they were Not beings aftâ— a manner are caused to be While some understand it of tâ— first others of the Second I cannot â— see Reason why we may not undeâ—stand it of all And so they offer to oâ— Consideration 1. The Omnisciency of Christ Jesus our Mediatour 2. The Omnipotency of our God in whom we believe First The Omnisciency of Christ Jesus our Mediatour He calleth i. e. by his Knowledge foreseeing all things presented as if actually existing before him not as existing or being in the Divine Nature as Aquinas held their real existence in Eternity confuted by Scotus except by way of Eminency but as to exist in time according to the Will and Wisdom of the Creator Psal 139.2 Thou knowest my down-sitting and my up-rising thou understandest my Thoughts a far off and Verse 6. Such Knowledge is too wonderful for me it is high I cannot attain â—t i. e. his Omnisciency Unto which add lest any should conceive this to be verified of God the Father only John 21.17 Lord thou knowest all things thou knowest that I lovâ—â—hee Spoken of Christ Objected here may be that of the Evangâ—list Mâ—rk 13.32 Of that Day and Hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father Answ To which I Answer This Text hath puzled many Ancient and Modern For resolution know 1. That Christ did not know that day as he was a Creature neither was it fit for a Creature to know Though to Christ is granted a Transcendent Knowledge He had a Created Knowledge answering his sinless Capacity in his Humane Nature Concreated by a Participation of the Divine Vision Infused necessarily following the Hypostatical Union Yea the Schoolman hath observed that Christ had an acquired and experimental Knowledge daily gotten by the operation of the active intellect making species actually intelligible abstracting them from the Phantasms Yet as man he knew not that day There are two things to be considered in Christ viz. His Person and so he is Omniscieâ—t his Humane Nature and so he was subject to a Negative ignorance of such things whereof the Humane Nature was not capable Totus Christus was Omniscient but not Totum Christi he knew as he was God he did not know as he was man Neither is it any dishonour to Christ to have such an ignorance imputed to him since it doth peculiarly belong to his Humane Nature But 2. We may resolve the Text thus that it did not appertain to his Office to teach them of that time So Nosce is put for Docere 1 Cor. 2.2 I Determined to know nothing among you but Christ Jesus and him Crucified i. e. to Preach any other thing but Christ his Name and Grace his Spirit and Love shall Triumph in my Discourses to you For without doubt then Christ knew that day Now to add more force to our Pen we will here propound some Enquiries the resolution of which will yeild great illustration to this Doctrine Q. How did Christ know Answ Not by discourse as men and Angels do We know one thing after another and one thing by another But the Infinite Understanding of Christ grasps all things Simel et Semel at an Instant without any Dilatory Vâ—iw or long Debate by seeing the Determination of his own Will all being present before him who is present every where And that for divers Reasons 1. Because he had the Idea of all and the Reason and Ground of all present before him Though the Knowledge here spoken of is not so much direct Intending on the things themselves as Reflex by an Act of Intuition on himself the most clear glass he seeth all things in 2. Because his Eye was carried from all Eternity upon and over all and that by Vertue of the Eternity and Immensity of his being God is in all things and therefore knows all things He is a Sphere of Infinite Greatness and Efficacy and whatever is besides this Sphere must necessarily be within it Encircled and Folded up in it And hence David proves Gods Omnisciency by his Omnipresence Psal 134.2 3. The Effect doth ever vertually pre-exist in the Efficient cause either Formally as in Univocal Causes or by way of Eminence as here All things known by God are God in a more Noble Manner than in themselves Q. 2. How can God know things that are not for non entis null est Scientia Answ Of no being simply neither in Act nor Power the Rule is true but those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Beings were then in esse Cognito and should certainly be in esse Formali He first seeth them in his own Essence and then blows them into being by the Breath of his Mouth by his commanding word Quest 3. Whether this do not make something for Equivocation Answ Not at all For 1. To call things that are not as though they were is a Divine Priviledge men may not do so 2. It is an Essential Representation not a Mental Reservation One thing is not conceived and another called but things that are not are called as if they were which shall be in time as they were known and called before time Objected than it may be That the Lord foresaw Sin as if it had been in Act. Answ Undoubtedly he did purposing to produce and sustain the Act and permit the obliquity Which cannot reflect on God as if he were the Author of Sin in not preventing it For though Sin be the worst thing in the World yet the existence of Sin is not Evil for then God would not Permit it to be Prosper and Hilary both with Renowned Austin say The Cause hereof may be unknown to to us but unjust it cannot it be as God Which Doctrine offers to us 1. Matter of Information in the following particulars First of the Independency of the Creator in producing and disposing of the Creature Nothing out of God did move him to do any thing to them True it is that he knew them in himself in their Causes and in themselves not by Species resulting from them but by Reflection on his own Nature Extra se non quaerit Lumen ut videat ipse enim est qui videt unde videt He needs not Light from without himself to see by for he it is that seeth and from himself it is that he seeth as Bernard expresseth it Jer. 5. Before I Formed thee in the Womb I know thee 2 Tim. 2.19 The Lord knoweth who are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Love no Election no foreseen Faith or Work for then they should have been foreseen in God and not in Man Secondly of the Necessity of the Creature both in respect of Existence and Operation He calleth those things which are not as though they were because of the Necessity and Certainty of their being Understand this with Reference to the first cause For if we look to second causes there are three sorts viz. Necessary which cannot but do this and that
