ—thing but nothing had the Lord Almighty Whereof wherwith whereby to build this Citie Thus were created all incorporeall and immateriall substances the Angels the reasonable soule and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the Dust or Slime of the earth Gen. 2. 7. Beasts and Birds out of the earth Gen. 1. 19. which yet God did meerely of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe foure things in Gods Creation 1. His command whereby he said Let there be light and there was light Gods words are things 2. His approbation whereby all things are acknowledged as good God saw they were good That is apt for the end for which they were made free from all defect and deformity or punishment Gen. 1. 31. 3 Ordination and appointment whereby He assigned unto all creatures their use Jeremy 52. 1â— He made nothing in vaine 4 A sanction of a Law and Decree which the creatures must alwayes observe called a Covenant with day and night Hitherto of the efficient cause and the matter there followeth the forme of Creation which may be considered either in respect of God or in respect of the things created 1 The manner of Creation in respect of God is this He did not create the World by a necessity of nature but according to the Eternall and Immutable yet most free decree of his will 2 By his word and bâ—ck alone without any change wearinesse or toyle He made and established all things 2 The forme of Creation in respect of the things created is two fold 1. Internall viz. the very force and power of nature imprinted by God both in all things in a common manner and respect and in the severall kinds according to the particular essence and condition of every thing by which they are made powerfull to proper or common operations 2. The externall forme is two-fold partly a suddaine and momentary production of all things partly a most beautifull disposing and excellent order of all things produced both in themselves and among one another The world hath its name in Greek from beauty God could have created them all at once but he made them in the space of siâ—e daies that he might shew 1. His power in producing whatsoever effects he would without their generall causes while he enlightned the world made the earth fruitfull and brought plants out of it before the Sun and Moone were created 2. His goodnesse and liberality while he provides for his creatures not yet made and brings the living creatures into the earth filled with plants and nourishment men into a world abundantly furnished withall things for necessity and delight 3. That we might thereby more easily conceive that the world was not made confusedly or by chance but orderly and by counsell and might not perfunctorily but diligently consider the works of Creation How should we deliberate in our actions which are subject to imperfection 〈◊〉 it pleased God not out of need to take leasure So much for the forme of Creation there remaines in the last place the end which is two-fold 1. The last and chiefest the glory of God the Creator in manifesting his goodnesse power and wisedome which excellencies of God shining forth in the existence order and wonderfull workmanship of all creatures and in the wise government and administration of them God would have acknowledged and praised by reasonable creatures Psal. 19. 1. and 10. 24. Prov. 16. 4. Rom. 1. 20. 36. 2. The next end for the worke it selfe that all things should serve man and be usefull to him especially to further the salvation of the Elect. Genesis 1. 20. Psalme 8. 4 5 6. 1 Corinth 3. 21. 22. It serves to confute sundry errors 1. The Arrians which said the world was made by Christ as the instrument and secondary cause that place Rom. 11. 36. doth not prove an inequality of persons 2. The Manichees which held two beginnings contrary to themselves God the authour of good things and the devil the authour of evil this is blasphemy against God and is contrary to what Moses saith Gen. 1. 31. 3. Aristotle that held the world was eternall though some say he did not Democritus who held that the world was made by a casuall concourse of atomes and that there were infinite worlds when the Scripture speaketh but of one God sent his Sonne into the world not worlds See the discovery of the world in the Moon Proposit. 2. Galene who having read the fifth Chapter of Genesis said that Moses said much but proved little 2. It condemes 1. Those which set their affections on the creature if there be beauty in that what is in the Creatour 2. Those that abuse the creatures by cruelty or pretended Lordship 3. Those which mock
