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.
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
thinke Ephes. 3. 20. that goodnesse which is in him is Infinite his love is infinite his mercies are infinite and so is his anger That which is of it selfe cannot be limited by any thing Every creature is limited and hath certaine bounds set to it by its causes especially the efficient and the matter but God is no way limited he hath not any bounds of any kind but is altogether infinite or boundlesse Isay. 40. 12. 15. 17. Every creature hath a threefold limitation 1. Of kinds of being 2. Of degrees of its being 3. Of circumstances of its being First each thing is set in its owne ranke or order with other things some being of one kind some of another some things are simple some compounded some corporeall some incorporeall some things living some things void of life some things sensible and some things senselesse and so in the rest The maker of all things hath as it were sorted them into divers kinds for the greater beautifying of the whole and demonstration of his wisdome in this varietie Againe things of the same kinde and of other kinds too differ in the degrees of being some have lower some higher degrees of what they have some a more lively life some a quicker sense some more power some lesse some greater degrees of wisdome God is not limited to any kind of being but hath in himselfe all kinds of being not subjectively but eminently He hath a being beyond all degree and measure whence all his properties are Infinite allsufficiency omnipotency omniscience infinite wisdome and truth and all in him incomprehensible and infinite He is unlimited in regard of time or duration and so is Eternall in regard of place and so is immense or omnipresent in regard of degrees of all things that are in him and so is perfect Infinite in stability immutable in his power omnipotent Gods infinitenesse makes all wonderfull his mercies are infinite his love infinite his goodnesse and excellencies infinite A thing may be said to be infinite either absolutely and in the whole kind of being so God all good is in him formally or eminently 2. In some certaine kind only as if there were infinite quantity it were only infinite in the way of a body it would not containe all other things in it From Gods Infinitenesse ariseth his All-sufficiency he is enough for himselfe and all things else to make them happy and perfect in their severall kinds his all-sufficiency is that whereby God is of himselfe all-sufficient for himselfe to make himselfe most blessed and to satisfie all other things and make them happy in their severall kinds God hath therefore taken this name upon him and by the commemoration of it did comfort Abrahâ—m and encourage him to be his servant But Dr. Preston hath written so largely and well of this Attribute that I shall not need to say any more of it Object The Angels and Saints see the Essence of God therefore it is not infinite Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2. Sol. 1. We must distinguish between vision and comprehension God is seen of the Angels and Saints but not comprehended 2. The finite understanding knoweth God beatifically not by the force of nature but by a supernaturall illumination of the Holy Ghost and benefit of grace 1. This is a terror to wicked men his anger and hatred are Infinite therefore his anger is compared to all things terrible 2. serves to reprove their folly who will loose God to get any pleasure or profit infinite glory and happinesse for finite things 2. Exhorts us not to pronounce rashly of his decrees and attributes for this only can be comprehended of God that he cannot be comprehended we must not measure Gods infinite power and wisdome by our shallow capacities the endeavouring to measure the nature and decrees of God by our humane reason hath been one maine cause of many desperate errors in the world therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation Oh the depth of the wisdome and knowledge of God how unsearchable are his waies 3. What is a sinfull mortall man in comparison of God Esay 40. 15. 16. 17. therefore he should humble himselfe before him and acknowledge his nothingnesse All the whole world compared to the Infinite God is but as a point let us therefore stand amazed at the consideration of this Infinitenesse and say with David Psalm 8. 5. 86. 8. We should loue God intensively with our chiefest affection and extensively above all things He is an Infinite Ocean of all joy and happinesse he is a continuall object of joy and delight to the Saints and Angels in Heaven they are not weary of him our infinite desires are fully satisfied with him alone that is Infinite God is Immense or Omnipresent Psal. 139. 7. 8. 9. 10. Josh. 2. 11. Job 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely so it is the same with Infinitenesse signifying that God is neither measured by place nor time nor by any other thing but is in his owne nature and Essence Infinite and Immense Immensum proprie est quod non possis metiri 2. strictly so it differs from Infinitenesse as the Species from the Genus there being 2. kindes of Infinitenesse Immensity and Eternity Immensity is such a property of God by which he can not be measured nor circumscribed by any place but fills all places without multiplying or extension of his essence He is neither shut up in any place nor shut out from any place but is immense everywhere present he is without place and above place present everywhere without any extension of matter but in an unspeakable manner He is above all in all and through all Ephes. 4. 6. over all men by his power in all the Saints by his Spirit and through all the world by his providence God is every where by his essense presence and power Enter praesenter Deus hic vbique potenter 1. By his Essence because he fils all places and spaces with his Immensitie 1 King 8. 27. Isay 66. 1. Acts. 17. 27. 2. By his presence 3. By his power and operation because he workes all in all 1 Cor. 12. 6. This Immensity and Omnipresence of the divine essence is proved to be essentiall to God 1. From Scripture and that 1. Affirmatively when he is said to be everywhere present David proves it by a particular enumeration of places Heaven the Grave the farthest parts of the earth yea all things Psal. 139. 7. 8. 9. 10. He compares places most opposite together and shewing that God is present in them he understands that he is present in the places between Amos 9. 2. Iovis omnia plena 2. Negatively when he is denyed to be concluded and comprehended in a certaine place 1 King 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27. 3.