their being order and continuance Gen. 18.14 Is there any thing too hard for thâ— Lâ—rd Numb 23.19 God is not as mâ—n that he should lie neither the Son of Man that he should Repent hath he said and shall he not do it Mat. 19.26 With God all things are possible But what need of proof It is a truth written as with Rayes of the Sun confirm'd at least 70 times in the Scriptures of God as some have taken pains to reckon them Add we may 1. The Confession and practice of the Saints of God in all Ages 2 Chron. 20.12 O our God wilt thou not judge them 2 Chron. 25.9 God hath power to help and to cast down Flying from their Enemies both inward and outward to rest upon his Rock of Power Rom. 7.25 I thank God through Jesus Christ 1 Cor. 15.57 O Death where is thy Sting Thanks be to God through Christ 2. The works of Christ Curing the Diseased Mark 5.26,27 Cleansing the Temple Math. 21.12,13 Which Jerom Attributes to his Omnipotency that he so mean should attempt a matter so considerable against so many proud insolent persons arm'd with Authority and at such a time and extolls it above raising of Lazarus from the Dead Restoring the Blind to sight and the Lame to their Limbs This was his Divine Work Not to omit the mentioning of his Changing Water into Wine John 27. Thus as the greatness of the Sun is measured by a small Shadow on the Earth so many times there needs but few words to illustrate a great Vertue The Reasons are many I shall chuse out and insist upon two only 1. The Unitie of Nature common to all the Persons John 17.22 As we are one Vnum per Vnitatem i. e. by the absolute simplicitie of Nature Phil. 2.6 Who Reckoned himself equal with God in that incomprehensible abundance of Perfection whereof the supream Adorable Nature is full as Life Goodness Immensity Eternity Holiness and all other Properties which it hath in an infallible manner Now from the purity and Perfection of that Infinite Being we may thus argue for Omnipotency viz. That which hath Being and is most distant from Passive Power being Ens Simplissimum Actus purissimus a most Simple Being and a most pure Act must partake Infinitely of Active Power which is Omnipotency Again In whom is found the Perfection of all things in him is also found the Perfection of Power But in Christ is found the Perfection of all things Eminently as is already proved therefore in him is the Perfection of Power which is Omnipotency to which nothing can be added 2. The Equality of Attributes as is his Knowledge so is his Will and Power Psal 135.6 Whatsoever the Lord pleased that did he in Heaven and Earth Now Knowledg and Power are according to the Condition of Nature Men know and can do something Angels know and can do more but God most of all his Knowledg is Infinite and so must his Power needs be The Second Doctrine from hence now comes to hand viz. That this is a Principal Ground of Faith See Heb. 11.6 Without Faith it is Impossible to please God for he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him Gen. 17. When God would encourage Abraham he maketh himself known by the glorious Attribute of his Almighty Power I am God Alsufficient Math. 8.2 Lord if thou wilt thou canst make me Clean. There is no such proper Pillar to uphold a falling Spirit as this of the power of God No Shade like to this toward off the strokes of Evil. One Shine of this Attribute in its full Lustre of Glory is able to dispell in a moment all the nights of Fear Doubts Temptations which may at any time overspread the Heaven of the Soul it causeth them utterly to vanish Here 's the Adamantine Bulwark against all Adversary Power The Devil is Mighty but not Almighty as my God and Saviour is was that comforted Luther that Incarnate Seraphin and Champion of Christ How it is so will further appear if we consider 1. The Difficulty of things offer'd both for matter and manner As that all things should be ours again after they were lost that the Divine and Humane Nature should be united that a Virgin should Conceive and Bear a Son what great and admirable things are these Here are matters which the cleerest Understandings of Men and Angels entertain with Amazement things in a Sphere above Nature beyond all Humane Disquisition The deep things of God the Divine Omnipotency can only maintain Faith in the sense of their possibility 2. His Propriety in and over all He made all gave them a Being according to the Idea and Platform presented to the Divine Understanding and he hath absolute Right to dispose of all Rom. 9.18 To do with his own as he will His Power is independent and Prerogative illimited Psal 8.6 to be understood of Christ Thou madest him to have Dominion over the works of thine Hands Which Absolute Power floweth not from the nature of Communicative Bounty in bestowing Gifts to some more to others less and so hath more or less Right over them for then his Power should be finite and limited as Arminians hold only to cut off the Absolute Decree which the Lord past by vertue of his Right no Creature being capable of an Infinite measure of goodness But from the Excellency of his Nature being Omniscient Omnipotent Infinite Eternal c. 3. From the Irresistability of his power All things do obey him There is nothing from Heaven to Hell which boweth not under his Laws Rom. 9.19 Who hath resisted his Will Luke 7.7,8 Say the words and thy Servant shall he Healed And this is true of Christ as appears Math 8.27 Even the Winds and the Seas obey him Xerxes the Persian Monarch threw Fetters into the Sea as if he would have Chained the unruly Waves but to little purpose but when Christ speaks The Winds and the Seas shall obey him By a word he unpins the Wheels and breaks the Axle-Tree of the whole Creation In short whatever the Divine Unerstanding can Comprehend so much the Divine Power can Execute 4. From the Incommunicableness of this Attribute No Creature is Capable of being Omnipotent quicquid recipitur ad modum Recipientis Recipitur Besides every Creature is Resistable in the Exercise of Natural Qualities In him we Live and move and have our Being he Supports Restrains and orders all But here we meet with Objections from some who Imitating the Sorcerers cast mists upon the Brightest Morning 1 Object May not this Omnipotency be Imputed to the Humane Nature of Christ Answ By Reason of the Union Hypostatical the Properties of both Natures may be Communicated to the Person and yet not mutually between the Natures The Natures were not Changed nor their Properties Confounded each Retaining after what was peculiar before Christ suffered and Dyed but according