made and adorned so it is probable that the Angels were made together in a great multitude After the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The Heavens and all the host of them It is plain from Job 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner-stone thereof then the Sons of God that is the Angels Job 1. 7. Snouted for joy An Element is that whereof any thing is compounded and it selfe uncompounâ—ed Each element is superiour to other not more in place then dignitie The dry land is called earth which is a firme cold dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation The Psalmist describes the creation of the earth Psal. 104. vers 5 Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be removed for ever The earth is the heaviest and lowest element It is so made that it doth stand firme in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist nay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till come to lye upon some solid bodie that it may hold it up stay the motioÌ„ of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedfast in the very midst of the aire It is Gods worke who hath founded it on his Basis that it cannot be moved This worke is often mentioned in the Scripture Joh 26. 7. There is nothing which might hold it up yet behold it hangeth still and quiet as if it had some pillar or base upon which to rest it selfe The Lord doth in larger words commend it to the consideration of Job when himselfe comes to speake with him Job 38. 4. 6. God there compareth himselfe to a builder that layes the foundation and then sets up the building by line and measure and convinceth Job of his weaknes that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Job was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work because it is both necessary and unsearcheable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firme all that is built upon it will totter and tumble and come downe quickly so if the earth this lowest part of the world should shake or reele and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be changed from place to place building and houses would still bee falling and tumbling down off the earth did it not keepe its own room nay heaven earth would come together utter confusion would overturne the face of the earth and men beasts and all things below would come to nothing So needfull it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearcheable who can find out to the full the reason of this so necessary a work Every heavy thing we see must have something to keepe it up something on which to rest it selfe that it may goe no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not thinke that God doth hold it up by an immediate violent supernaturall or miraculous working but in a naturall way by ordering the principles of nature so that they shall necessarily concurre to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtill thin and spirituall nature and their propertie is to ascend to goe upward still so as the light still flies higher and some of a more grosse thicke and heavie nature and the property of these is to move downward and still the heavier to make it selfe a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must bee confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will bee quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it selfe to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Job upon what bee the sockets of it fastned It is a worke of God exceeding our capacitie and must therefore quicken and call up our admiration We should blame our selves for so seldom putting our selves in mind of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome and of our weaknesse and follie to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our dutie Oh how brutish and blockish are we So strange so mightie a worke is done and continued in our sight here it was done before I was here and here it will remaine and bee continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet
signe that there is no difference betweene them but that the second is added to insinuate the perfection of the image There is a four-fold image or likenesse 1. Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father 2. By participation of some universall common nature so a man and beast are like in the common nature of animality 3. By proportion onely as when we say the Governor of a Common-wealth and the Pilot of a ship are like 4. By agreement of order when one thing is a patterne or exemplar and the other thing is made after it now when man is said to be like God it is meant in those two last waies Christ was the essential image of God Mans was imago repraesentantis aliter imago imperatoris in nummo aliter in filio Augustine The Image of God in which man was cteated is the conformity of man unto God 1. In his soule 2. In his body for his soule 3. In the whole person for the union of both The soule of a man is conformable to God in respect of its nature faculties and habits 1. In respect of its nature essence or being as it is a spirituall and immortall substance The Scripture witnesseth 1. that the soule of man is a spirit Matth. 27. 20. Acts 7. 59 2. That it is immortall 1. Because it cannot bee destroyed by any second cause Matth. 10. 28. 2. Being served from the bodie it subsists by it selfe and goes to God Eccles. 12. 7. Luke 16. 22. 3. Because it is a simple and immateriall substance not depending on matter the minde workes the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortall things and with a wonderful quicknesse searcheth after heavenly divine and eternall things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soule it selfe Because it is every good mans hope that it shall be so and wicked mans feare 5. The foode of the soule is immortall 1 Pet. 1. 