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
hath no beginning can have no succession nor end We cannot properly say of God that he hath been or that he shall be but he is To him all things are present though in themselves they have succession He is an everlasting King everlastingly powerfull and glorious as the conclusion of the Lords Prayer sheweth He is called the King eternall 1 Tim. 5. 17. and the eternall God Rom. 16. 26. the maker of times Heb. 1. 2. He inhabiteth eternity Isay 67. 15. God onely is properly and absolutely eternall Angel and mens soules are said to be eternall à posteriori or à parte post God à priori à posteriori ex parte ante post since he hath neither beginning succession nor end The Scripture confirmes this eternity of God divers wayes 1. With a Simple and plaine asseveration Gen. 21. 33. Isay 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26. 2. By denying to him time and succession Job 36. 26. Isay 43. 10. Psal. 90. 5. 2 Pet. 3. 8. 3. By attributing to him eternall properties and operations his mercy is said to endure for ever Psal. 103. 17. and 136. 1. Eternall councell is attributed to him Psal. 33. 11. Eternall Kingdom Exodus 15. 18. Eternall power Dan. 6. 26. eternall glory 1 Pet. 5. 10. his dominion is an everlasting dominion Dan. 7. 14. his righteousnesse is everlasting Psal. 119. 142. and his truth 4. By a metaphoricall description dayes and yeares are attributed to him but most distinct from our dayes and yeares Job 10. 5. Dan. 7. 9 22. He is called the Ancient of dayes Psal. 102. 28. thy yeares are not consumed 1 Sam. 15. 29. He is called eternity it selfe Christ is called the Father of eternity Isay 9. 6. most emphatically to signifie that he is eternity it selfe and the Author of it The French stile God in their Bibles l' Eternell because he onely is perfectly eternall Reasons 1. God is the best thing that is therefore it must needs follow that he is an eternall essence for that which is eternall is better then that which is not 2. Else he should depend on some thing else if he were not eternall and then he were not God 3. If he were not eternall he must have a beginning and then something else must give it him and so be better then he 4. God created all things even time it selfe Heb. 1. 2. He is therefore before all things and without beginning Rom. 1. 2. and whatsoever was before time must needs be eternall 5. He is the Author and giver of eternall life to those that have it therefore he must needs be eternall himselfe for whatsoever can give eternity that is eternall Ob. If God were eternall where was he before the world was and what did he before he made all things and why did he make the world no sooner then a few thousand yeares since Sol. These are curiosities but for answer as he was of himselfe so was he in and with himselfe He is that himselfe to and in himselfe which to us our being time and place are found to be 2. He injoyes himselfe and his owne happinesse 3. He made the world no sooner because it did not please him The creature is limited by the circumstance of time by which it hath its being measured out as it were by parcels past present and to come it had beginning hath succession and may have an end The most glorious Angell as well as a worme is thus limited by time once he was not then he began to be that which is past is gone and that which is to come is not yet and he hath but a little time present But Gods essence had no beginning hath no succession can have no end We cannot say of it properly it was or shall be but alone it is he hath his whole being at once not some after some by parcels one following another Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isay 57. 15. Eternity is the continuall existence and duration of the divine essence The creatures being is a fluxe or perpetuall flowing from one moment to another God is a being above time hath not his being measured by time but is wholy eternall 1. Gods love and election are also eternall and he will give eternall life to all beleevers That which is eternall is perfect at once therefore he should be adored and obeyed his counsell followed old men are honoured for their wisedome God saith to Job where wast thou when I laid the foundation of the earth 2. Let it be a foundation of comfort to us as Psal. 102. 