the Dead by the Glory of the Father and that the Father raised him It is easily answered This was not by way of supplement to make up any defect of power in Christ but only by way of consent to Christs own Power and Action that so men might Honour the Son and the Father John 5.19,26 Or else by the Glory of the Father we may understand that Glorious Power which the Father gave unto the Son in the Flesh to have life from himself because that holy Spirit which immediatly quickned him was both his and the Fathers and so the Action was common to both Thus like the Pâ—…enix he goeth out of the Sâ—pulcher in the day of his Triumphs al lighted and environ'd with Flames of Triumphant Glory 3. Assuring others by his lights and sâ—…en or that they shall rise again 1. Cor. 6.14 He is called the first Fruits of them that Sleep The Triumphant Resurrection of our Lord is the Root and Hope of ours with this he sweetens the acerbities of our present life and replenisheth Hearts with the Antipast of their Immortality for he arose not barely in a Personal but Publick Capacity and though it were a Damnable Heresy of Hymeneus to say That the Resurrection was past already Yet it is a truth to say that it is begun He first and we at his coming 1 Cor. 15.25 By what is past in the head we are assured of what is expected in his Members for his Resurrection is a Pledge and Earnest of theirs He having paid our Debt Death cannot detain us in Prison for it Yea it is a beginning of ours as before is noted he being raised who is the Head the Body must also follow If the Elder Brother be sprung out of the Dust the Younger Brethren shall not stay there The Vine-Plant being in Heaven there the Branches must receive their Eternal Flourish Object 1. Is it not said 1. Cor. 15.2 By man came the Resurrection of the Dead A. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a man as is God also from whose Will this large Soul of Nature had its motion and who therein commandeth so universally as he seems to hold the Heaven and Elements under here to be instruments of his Wonders it is he that lighted Stars at his Birth and Eclipsed the Ancient Sun at his Death and walked on the waters as on a Pavement of Marble It is he that causeth the Earth to cast out her Dead Object 2. Have not men done it Answer 1. Stories of Men Raised by Men are either Lies and Illusions as the Pythonist of Endor raised the Devil in Samuels Shape and the Church of Rome maintain many Idle Stories of Dead men Raised to Walk and Live after Death Otherwayes Dead Men neither walk nor appear in Body or Soul after Death Or if there are any such They are extraordinary Permissions for Secret Ends only known to him that Permits them 2. The Prophets and Apostles have done it but in the Quality of Ministers So Elisha raised the Shunamites Son 2. Kings 4.34 And Peter raised Dorcas Acts 9.40 But not by their own Power It only belongs to Christ to do this work with an Original Power which hath its Fountain in his Bosom with an Absolute Command which receives no Modification in all Nature with a Simple Will which needs no other Instrument It was by Divine Influence and Assistance in those Prophets and Apostles to confirm their Doctrine and to draw the Church sooner to believe 3. It is the Divine Nature that is the Fountain of Life he gives takes restores to whom when and how he pleaseth As it is with the Sea for water and the Sun for light in the former all the waters are gathered together into an Ocean where they grow into swelling heaps and are the source of all the Streams that refresh the Earth and in the latter that great Luminarie is the Vessel wherein the Lord hath gathered all light which before was sattered in the Heavens but is now united in that bright Lamp which running like a fiery Chariot might rule the day and illustrate the earth making it fruitful Thus it is with the Deity for life John 6.63 The Spirit quickneth the Flesh profiteth nothing The words that I speak unto you are Spirit and Life And by this power he quickneth the Dead So that it 's clear the work is his who is Lord of nature and holds the Keys of life and death in his own hands His light only can dispel the darkness and his voice only can break the silence of the Grave The second Doctrine comes now to hand viz. Doct. 2. That this Divine Priviledge should be to us a ground of Faith Gen. 17.1 I am God all-sufficient walk before me c. Walk before me who am all-sufficient self-sufficient Original Universal Good the Pillar of Abrahams Faith And the Apostle speaks by way of wonder that any should not believe it Acts. 26.8 Why should it be thought a thing incredible with you That God should raise the Dead Therefore it is that the Sacred Scripture doth frequently mind us of his power to help our incredulitie Numb 23.19 God is not as man that he should lie nor the Son of man that he should repent hath he said it and shall he not do it or hath he spoken and shall he not make it good And again Is there any thing too hard for God So Math. 19.27 With God all things are possible A main prop to an humble Suppliant That seeing his own vileness and the Divine Excellencies which are warming and enlightning cryeth out Lord if thou wilt thou canst make me clean as it is recorded Math. 8. â— 2. This is the Rock on which the weak Anchor of a Christians Faith may firmly fix You know Sampsons Riddle Out of the Eater cometh forth Sweet The reason why Christians should consider the power of God out of this strong comes forth sweetness In the application hereof may be found Vse 1. Matter of Correction and that of two sorts First of such that make it too hard denying the Resurrection in opinion As Pearls are dissolved in Vinegar so is Truth in hearts made bitter with Corruption Thus we find many wicked and irregular Spirits who having renounced the blessings of the other life against the voice of nature in the order of the World wherein we have the New Birth of Stars days Seasons Plants and Birds who make a perpetual Image of the Resurrection in the World nay against the touch of God and impressions of verity on the very Gentiles who have professed the happiness of the Soul in the other life and the Resurrection even on their Tombs to deny the Resurrection So the Saduces of old Acts 23.8 Hymeneus and Philetus 2 Tim. 18. which you may easily perceive is not only to crack the eye of a reasonable judgment but also to pull out the eye of Faith all pure and caelestial as it is Or in practice Let us eat