23. the evident promises of eternall life prove the soule to be immortall He that beleeveth in me hath eternall life and to day thou shalt bee with mee in Paradise Nothing can satisfie the soule but God 6. Man is capable of vertue and vice of immortall desires and affections 7. The soules of Adam and Eve were not made of any matter but came by immediate creation in whom God gave a specimen what he would perpetually doe with other men That is but a Cavill that Solomon Eccles. 12. 7. speakes only of our first Parents Children are called the fruit of their Parents body to note that that they are only fathers of their flesh they have another namely God which is Father of their Spirits Saint Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have soules propagated no lesse then bodies Many collect the immortality of the soule and salvation of Jobs children because they were not doubled as the rest of his estate was 2. The soule of man is conformable to God in respect of its faculties in its understanding will and memory is like the Trinity 3. In the qualities graces and admirable endowments of it In the understanding there was 1. An exact knowledg of God and all Divine things Coloss. 3. 10. knowledg is a principall part of Gods image by reason hee was enabled to conceive of things spirituall and universall 2. A perfect knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practicall part of his understanding in all doubtfull cases Hee knew what was to be done 2. In the will there was holinesse Ephes. 4. 24. 3. His affections were under the power of grace From this image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetness Mans body also after a sort is an image of Divine perfection Observe 1. The Majesticall forme of it of which the Heathens tooke notice but the structure of the bodie a man should be taught to contemn the earth which his feete tread upon and to set his heart upon heaven whether his eyes naturally tend 2. Gods artifice in it Psal. 139. 15. Thou hast curiously wrougâ—â— me and I was wonderfully made Materiam superabat opus Of the basest matter dust God made the noblest creature 3. The serviceablenesse of every part for its end and use 4. There is matter of humiliation because it was made of the dust Gen. 3 19. Job 14. 18 10. and 5 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire looke up but the Hebrew and Latine humble him bids him stoop looke downe Adams bodie was mortall conditionally if he had not eaten of the tree there could be noe outward cause of his death for Gods protection kept that off nor noe in ward cause because originall righteousnesse was in his soule and for old age and weaknesse the tree of life would have preserved him from that 3. The whole person consisting both of soule and bodie was conformable to God in respect of his felicitie and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himselfe but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fal is lost for a great part of our rebellion against God the creatures rebellion should mind us of ours we may see somtimes a little child driving before him 100. oxen or kine this or that way as he pleaseth for the infusing of the soul the time when it was infused it is most probable that the body was first made as the organe or instrument and then the soule put into it as God did make heaven and earth before man was made God did not create all the soules of men at once but he creates them daily as they are infused into the bodie There are these two Questions to be resolved 1. Whether immortalitie was naturall to Adam 2. Whether originall righteousnesse was naturall to Adam For the first A thing is immortall foure wayes 1. Absolutly soe that their is no inward or outward cause of mortalitie 1. Tim. 6. soe God onely 2. when it is not soe by nature but immortalitie is a perfection voluntarily put into the
Greenhill on third of Ezek. v. 14. p. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analysis 1. Grammatica quae proprias 2. Rhetorica quae tropicas dictiones excutit 3. Logica quae scopum qâ—ae antecedentium consequentium seriem prâ—bationumque vim indicat Altingius * Illum Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Latini post eos abijs Deum dixâ—re Galli Iâ—ali Hispani mutâ—â—to à Latiniâ— nomine Dieu Dio Dios appellant Germani Angli Belgae Goâ—t vel Godâ—um â—um nuncupant a Act. 17. 27. Rom. 1. 20. 21. * Ephes. 4. 18. There is no equall proportion between the facultie and the object Deum dignè aestimamus dum inaessimabilem dicimus Cyprian De Deo etiam dicere vera periculosum est Ruffin in exposit Symb. Things that excell in Scripture phrase usually are said to be things of God Psal. 36. 6. and 80. 10. John 3 3. * Some uâ—gâ— this what Moses was to the Jewes Christ in the new Testament that was Philosophie to the Heathens enough to save them Erasmus had much adoe to forbeare saying Sancte Socrates ora pro nobis But omnis doctrina Philosophorum â—ine Capite quia Deum ignorabant Lactantius extra ecclesiam nulla salus See Matth. 4. 16. 2 Cor. 4. 3. and Doctor Prideaux in his eighth Lâ—â—ure de Salute Ethnicorum To beleeve there is a God is the foundation of all Religion Caput est primum Divine legis ipsum Deum nâ—sse Loctamius It is a question whether â—man by the light of nature may know that there is a God Though this be denied by the Socinians yet those Scriptures Rom. 1. 