12. though friends dye goods be taken away God remaines for ever he failes not 3. It must incourage the people of God to serve him and do his will faithfully for he will recompence it what ever we hazard or loose he liveth for ever to requite 4. It is a terrour to the wicked he shall be ever to make them everlastingly miserable as heaven is an eternall Palace so hell is an everlasting Prison 5 We must carefully and earnestly seek him place our happinesse in him that is everlasting all other things are fleeting if we get his favour once we shall never loose it he will be an everlasting friend his truth and mercy remaines for ever 6. Every one should resolve in his own thoughts and covenant with God to spend but one halfe quarter of an houre every day in meditating of eternity renew these thoughts every day this body of mine though fraile and mortall it must live for ever and this soule of mine it must live eternally Eternall life is one of the principall Articles of our Creed 1 Tim. 1. 16. CHAP. V. GOd is in himself and in his own nature Immutable Numb 23. 19. 1 Sam. 15. 29. Immutability is that whereby any thing in its essence existence or operation is unchangeable Gods unchangeablenesse is that whereby God in his essence properties and decrees is unchangeable The Scripture proves the Immutabilitie of God both affirmatively Exod 3. 6. Psal. 102. 29. and negatively Mal. 3. 16 Jam. 1. 17. Immutability is twofold 1. Independent and absolute and that is onely in God 2 Dependent and Comparative this may belong to some creatures which they have from God but yet infinitly different 1. God is unchangeable originally and of himselfe these from him 2. In the manner God is in his essence Immutable that and his being are all one therefore he is both potentially and actually so the creatures are onely actually 3. God is so from eternity they onely from their first being All other things are subject to change and alteration they may loose what they had and attaine something which before they had not even the Immortall Spirits are thus mutable they may fall into sinne be annihilated but in God there is no change he is what he is alwayes the same voyd of all mutation
corruption alteration and locall motion Psal. 90 2. and 102. 26. 27. 1 Tim. 1. 17. Psal. 110. 4. Heb. 1. 11. and 6. 2. A reasonable creature may be changed five wayes 1. In respect of existence if it exist sometimes and sometimes not 2. In respect of place if it be moved from one place to another 3. In respect of accidents if it be changed in quantity or quality 4. In respect of the knowledge of the understanding as if it now think that to be true which before it judged to be false 5. In respect of the purpose of will if it now decree to doe something which before it decreed not to doe God is not changed any of these wayes Not the first because he is eternall neither beginning nor ever ceasing to exist Not the second because he is present every where not newly beginning to exist in any place Not the third because God is a Simple Essence and there is no accident in him Not the fourth because he is omniscient and cannot be deceived in his knowledge Not the fifth because he changeth not his decrees since he most wisely decrees all things God is unchangeable every way 1. In essence or being he cannot be changed into another nature neither can that nature which he hath be corrupted and decay 2. In essentiall properties his mercy endureth for ever he doth not love and after hate 3. In his will and counsell Psal. 33. 11. Rom. 11. 29. the counsell of the Lord shall stand Prov. 19. 21. 4. In place the Sunne runnes from one place to another but God doth not remove from one place to another but is alwayes where he was and shall be always viz. in himself 5. In his word and promises Isay 14. 24. 2 Cor. 1. 19. Rom. 4. 16. Reasons 1. From his perfection all change is a kinde of imperfection there is indeed a change corruptive and perfective but the perfective alteration supposeth the Subject to be imperfect 2. He is uncompounded therefore altogether Immutable a pure act 3. He is truly and properly eternall therefore Immutable for he is truly eternall who is alwayes the same without beginning change or end 4. If God should change then either he must change for the better and then he was not best and perfect before or for the worse and then he is not best now 5 If he should be changed it must be from some other thing stronger then himselfe and there is none such Nothing without him can change him because he is omnipotent and nothing within him for there is no Ignorance in his minde inconstancy in his will nor impotency in his power Ob. God doth repent Gen. 6. 6. 1 Sam. 15. 11 2 Sam. 24. 16. Psal. 135. 14. Jer. 26. 13. 18. 