Soveraignty of Christ comes next to be Considered viz. Calling things that are not as though they were An Effect or peculiar Property of the Deity whereby God with special Reference to Christ the Son who appeared to Abraham and in whâ—m he believing was justified is described The words are few the Sentence short and hard to be understood not how it is a ground of Faith that easily follows but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be in the Divine Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the God of Truth should Congruously and truely call things that are not as though they were this is difficult to conceive For the Clearing and Opening of it to the weak Capacity of man some have and may provided it be done with Reverence Sobriety and Reference to the Scripture chiefly for we cannot speak of God but as he hath spoken of himself take Occasion to discourse 1. Of the Infinite Essence Comprehending and Representing all that ever should have being to the Divine Understanding 2. Of the Infinite Presence and drawing together the whole Succession of time as if present not Imaginarily but really and Coexisting with all time I am that I am i. e. The Absolute Being the Independent and first Original of all Essences Jehovah the Alpha and Omega But while they have gone about in their own words to bring this Infinite Mystery under mans finite Capacity they have left it more Obscure I conceive it safer to be Contented with Scripture Phrases not as Moulded this or that way by humane Reason but as they lye in the Text viz. in Vniversalibus Large and General Expressions and not descend to curious Particulars rather falling under an awful Adoration and Beleif than an exact Extrance on any such Subject beyond what we may be assured is Revealed This is to be wise to Sobriety Especially Considering First Our great Apostles Admiration Rom. 11.33 O the Depth of the Riches of the Wisdom of God! where observe a Difference between Wisdom and Knowledg Knowledg is of things to come though Inconvenient and Disallowed Wisdom of things convenient and approved As the excellent Dr. Twiss Contr. Jackson hath noted And also his Imposed Silence 2 Cor. 12.4 His unspeakable words not Lawful for any to utter It is not for you to know Acts 1. Secondly The rash and presumptuous Adventure of some School-Divines who affecting Novelty and Obscurity deliver things hard to be understood if not Impossible to be so about the Divine Attributes those scorching and Peircing Beams that others may fear to hear or read Such curious Pries there have been into this Ark and Cabinet of Gods Secrets not measurable by the line of Humane Reason or fashionable by the Plummet of any Created Understanding And therefore we should still cry out with that great Doctor of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Considering how difficult a Passage it is Nature helps little and God hath spoken little of himself How dangerous is it to Err Homo sum non Intelligo secreta Dei Investigare non Audeo hoc ipsum Temeritatis genus est saith Salvian Lib. 3. de Guber Dei And it was a grave and serious Speech of Seneca worthy the Consideration of the greatest Divines Nunquam nos Verecundiores esse debemus quam de Deo Agitur It should not seem strange if strucken with those Rayes which dazle the Eyes of Seraphins we yeild to his Greatness and discourse in the Secret Mysteries of the Scripture with great Moderation and take heed that neither our Thoughts nor Tongues proceed any further than the Bounds of Gods word do extend We should be willing to be Ignorant where our great Master would not let us know And Nescire velle quae Magister maximus nos scire non vult Erudita Inscitia est as Scaliger hath expressed it To all which I shall add that weighty Consideration of Renowned Calvin who Lib. 1. Instit cap. 13. Sect. 21. Speaks to this Effect How may the Mind define the Immeasurable Essence of God unseen and therefore with Moulin Haec Perobscura sunt et iimide et Religiose Tranctanda I shall therefore in handling this Text before us do as Men use to do in great Rivers or deep Waters keep close to the shoar and Labour to have firm ground to walk by both in Explaining and after in concluding those plain Truths thence arising most useful for us For Explication we may take Notice of three things 1. The Subject implyed He the Messiah the Mediator Christ was he that appeared to Abraham Christ it was in whom he believed He gave being to things that had no beings in the Creation He blew the Universe into an Existency by the Breath of his Mouth and by his Fiat reared the Heaven and Earth with all therein and he preserveth them in being and Restoreth them in and by the Resurrection An Invincible Argument of Christs Divinity against the Arrians and Servetians with other Enemies who will not that Christ should Reign over them and will not Honour him with any personal Existence till he was born into the world of the Virgin-Mary they not being able to bear so Resplendent a Light have endeavour'd to obscure it by the Fumes of their Brains 2. The Work Call Taken especially three wayes in the Holy Scriptures And so 1. For the Knowledge of God Isa 42.6 I the Lord have called them in Righteousness Chap. 43.1 Fear not O Jacob I have Redeemed thee I have called thee by my Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocavit is used in both Texts And so in the 147 Psal 4. He telleth the Number of the Stars he calleth them all by Name And this either of things in Act that have been or shall be called Scientiam Purae Visionis or of things Possible Called Scientiam pro Simâ—licis Intelligentiae so far as they are knowable 2. It is taken for the Power of God â—alling i. e. Causing not only things â—hat have no actual Existence to apâ—ear as being but giving them beâ—ng in time So in the Creation he â—alled for Light Fiat and there was Light and so of other things he calleth them into being by his Noble and Divine manner of working which the Scripture calleth Creation bringing them from not being to a being producing the matter of which they consist preparing and sitting it as now it is Investing it with all those Forms and Admirable Qualities or which all the Motions of their Nature do depend And else-where it iâ— said he called for Famine and the Sword i. e. he Commanded and Effectuallâ— Caused them Psal 105.16 Jer 25.29 3. It is taken for the Manifestatioâ— of both in dispensing Means and diâ—posing his Creature according to thâ— Right and Dominion he hath oveâ— them as Creatures Rom. 8.30 9. â—… I will call them my People which were â—… my People c. 3. Here is the Effect of this Wor◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Things that are â— as though