19. and Psal. 19. heg seeme to prove it There are two kinds of Demonstrations or proofes 1. A demonstrating of the effects by their causes which is a proof â— priori Principles cannot be demonstrated à causa and â— priori because they have no superiour cause A demonstrating of causes by their effects which is a proofe drawne à posteriori So principles may be demonstrated All principles being Prima and Notissima of themselves are thereby made indemonstrable Quad sit Dâ—us * The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his own word None other in the world can have equall authority John 8. 13. 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. Nulla gens tam effera ac barbara qvae non cognoscat esse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus * Inveniuntur qui siâ—e rege sine lege vivunt qui sub diò degunt qui nudi serarum instar sylvas oberrant avia querunt obvia depascuntur Qui religionâ—â— specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli etâ—amnum inveniuntur Morneus de veritate Christianae relig C. 1. A Iove principium musae * The most pregnant and undeniable pâ—oofe of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sinnes Râ—m 2. 15. Isâ—y 57. 20. 21. Marke 6. 14. 16. So doth common experieâ—ce teach in Murtherers Theeves and the like Marke 9. 44. Act. 16. 25. Act. 12. 6. Psal. 3. 6. and 46. 1. 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitnesse to produce such an effect seeing nothing can doe nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be workes and effects he is of God there be workes and effects therefore there is a God As God is to be felt sensibly in every mans conscience so is he to be seene visibly in the Creation of the world and of all things therein contained Man the best of the creatures here below was not able to raise up such a Roofe as the Heavens nor such a floore as the earth Dâ—cter Preston Job 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cuius â—ria sunt fâ—lia Caelum terra mare The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheeles in a Clocke doe worke together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knowes the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdome of one Generall did not Command over all A number of Letters cannot all fall orderly together to make perfect sence without some Composer Protogenes by the smallnesse of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and â—ffigies of a man presently thinkes of a Painter * Hic compono canticum in Creatoris nostri laudem Si Humani corporla admirabilem constructionem intus extraque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte vero tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Grotius The Sunne is moved by another by whom he is tyed unto such a strâ—ct and unalterable motion that Astronomers can surely tell unto the very minute all the Ecclipses that shall ever fall out so long as the world it selfe shall last Psal. 148. 6. * The Heathens called the Soule of man divinae particulam aurae a parcell of the Divine essence but that speech must be taken â—um grano satis Civill Effâ—cts Politiae Leges probant mentemesse divinam intelligentem illas hominibus tum mâ—nstratem tum conervantem ne Diaboli impiorumodio machinationibus dissolutae corruant Deus enim est Deus ordinis Miraculous Effects Exodus 15. 11. 72. Psal. 18. and 136. 4. Isay 41. 23. A Miracle is a worke of infinite strength or omnipotency surpassing the whole power of created nature as to turne water into wine to multiplie seven loaves to the feeding and satisfying of 4000 men to give the use of sight to one borne blind to arise up a man indeed dead to cure a leprosie with the word The Brideling of wicked Spirits and men The Atheists third objection that Religion is but an humane invention Gen. 4. 3. 4. Gen. 3. 3. Matth. 15. 13. 2 Chron. 7. 5. * He spâ—nds his whole second Booke about this reason The Greekes insinuate that all Arts come from God in
making Minerva the daughter of Jupiter and to have had her generation in his Divine braine As God the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Grammer Logicke Rhetoricke carry upon them the same name There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbam that is Grammer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratio that is Logick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oratio and that is Rhetoricke All second causes depend on the first and we cannot proceed in InfinituÌ„ Quicquid movetur ab alio movetur Some derive Deus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare because the feare of him is planted in the very natures and consciences of all reasonable Creatures others a dando in English God quasi Good his daily mercies and blessings shew that there is a God Act. 14 17 The Heathens lift up their eyes and hands to Heaven in any suddaine distresse Psal. 9. 16. The pure Atheist according to the propriety of that name is hee which generally and constantly denyeth all Deity and beleeveth as he saith The stouâ—est Atheist that ever lived can not resolutely and constantly believe there is no God a Diagorus made a very eloquent Oration that there was no God but the people comming to him applauded him saying that in his Oration he had almost perswaded them but he did so â—lâ—quently that they thought hee was the God b Mornâ—eus cap. 1. de verit Relig. p. 16. c When he wanted fire he tooke one of Hercules wooden Images and made a fire of it saying go to Hercules thou shalt now go through thy thirteenth labour Psal. 14. 