8. to repent imports a change Sol. God is not said properly to repent but after the manner of men not affectivè but effectivè God doth that which men use to doe when they repent they forbeare to doe what they have done and doe the contrary change their actions Gods repenting of the evill in those places is a putting on a resolution not to do the evill he had threatened or not to persist in doing that which he had begun to doe There is a change in the creature but no change in God either in respect of his nature or decree therefore in other places it is said he doth not repent that is not change or alter his minde God wils a change but changeth not his will The change is in us not God as Houses and Trees seeme to move to them which are in a Ship but the Ship moves and they stand firme one may with the same will continuing immutable saith Aquinas will that now this thing be done and after the contrary but the will should be changed if one began to will what he willed not before Ob. God promiseth and threateneth some things which come not to passe Those threatenings and promises were not absolute but conditionall and how soever the condition was uncertaine in respect of men yet it was most certaine in respect of God His promises are made with condition of faith and obedience Deut. 28. 13. and his threatenings with an exception of conversion and repentance Psal. 7. 12. Ob. God is reconciled with men with whom he was offended before Sol. The object is changed God is still the same as the Sun which was troublesome to sore eyes is pleasant to them being healed the Sunne here is not changed but their eyes Ob. Why are Prayers or meanes if God be Immutable why doe I pray or heare Sol. God Immutably wils both the end and the meanes and therefore as he wils thy pardon so he wils thy prayer Ob. God created the world and so Christ was incarnate and made man now he that was made something he was not before or did make something he made not before seemes to be changed He is a man he was not so once he is a Creator he was not so from eternity Sol. Christ did onely assume and take to himselfe an humane nature he was not changed into it Creation is nothing but Gods will from eternity that the world should exist in time so that the creature hath something now which it had not before but Gods will hath not God is not changed any way though he change his actions according to his good pleasure 1. This is terrible to wicked men God is unchangeable which hath threatened to curse them and bring destruction upon them they must change or else there is no repealing of the curse The wicked hope he will change the godly feare he will change 2. It comforts the godly to whom he hath made many promises Numb 23. 23. Heb. 13. 5. He is constant and will perform them He told Adam that the Seed of the woman should breake the Serpents head He was long but sure for it was fulfilled at the last His Covenant is everlasting Isay. 55. 3. I am God and change not therefore you are not consumed Mal. we should labour for Gods love it is a free hold and like himselfe immutable whom he loves once he loves for ever Gods people shall never fall from grace never be wholly overcome of temptations 3. We should imitate Gods Immutability in a gracious way be constant in our love to God and men in our promises and good purposes as the Martyr said Rawlins you left me and Rawlins you finde me we should pray for the establishment of our faith and patience 4. We should admire the glorious nature of God for what an Infinite Glorious God must he be which hath had all that happinesse and glory from eternity 2. worship the true God because he is Immutable and we shall be so hereafter being made most like to him Psal. 102. 27. 5. It confutes the Eutichians and Ubiquitaries which held that the God-head became flesh can a Spirit be a body and
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
1. natural which they had from the Creation John 4. Some abode in the the truth others fell from it 2. revealed 1 Pet. 1. 12. Eph. 3. 10. the Greek word signifies to look into it narrowly Piscator thinkes it hath reference to the Cherubims who did turne their faces to the propitiatory which was a type of Christ. 3. Experimentall which they have by the observation of those things which are done among us so they know the repentance of the godly Luke 16. 10. 2. The will of * Angels is to bee considered will in the good Angels is that whereby they desire good things known and forsake evill The Angels would never have sinned if they had not beene voluntary for although the good Angels be now so confirmed in holinesse that they can will nothing but good yet that hinders not liberty no more then it doth in God or Christ himselfe to be a free Agent is a perfection to sin is a defect and ariseth not from the liberty but the mutability of the will 3. Their motion and place That they are in a place is plaine by Scripture which witnesseth that they are sometimes in heaven and sometime on earth as their service and office doth require They are not in a place as bodies are they are not circumscribed by place for a legion of Devills was in one man they are so here that they are not there and therefore one Angel cannot be in many places although many Angels may bee in the same place and they move not in an instant though they move very speedily