as the Fire necessarily burneth and the Sun shineth Free to this or that Act as the reasonable Creature is Contingent beyond Expectation producing Effects accordingly but all known to the first Cause before they were as if they were So that there is no Room nor need for any Scientia Media Thirdly we are Informed how this Divine Omniscience is a ground of Faith viz. On a Three-fold account 1. As it is known to be infallible his Priviledge that cannot deceive nor be deceived 2. As it is known to be Immutable subject to no Alteration or Variation Jam. 1.17 he is described to be withâ—ut variableness or Shadow of Change As the Sun he Shines always with the same Rayes of Brightness Eclipses only excepted an Attribute that runs through all the rest his Mercy Council Love are all immutable his Heart is the same to day and for ever We may be Changed in our opinions and Estate but the Divine Nature never Changeth 3. As it is Incommunicable Every Creature is Finite and this is Infinite The Gods of the Gentiles were often herein challenged and found wanting The first Angels would have had it but sunk under the weight of that desire and Adams Candle aspiring to be a Sun hath burnt the dimmer ever since All these laid together will prove a strong Motive to believe In the Second Vse of this point is discovered the folly of men in two things viz. First In endeavouring to prevent Gods Omnisciency by sinning securely because secretly and digging deep to hide their Plots Hear the Language of the Prophet Isa 24.15,16 We to them that digg deep to hide their Counsels from the Lord. They think no eye seeth them not his who can do nothing but see How vain The Eyes of God are like two Flaming Torches more resplendent than the Sun it self none can steal from his Lightning Flashes Screetch-Owls may find Holes and Nights to keep them from the day which they cannot abide but he that flies from the Face of God where can he find darkness enough to hide himself O blind and insensible Fugative from the Sovereign Essence in the Region of Nothing whither wilt thou go not to find the reproaches of thy Crimes Be Confident he that can save from the deadliest extremities can also see in the darkest obscurities Secondly In endeavouring to usurp it and that 1. By manifest falshood not only of the Pope and his adherents defining and concluding things that are not as though they were but others also who daringly call their Sins Gods Temptations The Woman thou gavest me c. And many have laid the Bastards of Heresie to the door of the Sanctuary and called Diabolical Seductions Evangelical Revelations as if the Father of Lights could bring forth the Issues of Death This is to usurp the Royal Prerogative of Heaven and to invade the Lords Incommunicable Property 2. By Flattery and that either of our selves or others Of our selves calling Carnal Contents Pleasure Dissolute Passions true Mirth Covetousness Providence Vain-Glory Curiosity Presumption Hope Fading Creatures true Riches against our Knowledge Solomon calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not in comparison of true Riches Contentment and Duration for they make to themselves Wings and flie away as the Eagle towards Heaven Of others especially the Great and the Rich for sooner will an hot May want flies than such want Flatterers calling them to be what they are not Such was that Parasite who endeavoured to puff up King Canutus by telling him that all his Dominions nay the Seas themselves were at his Command And Onuphirus the Popes Biographer praised Hildebrand or Gregory the Seventh for notable Acts and great Vertues whom Cardinal Pembo truely described to have been a Murtherer an Adulterer a Conjurer every way as bad as might be Mark Anthony was a Prince extreamly dissolute yet was by his Flatterers called God Bacchus and he soon came to that shameful impudence as to have that title engraved on his Statute Such servile Souls there are who bind themselves like Fishers Angling Lines seeing their advantages to depend on impertinent Discourse and that the false Altars of Worldly Greatness will be served with such Smoke spare it no more than a man would water in a River No Age but has been pestered with such Cattle Nero's Courtiers would sooth him up for his singing though it were exceeding ill with a Quam pulcher Caesar Apollo Augustus Like the Flatterer in the Fable who accomodating himself to the time gave the Ape many specious praises saying He was a Vermilian Rose and that those that environ'd him his Young Ones were the Leaves that he was the Sun and those about him were the Raies that he was as Valiant as a Lyon all his off-spring were a Race of Young Lyons With a multitude among our selves who call the niggard Bountiful the Voluptuous Chaste the Proud Humble the Civil Man Religious above their Knowledge they are not so we see it neither can we make them so and therefore should not call them so Vse 3. In the third place this Doctrine yeilds singular comfort to all the Faithful Your Saviour 1. Knows all your enemies to prevent them He that sits in Heaven Laughs them to scorn the Lord will have them in Derision be they never so cunning and politick the Divine Providence shut up in a Cloud Roareth over their heads and in a moment will overthrow the Mountains of Wind which the Tyrants of the World raise one upon the other and make their silly wisdom appear like an Owl unfeathered and asham'd at the Raies of Noon-day though their alâ—itudes may be so many Ravishments to dark the Earth As it was once said of Anthony concerning Augustus so it may be of Christ and the Enemies of his people His Geinus goes beyond theirs 2. He knows all our wants to supply them inward outward of Soul Body for Present for Future Cheer up your drooping Spirits in the Consideration of your Saviour In him dwelleth all fulness as he is Mediatour established and destinated for your Salvation so that all Perfection Riches Grace and Excellencies meet there together Divinity and Humanity fill'd with all the Qualities and Properties that pertain to them there concur which Christ hath not for himself but for his People as the Sea hath Water to Convey unto the Earth and the great Luminary hath Brightness to Enlighten the Heavens and the Earth that from it as from a Common source might Stream forth into all things all the Flame and Warmth they want 3. Christ knows all your Sins to Pardon and Subdue them He calleth you now what you are not Cant. 4.7 Thou art all fair my Love and there is no Spot in thee You shall be because he will make you so Your Light shall be without any Shadow your Beauty without the least Spot to disgrace it Those Roses that are now in their Blossom shall be fully blown and those Stars which are now