1. 53. 15. So Genebrard and Muis expound that 14. Ps. of indirect Atheists who deny Gods Providence Heb. 11. 6. It is not only innatum sed etiam in animo insculptum esse Deos Cic l. 2. de natura Deorum No Atheists almost can be named neither in the holy Scriptures nor in Ecclesiâ—stical Historiâ—s nor in Heathen writings which came not unto some fearfull end See Atheomastix l. 1. chap. 15. d So Domitian Dominus Deus noster sic fieri jubet Suetonius edictam Domini Deique nostri Martiall More Caligula Dominum se Deumque vocarit coegit Aurelius Victor e Psal. 48. 14. f Esay 40. 5. 8. Quid su 〈◊〉 Job 11. 7 8. 26. 14. In the Epistle to my Hebrew Critica Sacra and in the Booke it selfe judaei in legendis et scribediâ— nâ—mi nibus Dei â—ppidò quam superstitiosi sunt interpretantur tertâ—â— praeceptum nomen lehovae non esse prenunciandum librum in quo integrè scriptum est nudis manibus non esse contrectandum Of those two Greeke names See my Greeke Critica Sacra As * Jehovab Jah Ehich Exod. 13. 19. * Vocantur Attributa quia ea sibi attribait Deus nostra causâ Zanchius de Attributis l. 2. c. 11. Attributum est Divinae simplicissimae essentiae pro diversa agendi ratione diversa vera habitudo conceptio nobis expressa M. Stock on Gods Attributes * Proprietates Divinae naturae seu essentiae sunt Attributa Dei essentialia quibus essentiae Divinae veritas ac Majestas nobis innotâ—scit abaliis distinguiturs Wendelinus These Attributes differ not among themselves nor from the Divine essence Esay 43. 25. For my selfe not for my Mercy to teach us that his Mercy is himselfe and not different from his Essence as it is with us God is so light that in him there is no darknesse at all 1 John 1. 5. John 8. 12. 1 John 1. 5. 4. 16. Psal. 105. 8. Jam. 1. 17. Psal. 136. 1. and 100. 5. Psal. 117. 2. Num. 23. 10. Proprietates Dei sunt primi vel secundi generis Primi generis proprietates sunt quae ita Deo competunt ut earum contrariae omni in sint creaturae Cujusâ—odi sunt independentia simplicitas immutabilitas immensitas aeternitas Secundi generis sunt quae ita Deo competunt ut earum expressae imagines in creaturis reperiantur Wendelinus Christian. Theol. l. 1. C. 1. God is called a Spirit 1. Negatively because he is not a body 2. Analogically or by a certaine likenesse because there are many perfections in Spirituâ—Il substâ—nces which doe more shadow forth the Divine nature then any bodily â—â—ng can Doctor Ammes Theol. God is of a pure and spirituall nature To be a spirit implies 1. Invisibility 2. Efficacie and activity Ezek. 1. 20. 3. Simplicitie God is invisible 14. Luke 39. Col. 1. 15 John 1. 18. Consectaries a lib. adver Prax. de anima Rom. 1. 23. Anthropomorphites a sort of Hereticks so called because they misconceived that God had a bodily shape like man Psal. 34. 16. Zach. 4. 10. Quod de Deo dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi debet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dextra Dei significat potentiam majestatem Dei oculi aures Omniscientiam The Scripture referring eyes to God by them intends 1. His knowledge and notice of things Prov. 15. 3. 2. His care Psal. 34. 15. 3. His direction Psal. 42. 8. L. 2. de Imag. Sanct. C. 8. Consectaries from Gods being a spirit and invisible Rom. 1. 9. Rom. 1. 20. a Matth. 5. 8 b Invisibile aliquid dicitur dupliciter inquit Cham. primò per se ipsa sui naturâ—â— ut Deus ut Spiritus sunt invisibiles Secundi per accidens â—um quid in se tale est quidem ut possitvideri sed al qua externa superveniente causa fit invisibile ijs à quibus vel alias potuit vel etiam debuit videri quo modo ijs qui sunt ad Septentrionem invisibiles sunt stellae ad Austrum quo modo stellae quaedam minutissimae sunt invisibiles The Divine essence is simple and altogether uncompounded Simplex proprie dicitur quod compositum ex diversis non est 2 Cor. 12. 3. The Gospell and the wayes of it are not Simple as Simplicity is opposed to the depth of wisedome for therein is made knowne the manifold wisedome of God Ephes. 3. 10. But as Simplicity is opposed to mixture Every thing the more simple in this sence the more excellent In Deo idem est esse essentia vivens vita quia Deus non vivit per aliud essentiae superadditum sed vitam habet inscipso est ipsa vita vivit à scipso per scipsum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consectaries of God simplenesse Simplex quasi sine plicis Sincerus sine cera See prov 11. 20. * A great French paire is called Le bon Chrâ—stien the good Christian because they say it never rots at the core 22. Matth. Christ opposeth a single eye and corrupt one an Israelite in whom is no guile is worth an eccâ— a rare man Mâ—s. Elizabeth Juxton said she had nothing to comfort her but poore syncerity 1 John 5. 20. 21. 115. Psal. 4. 5. Psal. 42. 2. Rom. 9. 26. Graeci Deum vocant 〈◊〉 â vivendo quoniam solus verè vivit