They continue in the highest heavens unlesse they be sent thence by the Lord to doe something appointed by him where being freed from all distractions and humane necessities they behold the glorious presence of God their understanding and will being pitcht upon him 4. Their society and communion for it cannot bee conceived that these glorious Spirits should not signifie to one another their meaning but how this should be it is hard to determine they say that the Angels make known their minds to one another by their meer will 5. Their multitude and order That there are many Angels appeares Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels But that is a foolish dreame that just so many Angels fell as there are men elected and they are chosen by God to make up their number againe Some say the good Angels exceed the number of the wicked Angels by how much evill men exceed the good the greatest number of evill angels that we read of is but legion the good very many as that place in Daniel and Revel 5. 11. will shew As for their order the Apostle indeed Coloss. 1. sheweth that there is an order among them so that one may be above another in dignity but not in power and command hence they are called an host which word signifieth chiefly what hath a compleat order Dyonisius Areopagita makes nine orders of Angels and distinguisheth them into threes The first containing Cherubims Seraphims Thrones The second Dominions Armies and powers The third Principalities Arch-angells and Angels Much more modest is Augustin qui fatetur se rationem hujus distinctionis ignorare cont Priscil c. 11. c. 57. Lau-See Doctor Prideaux on Matth. 18. 10. for their nature properties order and Ministrie The Scripture makes mention only of two orders of Angels Angels and Arch-angels Heb. 1. 4. 1 Thess. 4. 16. Seraphim is a common name unto all Angels they are all described to be flames of fire Psal. 104. 4. and all the Angels are Cherubims as is evident by the Curtaines of the Tabernacle which were set forth and garnished with Cherubims onely Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church as the Apostle expounds it 1 Cor. 11. 10. It is evident saith Mr. Cartwright that the Apostle Col. 1. 16. heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all 6. The names of the Angels The first and most common name is that of Angel which name is common to the good and evill angels yet in a farre different sense The evill spirits are seldome called so simply though they be sometimes to note the excellencie of their originall because they fell from their blessed condition 1 Cor. 6. 3. Jude 6. In the first place to shew the prerogative of the Saints and in the second to shew the reason of Gods justice The evill spirits are called Angels the name which was first given them Otherwise they are not absolutely called Angels that name being peculiar to the Angels which stood but Angels of the Divell angels of Satan viz. because they are sent by the Divell their Prince Some as proper names are given to certaine Angels Michael Dan. 10. 13. which is compounded of 3. Hebrew particles Mi-ca-el who is like or equall to the strong God It signifieth the power of God because by him God exercised his power and Gabriel Dan. 8. 16. 9. 21. Luke 17. 19. that is the glory of God who executed the greatest Embassages in Gods name to men Vide Sculteti exercitat Evangel l. 1. c. 9 7. The Angels Ministrie and service Their service may be considered either in respect of God the Church or the enemies of the Church Respecting God and the Church and the people of God they have divers services The office of good Angels in respect of God 1. They enjoy God and glory Matth. 18. 10. 22. 30. This implieth their great purity and happinesse and withall their Ministrie what God bids them doe they are ready to doe They shall attend Christ when hee comes to judgement 2. They praise God and celebrate his Name cleave inseperably unto him and obey his Commandements Esay 6. Psalm 103. 20 21. 104. 4. Dan. 7. 10. Job 1. 6. they see the worth and excellencie of God that he deserves more praise then they can give 3 They praise and worship Christ as the head of the Church Apoc. 5. 11 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to doe him service so in his agonie an Angel comforted him 2. Their service in respect of the Church and people of God 1. They are glad for the good which befalls the Elect so when Christ came into the world how glad were they Luke 2. they cryed glory be to God on high they further rejoyce at their conversion Luke 15. 10. 2. They reveale unto them the will of God Dan. 8. 9 Rev. 1. 11. 3. They keepe the elect from dangers both of soule body so far as is expedient Gen. 19. 16. 28. 12. 25. 7. 32. 1. 2. Psal. 34. 7. and 91. 11. Numb 22. 1 King 19. 7. 2 Kings 6.