Imprisoned in a Cloud shall be set in a Clear Skie The Bright Diamond of your Souls now soiled with Corruption shall be cleansed all the Black Spots now fixt there shall be changed into radiant Lights of Heaven Comfort one another with these words Vse 4. Lastly We are hence instructed in some few Duties viz. 1. To shun inward Sins Hypocrisie Pride Vain-Glory Infidelity as carefully as outward and more visible Sins God is Omniscient and views the sins of the heart as well as the sins of the Life the under Roots as well as the upper Boughs He sees Faults where men see none Nay that which shines to mans eye like a Diamond is in Gods Ballance a Contemptible Worm It was a wise practice therefore of that Arabian we read of who to prevent sin represented to himself over his head an Eye which perpetually enlightned him an Ear which heard him and an Hand which measured out all his Deportments and Demeanours Verily the due consideration of Gods Eye will blunt a thousand and a thousand Arrows shot against the heart of a resolute Christian If the exercise thereof were as familiar to us as it is effectual how powerful a motive would it be to cleanse all the impurities of our Intentions and affections and give us leave to arrive to the top of Perfection 2. To seek to him for Knowledg Ignorance is no Branch of his Image who is Omniscient Let it be the Mother of Popish Devotion suffer it not so much to be with the Profession of Christs Religion He giveth wisdom liberally He descended into the Country of Darkness to scatter Knowledg by his brightness and ceaseth not to give light and kindle in our hearts many Inspirations which are like so many Stars to conduct us to the Fountain of our Happiness Hear him promising All thy Children shall be taught of God It is his Prerogative to teach Hearts The Sun enlightens the World and Christ enlightens Souls Make it your Prayer Lord breathe upon us breathe thy Spirit into thy Word You may read the Bible and hear Sermons over and over but to no purpose till the Spirit of Christ Shine in your Hearts and the more Commerce you have with the Divine Essence the more splendour you shall enjoy And having obtained use all to his Glory from whom you receive all Be faithful Stewards Like as small Rivers which pay their Tribute and acknowledgments to the great Ocean whence they came 3. Prize the Lord Jesus Christ set an high esteem upon him why do we Reverence Learned men among our selves as those eminent Doctors Reynolds both former and latter Perkins Bolton Luther Melancthon Musculus Beza Calvin Zanchis Chamier Camero and others Among our Adversaries Lumbard Aquinas Durand Hales c. Among the Gentiles Aristotle Plutarch Homer c. With other brave Fellows separated from us by many Lands and Seas yea by Death and all for their Knowledg because we have seen a Ray of their wits upon Paper Beams of their Knowledg which was but a drop of his Ocean and a Spark of his Light who Enlightneth every one that cometh into the World this made them admired If Alexander could say That he was more bound to Aristotle his Schoolmaster than to his Natural Parent how much more are we bound unto and should we Prize and Praise our Omniscient Jesus Secondly we have here offer'd to our Consideration The Omnipotency of our God in whom we Believe He calleth i. e. he Causeth things not only to appear but also to be in time as they were willed and seen before time This Power is either Absolute whereof sacred writings say but little and about which we are not to enquire or Actual as Limited by his Will and Ordered by his Wisdom to give being and dispose his Creatures by means to their several ends Of which we are now to discourse giving us two Observations viz. 1. That our God in whom Abraham believed and we should belilve is Omnipotent 2. That the Omnipotency of our God in whom we should believe is a firm ground of Faith For the former Our God is Omnipotent He can do all things that imply not Imperfection as to Sin and deny himself to Sin is against his Supremacy he hath no Superiour against whom he might offend It is against his Natural Sanctity and Omnipotency Or that imply not a Contradiction as to be and not to be at the same time in the same Respect because that is Repugnant to Entity Thiâ— is true of all the Persons 1. Of the Father none ever Acknowledging a God denying it So we have it in the Apostles Creed I believe in God the Father Almighty Where Almighty is applyed to the Father Inclusively as Lord or Dominion is appropriated to the Son not excluding the Father or the Holy Spirit Hence it is that Hereticks have appropriated all the Attributes of Eternity Omnisciency Omnipotency to the Father alone 2. It is true of the Son John 1.3 All things were made by him and without him was nothing made Which latter Clause is added for â—…e more Certainty it being usual with the Hebrews thus by Negation to Confirm what before they have affirmed where they would assure that the thing is so indeed He is therefore stiled The first and the last Revel 1.17 It is a verity that is written with the Rays of a vast number of Divine Witnesses 3. It is true of the Holy Spirit Gen. 1.2 The Spirit moved on the Face of the Waters i. e. he sustained them by the Power of his Sublimity However Interpreters have varied hereabout yet all conclude it to be the Spirit of God nothing distinct from the Deity or Infinite Active Power of God So the Psalmist 95 Psalm which our Apostle takes notice of as spoken not by but of the Holy Spirit Hebr. 3.7 The Grounds whereof are twofold 1. The Unity of Nature doth imply equality of Power we say we believe there are three Subsistences in the Divine Essence and that each of those Persons is truely and properly God and we find such Attributes and works ascribed to the whole Nature of the Deity to the several Persons Subsisting in that Divine Nature as do evince their Power to be the same 2. This Manifestation of power is opus ad extra and therefore common According to that constant Rule of Credit among all Divines Opera Trinitatis ad extrâ— sunt indivisa But especially Attributed to the Second Person here and in most places because that is most beneficial to the Church and is most opPosed by Enemies Gen. 17.1 I am God Almighty Elshaddai signifying either Sufficiency because he is sufficient of himself as Psalm 16.2 My Goodness extendeth not to thee c. He is Infinitely above Creatures Infinite in Essence and Goodness comprehending within himself all good and anticipating it to all Eternity with an incomparable Eminency Or else it signifieth Omnipotency for the word will bear both all things yielding to him both for