grace of the sanctifying Spirit of God whereby the soule doth freely submit to the will of God in bearing its owne burden without inordinate sorrow or fretting discontent Pâ—tience is 1. Commanded Luke 21. 19. Jam 5. 7. 2 It is commended to us by speciall exampâ—eâ— 1 Of Christ Heb. 12. 2. Rev. 1. 9. 2 Of all the Saints 1 Pet 2. 20 21. James 5. 10. Periissem nisi periissem There is a twofold holinesse 1 Originall absolute and essentiall in God which is the incommunicable eminency of the divine Majesty exalted above all and divided from all other eminences whatsoever For that which a man taketh to be and makes an account of as his God whether it be such indeed or by him fancied onely he ascribes unto it in so doing a condition of eminency above and distinct from all other eminencies whatsoever that is of Holinesse Psal. 49. 18. Esay 17. 7. Habak 1. 12. 2 Derived or relative in the things which are his properly called Sacra holy things Mede on Matth. 6. 9. Our holinesse is terminated in him Exod. 28. 36. Why God must be holy God hath manifested his holinesse 1. In his word his precepts 2 By instituting the Sabbath to be kept holy Esay 58. 3. 3 By causing a holy Tabernacle and Temple to be erected wherein were all holy things 4 By instituting holy Priests 5 By inflicting his judgements on those which prophane holy things 2 Sam. 6. 7. 1 Sam. 6. 19 20. Gods Word will make holy persons and families Mr. Scudder Holinesse is as it were the Character of Christ Jesus the Image of God the beauty the strength the riches the life the soule of the soule and of the whole man It is a very beame of the Divine light called therefore by the Apostle the divine nature Consectaries from Gods â—olinesse * Qua de re lepida sabula accidisse narratur in Concilio Tridentino de quodam Episcopo quem offendit ille papae titulus propterea Nam si Deus inquiâ—bat tantum sanctus quomodo ejus vicarius dici potest sanctissimus Adiit magnumspericulum ea de causa Drusius in 15 num c. 64. We should esspecially think of the holinesse of God when we worship him 17 John 11 22 Psalm 3. because then we draw nigh to God Levit. 10. 3. If we may judge of the privation by the habits perfection how great an evill must sinne be when God is so great a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Eâ—ymologists Holy is as much as not earthly Holinesse is a separation both from sinne and the world The will of God is the rule of holinesse as his nature is the patterne of it See Acts 13. 22. This Attribute of kindnesse is the same with goodnesse before spoken of viz. communicative goodnesse Esay 48. 11. 42. 8. Exod. 20. 5. Psalm 113. 5 6. Gen. 18. 1 Sam. 30. 8. God is Omnipotent 2 Cor. 6. 18. Revel 1. 8. Luke 18. 28. Matth. 19. 26. * Matth. 3 9. Ephes. 1. 19. Phil. 3. 21. a Psalm 135. 6. 115. 3. b Ephes. 3. 20. 1 In se per se quia idem est cum essentia divina Wendelinus * Potentia Dei infinita est respectu objectorum quia innumera sunt quae produci ab ea possint Respectu actionis infinita est quia nunqnam effectum producit tam praestantem quin praestantiorem possit producere Wendelinus Luke 1. 37. Revel 15. 3. Omnipotent is often put for God Ruth 1. 20 21. Job 21. 15. 27 10. 31. 2. There is strength in Angels Men beasts and all creatures in their kind therefore it is much more perfectly and eminently in God from whom they have it Power is Gods originally and pâ—imarily all power of all creatures is derived from him and continued and ordered by him God can doe all things quae â—abent rationem fallibilitatis quae contradictionem non implicam Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which excâ—ed natures sphere as to make a thing of nothing to raise the dead to life these God can doe and impossibilia naâ—ura those things which are by themselves simply impossible Gâ—d can not will the same thing at the same time to be and not to be nor cause that which hath been not to be this would argue inconstancy Propterea quaedam non potest qâ—ia omnipotens est There is impossibility ex parte Dei ex parte rei See Dr. Willet on Gen. 18. 12. * Matth 3. 9. Psam 148. 5. Consectaries from Gods power or omnipotency Whatsoever God hath promised or uttered we may be sure shall be fulfilled Acts 26. 8. Matth. 22. 29. Ephes. â— 20. Prov. 18. 10. John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustaines and governes all things Of all the Attributes of God this onely is mentioned in the Creed I believe in God the Father Almighty and sitteth at the right hand of God the Father Almighty because our faith is specially to be fixed on the power of God and Christ. Esay 6. 1. Ezâ—k 1. 28. Numb 12. 8 Exod. 33. 23. Non perceperunt vim gloriae qui eam defâ—â—erunt nâ—titiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latinâ—â— gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquinaâ— it is the manifestation and shining forth of Excellency God is said to glorifie himselfe when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psalm 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse and testifie their acknowledgement of his glory Esay 6. 3. Psalm 29. 1 2. Luke 2. 14. Rev. 4. 11. Exod. 16. 10. Ezek. 1. 28. * Exod. 9. 15. Fearfull in praises because Gods Majesty is so excellent that even with trembling we are to praise him but especially because he workes such miraâ—ulous deliverances and sheweth his terrible power Salomons glory was in part visible the shining of his Throne his glittering apparell but his wisdome and understanding were not God perceives his owne glory and that it shall continue for ever the Apostle beheld the glory of Christ as of the onely begotten Son John 17. 5. Consectaries from Gods glory Those that doe not take notice of Gods name lose the chiefe fruit of his workes * It is said of Fulgentius when he came out of Affrica to Rome that he said Quantum fulget Câ—lestis Hierosolyma cum adeo splendet â—â—â—estris Roma It is a comfort to Gods people when they goe to him foâ— any favour Let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith There is enough in his own Name the Lord doth not looke upon any thing in us but upon himselfe for