3. In Iâ—fallibility He cannot err in deciding Controversies and Causes being Omniscient nothing is hid from him but all things are unvailed to his eye He is never at a stand No ignorance dwells in his Understanding Fair Shews can never delude him Colourable and False Reports cannot mislead him as Earthly Judges may be He can never acquit any who is in truth faulty or inwardly unsound nor upon any false suggestions pass Censure upon any He proceeds only upon certainty Let the Papists conclude the Pope or his general Council infallible and so fit to decide Controversies in matters of Religion but we must believe that all Mortals are more or less subject to Error and Uncertainty If Moses Aaron and Samuel were among the best Magistrates Priests or Prophets that ever were they could not satisfie in all things either some Unrighteousness would be in them or they though innocent will be justly accounted suspitious Thus much only for Explication of the Doctrine For Confirmation thereof I am now to address my self Which I do not intend to make as the Cords of a Tent stretched out to their utmost length or unnecessarily to enlarge as the Pharisees did with Affectation their Phylacteries yet for the more full establishing thereof it will he pertinent to speak unto three things viz. to prove it by Authority and Argument and to clear it from Objections First for Authority which though some do impiously Question yet to us it is sufficiently and Invincibly binding And this the Scripture doth diversly viz. 1. Affirmatively when it describeth God to be Just Holy Righteous Exod. 9.27 Psal 27.17 Jer. 12.1 all sparkling Jewels of the Crown of Heaven with which it flourisheth and which however diversified in our Conceptions are notwithstanding Identified with Gods essence which is but one though to us they appear to be different from each other and all from it as the vast Ocean though but one receives divers names from the several shoars it washeth on so however Justice Holiness Righteousness be several Names Suited to different Operations yet all are but one Simple Act in God under those various Denominations 2. Negatively when it removes all Injustice and Iniquity from him Deutr. 32.4.10.17 Dan. 9.14 Rom. 9.14 Righteousness is the Embroidered Robe wherewith God is Cloathed It is the Glory of the Godhead Exod. 15. Glorious in Holiness is his Name Darkness cannot be Imputed to the Sun no more can Sin to God You may as soon Separate weight from Lead or heat from Fire as Righteousness from the Divine Nature 3. Affectively When it Attributes to God the Affection of Zeal Anger Fury c. as Exod. 20.5.32.10 Numb 11.20 which are not in God such Passions as they be in men but an act of immutable Justice and are not to be understood secundum Perturbationis affectum but secundum Vltioâ—is Effectum Anger and Wrath in God is nothing but Tranquilla Constitutio justi Supplicii a Calm and quiet Appointment of just Punishment revenging Justice And the same Justice of God as it simply burns against Sin is in Scripture called his Anger when it doth more fiercely ex candescere or sparkle out it is called his Wrath. The same Justice when it pronounceth Sentence is called his Judgment when it is brought to Execution it is called his Vengeance all directed against Evil. Thus we see the Truth to have an Innate Proof shining with its own Beams and by this it should prevail over mens Minds vanquish unbelief and chase away the Clouds of Error But Secondly For Argument Though the Scripture like the Sun-beams are their own Discovery yet one may contract them into three Glasses wherein we may take a clearer View of them and perceive a warmer Influence from them falling on our Minds and Hearts The Arguments grounded on the former Authority are these following viz. 1. God is Agens liberrimum a Debtor to none bound to no Law because none was ever given to him therefore he cannot offend in distributive Justice Matth. 20.15 Is it not lawful for me to do with my own as I will Rom. 9.21 Hath not the Potter power over the Clay to make one Vessel to Honour and another to Dishonour i. e. He may lawfully he hath full Authority so to do That 's the meaning and so runs that expression in the Hebrew Text. Jer. 18.16 Cannot I do as this Potter And Gen. 34.14 We cannot do this thing i. e. We may not do it It is unmeet unlawful for us to do Now this God can do it is lawful by Right he may However by this awarding Paribus imparia unlike proportions to men of like Conditions considered in the same Lump and doing this arrbitrarily according to the good Pleasure and Counsel of his own Will sets men a crying out of Iniquity in Gods proceedings yet it is without reason and with great Injustice for God is free and besides his Will is the supream Rule of Righteousness 2. He is Fons Justitia Justice it self the original of Righteousness and it is impossible for him to do or be the Author of Sin Out of this Fountain cannot proceed sweet Water and bitter no more than whiteness can black the Wall or heat make one cold Every thing is just because God doth it He cannot do that which is contrary to his Nature He cannot Lie because he is Truth it self God canot Sin because he is perfect Righteousness 3. He is Judex Mundi as Abraham said Gen. 18.25 And shall not the Judge of the World do Râ—ght It is Abrahams acknowledgment of God in Covenant He adem the World and shall judge the World These are atributed to him interchangeably to make and judge the World And he certainly will do Righâ— We may as easily suppose God â—o cease from being Judge of the World as cease to do Right He i the Maker and Monarch of all men who is his Superiour To whom shall he give account Who shall expostulate with him for Injustice Or for fear of whom should he warp He can cease to be as soon as leave to be just The Apostle improves his very reason to demonstrate the Righteousness of God Rom. 3.5,6 Is God unrighteous who taketh vengeance God forbid How shall God judge the World It being an Office exclusively belonging to him by reason of his indepâ—ndâ—nt hâ—biâ—ual Justicâ— He shall judge the World that 's a recieved Principle from whence he â—…ers that therefore God cannot do unrighteously See Jer. 11.20 2 Thessal 1.6 Thirdly we come to clear this Doctrine from Objections for this Bright and Shining Truth is very Offensive to sore Eyes as the most Evangelical Discoveries are not without Fierce Oppositions It is the Devils work to Imprison all Truth but the nobler and more pretious Truths must expect to be put in the lowest and darkest Dungeon as here now the Justice of God the Flower and Crown of Heaven how would he eclipse this Fair Sun And 1. It is Objected That God did