that no man can see just cause to call them into question as the doctrine of creation of all things in six daies the doctrin of the fall of our first parents the story of the delivering Israel out of Egypt of the delivering of the Law and ten Commandements the doctrine of the incarnation of Christ Jesus of the resurrection of the dead of the last judgement of the life to come and of the immortality of the soule for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angell could ever have found out such an admirable temper and mixture of mercy and justice together as the Gospel revealeth in the reconciliation of God with man God in giving and establishing his law useth no other preface but I am the Lord Exod. 20. nor conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuit reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandements did much commend the equity of them See Sir Walter Raleighs History 2. It teacheth the nature and excellency of God and the works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three persons and one God that God is infinite omniscient omnipotent most holy that he created all things that he doth by a particular providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his braine and yet such as being taught and revealed the conformity of it to right reason will enforce any well considering man to acknowledge it to be most true and needfull for example that a man must love God above all and his neighbour as himselfe that he must keepe his thoughts and cogitations free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himselfe against the future life that he must not at all trust in himselfe nor in any man but onely in God and that he must doe all he doth in Gods strength that he can deserve nothing at Gods hand but must looke for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz the glory of God shining in every syllable thereof and the salvation of man not temporall but eternall These writings lead a man wholy out of himselfe and out of the whole world from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Authour of any writing will surely have most respect of himselfe in that writing The Scriptures manifest Gods glory alone Jerem. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The doctrines precepts prohibitions and narrations tend to the setting forth of his glory and bring solid and eternall comfort and salvation to their soules which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. shew the path of life Psal 16. 11. Guide our feet into the way of peace Luke 1. 79. Christ John 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing All other writings use perswasive and flourishing speeches these command and condemne all other Gods all other religions all other writings and command these onely to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gainsaying and to seeke no further then to them for direction Both the simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the simplicity because it is plaine in no wise deceitfull and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity Whether we read David Esay or others whose stile is more sweet pleasant and rhetoricall or Amos Zachary and Jeremy whose stile is more rude everywhereâ— the Majesty of the Spirit is apparent There is an authority and Majesty in them above all other writings of other authors the Scriptures command all both King and people Jerem. 13. 18. 1 Sam. 12. ult and bind the heart to its good abearing Jerome could say as oft as I read Paul it seâ—mes to me that they are not words but thunders which I heare Junius reading the first Chapter of John was stricken with amazement by a kind of Divine and stupendious authority and so he was converted from Atheisme as himselfe saith in his life Johannes Isaac a Jew was converted by reading the 53. of Esay Our Saviour spake as one having authority not as the Scribes So this booke speaks not as men it simply affirmes all things without proofe other authors use many arguments to confirme the truth of what they say Therefore Raimundus de Sabunda hence proves that he who speaketh in the Bible is of that authority that his bare word ought to be believed without any proofe whereas Galene Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason The Philosophers called the Christians by way of scorn credentes Julian derided the Christian beliefe because it had no other proofe then thus saith the Lord. 6. Another argument is taken from the experience of the truth of the predictions and prophesies thereof For seeing it is generally confessed that onely the Divine essence can certainly foresee
things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things foretold and doe finde them fully and plainly acomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principall and clearest which are most obvious and evident are 1. the conversion of the Gentiles to the God of Israel by meanes of Christ. For that was foretold exceeding often and plainly in him shall the Gentiles trust and he shall be a light to the Gentiles Jacob lying on his death-bed said the obedience of the Gentiles shall be to him and David all the ends of the earth shall see the salvation of God and Esay in him shall the Gentiles trust and Malachy my name shall be great to the ends of the earth See Esay 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and embracing the God of the Jewes and the Scriptures of the Jewes by means of Christ whom they see and acknowledge to be the Messias foretold to the Jewes Againe it was foretold that Christ should be a stone of offence to the Jewes that they should reject him and so be rejected by God from being a people doe we not see that to be performed The accomplishment of these two maine prophesies so long before delivered to the world by the Pen-men of holy writ shewes manifestly that they were moved by the holy Ghost That promise Gen. 3. 15. was made 3948 yeeres before it was fulfilled as Sâ—aliger computes it It was foretold of Christ that they should cast lots about his Garments and that his bones should not be broken Looke upon this in the inferiour causes the souldiers that brake the other mens bones and it seemes to be a very hap and chance yet there was a speciall ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plaine Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are aboue the reach of Angels most true and certaine their end was confirmation in sin and Idolatry 7. The CoÌ„mandements are 1. most righteous and equall 2. impartiall they bind all men all in men the affections thoughts consciences and that perpetually Secondly the Threatnings are generall 1 in respect of persons 2. In respect of things Deut. 28. 59 60. 3. The Promises are comprehensive Levit. 26. and strange Exod. 34. 24. of eternall life Marke 10. 29 30. 8. Another reason may be taken from antiquity of the Scripture many wonder at the Pyramids of Egypt being the most ancient structure in the world The Bible containes a continued History from age to age for the space of 4000 yeeres before Christ even from the beginning No writer of any humane story can be proved to be more ancient then Ezra and Nehemiah who wrote about the yeere of the world 3500. Amongst the Grecians some say Homer is the most ancient author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not neere so ancient as those in which the Scripture was written Homer was after Moses 600 and odde yeeres saith Peter du Moulin That which the Egyptians brag of their antiquity is fabulous by their account they were 6000 yeares before the creation unlesse they account a month for a yeere and then it maketh nothing against this argument History is an usefull and delightfull kind of instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their antiquity rarity variety brevity perspieuity harmony and verity Dr Gouge on Exod. 13. 13. that song of Moses Exod. 15. was the first song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were 500 yeeres after this time 9. The power and efficacy of the Scripture upon the soules of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertaine and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him and that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with exceeding and wonderfull rejoycing The holy Ghost by meanes of this word workes powerfully so changing and reforming a man that he â—â—ndes himselfe transformed and renewed thereby 1. It overmasters the soule 2. It separates the heart from lusts and the world 3. Alters and changeth the customes of men 4. It keeps the heart up under the guilt of sinnes against all the power of the divell It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 119. 7. convinceth the obstinaâ—e 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience JAmes 4. 12. 10. If there be a God he ought to be worshipped and he cannot be worshipped unlesse he manifest himselfe to us which he hath done in the Scripture 11. The candour and sincerity of the Pen-men or Amanuenses respecting Gods glory onely and not their owne and in setting down not onely the sinnes of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shewes his disobedience Num. 11. 11. Jonah his murmuring Jon. 1. 4. Jeremy his fretting Jer. 20. 14. David shames himselfe in his preface to the 51 Psalme Saint Marke wrote the Gospell out of Peters mouth and yet the deniall of Peter is more expresly laid down by the Evangelist St. Marke then any other and Paul sets down with his owne Pen his owne faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeale for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were heardsmen Jeremy was almost a child Peter JAmes and John were in their ships other Apostles were unlearned before their calling Acts 4. 13. Moses learned of the Egyptians and Daniel of the Chaldeans humane