to his Humanity Christ was Omniscient and Omnipotent but according to his Deity 2 Object Is raised from that Passage of Christ himself Math. 28.18 All Power is given me in Heaven and in Earth which say some cannot be understood of his Deity for so he was not Capable of any Addition Answ It is spoken of Christ as Mediator Omnipotency was given to him for Intercession and Aplication of his Merits for the Governing and gathering of his Saints That all things shall work together for good so John 5.22 The Father judgeth no man but hath Committed all Judgment to the Son and for other Places of that Nature they are to be understood not Simply of Power but of Authority according to that 1 Cor. 15.24,25 Then the End shall come when he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and Power for he must Reign till he hath Subdued all his Enemies under his Feet Which establisheth the former answer 3. Object Is it not Communicated to Believers Answ Christ hath given very great Power to Believers in so much as 1. Believers can do all things but then see whence their bow hath such a back of Steel viz in and from Christ by a derived Power Christ leaves on such as have received him some footsteps and Impressions of his Omnipotency for whereas Divine Power Consists especially in two things viz. In Gods being able to do all things that are Regularly possible and his not being able to do any thing Sinful so we find some Prints of both upon Christians I can do all things saith Saint Paul And whosoever is born of God cannot Sin saith Saint John this I say is by a derived Power Communicated to them according to their Capacity 2. All things are possible to them i. e. all things as Christ was to do for them or they receive from him as Mediator all things are possible to them not Simply but Respectively to that Power unto which all things are Referr'd and Subjected Well then to apply the whole Vse 1. First Diverse Corolaries may be deduced from the whole by way of Information viz. 1. That he in whom we believe Jesus Christ God blessed for ever was before all things that now have being and gave being to all John 8.58 Before Abraham was I am John 1.2 The same was in the Beginning in the Instant of Creation therefore also before the Creation and therefore from Eternity Indeed Arrius Corrupts the Greek Text reading it thus The Lord Created me in the Beginning and thence Blasphemously Inferr'd that Christ was no more than a Creature But the Scripture saith He was set up from Everlasting Prov. 8.23 and he is called The Antient of Days Dan. 7.9 And as he was before all things so he gave being to all things 1 John 3. He was not Idle with the Father as some Blasphemously speak but by him as a Principal Efficient co-Agent the Father and Holy Ghost all things were made 2. That all things Creatures which we see and know once were not and are in the Power of God to be Reduced into nothing or to be Disposed by him as he shall please according to his Absolute Soveraignty God hath Power over every Created being and over every part of being He being Jehovah that gave being to all and received being from none He Confirms Scepters and Crowns he Raiseth Cities Provinces and Monarchies he erects States preserves Laws and Travels through-out all Nature without takeing pains and can as easily Reduce them all to nothing 3. That there is an exact Conformity between the Decree and the Execution Things that had no being were called as iâ— they had been and in time they were as they were before called There is no depending Freedom in any Creature God sustains the Agent and determins the Action his Power reacheth over all 4. That God cannot Sin for he is Omniscient and cannot err he is Omnipotent and hath no passive Power to receive from without that might change his will Ever is to be abhorred the Blasphemous Doctrine of the Marcionites Manichees and Libertines who would make this Dreadful and Sacred Majesty the Cause of most detestable Errours yet with as much absurdity as they who make the Sun Guilty of Darkness by whom the Heaven is enlightned and the Sea of Driness by whom the whole Earth is Moistned And therefore Conclude against Bellarmin who Wickedly Imputed to Protestant Divines that which they Detest with greatest Loathing 5. That we have the same ground for our Faith as Abraham had viz. the Omnipotency of Christ seen in the Creation of the World and Sustentation of all in bearing with all in the great Empire and Defence of the Church and Gospel in the midst of Enemies in Converting Pardoning Sin and Preserving all his House from Apostacy In all which you have a Marvellous Discovery of his Divine Power who maketh Light to break out of Darkness and Traces the Rays of his Glory upon an heap of Dirt using base and Inferiour Persons and things for the good of his People 6. Therefore we should not Finally doubt nor despair of our selves or others Math. 19.26 With God all things are possible Rom. 11.32 God is able to Graft them in again Saint Augustine in his third Epistle to Volusian and else-where give Rules against distrustful Reasonings Tota ratio facti Potentia Facientis Consecra Authorem tolle Dubitationem We must grant God to be able to do some things the Reason of which we are not able to Comprehend the whole Reason of doing being the Power of the Doer it is God that doth them Consider the Author and all doubts will cease Let us Remember Paul Mary Magdalen Maâ—…sses and other Monuments of Gods Power which hath Crowned Plants with Flowers and Fruits that were Barren and Accursed fill'd Desarts and the most Desolate Heaths with Exquisite and Delicate Trees which Examples had never come to our Hearing had it not been for our Encouragement With these should every Sound Penitent be Revived and Comforted God can turn Noisom Dunghills into a Mine of Gold Brands of Hell into Lightsome Stars in the highest Firmament Slaves of Daemons into Angels Doubt not Despair not of the Church and State Ezek. 37.11,12 O my People I will open your Graves and cause you to come out of your Graves What cannot God do who can Create Nothing can stand before a Creating Power He needeth no existing Matter to work upon nor Instruments to Work with O what a great thing is nothing in the Hand of God! Vse 2. Seâ—ondly this Doctrine sounds sharp reproof against those 1. Who abuse this Atribute either in opinion or practise In Opinion as they who argue a Posse ad esse because of the power of God and Attribute that to it which implies a Contradiction as to be a Finite Body in Substance and yet Infinite in Presence to be every where It is