constitution of the creature by the Creator soe Angels are immortall 3. Not by any singular condition of nature but by Grace so the bodies of the Saints glorified 4. When it is mortall inwardly but yet conditionally it is immortall that is if he doe his dutie and soe Adam was immortall For the second Question The properties of it are these 1. It is originall righteousnesse because it is the naturall perfection of the whole man and all his faculties for distinction sake we call it originall righteousnesse It is soe both in regard of it selfe for it was the first in the first man 2. in regard of man because he had it from his very begining 3. In regard of his posterity because it was to be propagated to others 2. It is universall it was the rectitude of all parts it could not else be an image of God unlesse it did universally resemble him in all holinesse His understanding had all things for truth his will for good his affections for obedience 3. Harmonious every facultie stood in a right order the will subject to the understanding and the affections to both 4. It was due to him not by way of desert as if God did owe Adam any thing but conditionally supposing God made Adam to injoye himselfe and by way of meanes 5. Naturall 1. Subjectiuè that which inwardly adheres to the nature of a thing from its begining 2. perfectivè that which perfects nature for its end and actions 3. propagativè when it would have beene propagated in a naturall way if man had continued in innocencie but constitutivè and consecutivè supernaturall The Papists denie that that was naturall to man in innocencie and therefore they say mans nature is not corrupted by the fall because a supernaturall gift onely is taken from him all his naturals being left which is the opinion of the Pelagians who affirme that the nature of man fallen is perfect before the committing of actuall sinnes Paradise is spoken of in the 2. of Genesis Some of the Ancients as Origen Philo yea and of latter Authors have turned all this into an allegorie but now that it was a reall corporal place we may prove 1. because God planted a garden and put Adam into it and there went a river out of it which was divided into foure streames but these were visible and corporeall as Euphrates and Tigris in the third Chapter it is said that Adam hid himselfe with the leaves of the tree therefore the trees in paradise were reall and not allegoricall and lastly Adam was cast out of it The ground of allegorizing all these things ariseth from the vanitie of mans minde which thinketh these things too low for the Spirit of God to relate and therefore indeavours to find out many mysteries 2. In what part of the earth it was Some have thought it to be the whole world but that cannot bee for it is said God tooke Adam and put him into it and likewise that he was cast out of it others thought Paradise to be a very high place reaching to the very globe of the Moone but that cannot be habitable for the subtiltie of the aire others as Oleaster and Vatablus thinke it was in Mesopotamia onely and that it hath lost his beautie by the floud But the safest way is not to trouble our selves any further then Moses text which saith it was in the region of the East in respect of Judaea Aegypt or Arabia and as for the limits and bounds of it they cannot now be knowne However had his invention of Alcinous Gardens as Justin Mayrter noteth out of Moses his discription of paradise Gen. 2. those praises of the Elisian sieldes were taken out of this storie ver erat aeternum c. Ovid Metam Homer lib. 2. and from the talke betweene Eve and the Serpent Aesops fables were derived Thirdly Whether the waters of the floud did destroy it Bellarmine and generally the Papists will not admit that it was destroyed by Noahs floud and it is to maintaine a false opinion for they say that Enoch and Elias who are yet in their bodies are the two witnesses spoken of and that they shall come when Antichrist shall be revealed and then he shall put them to death and therefore they hold that Enoch and Elias are kept alive in this paradise which they say still remaineth but that this is a meere fable appeareth because John Baptist is expresly said by Christ to be the Elias that was to come because he came in the Spirit of Elias Therefore we hold that wheresoever Paradise was yet in the great floud it was destroyed not but that the ground remaineth still onely the forme beautie and fruitfullnesse is spoiled Gen. 7. 19. Paradise signifieth a garden the word being translated out of Greeke into Latine and soe into french and English In Hebrew it is called Heden which signifieth delights a Garden of all manner of delights a place beset with all kinde of fruitefull and beautifull trees There were two speciall trees in it one called the tree of life the other of the knowledge of good and evill Some say it was called the tree of life from the effect because of the hidden power and force it had of sustaining and prolonging mans life Although it be a dispute whether it had this force as meat to prolong life or as medicine to prevent death old age and diseases as likewise whether this power in the tree were naturall or supernaturall Therefore others say it was called soe not from the effect but signification because it was an outward signe that God would give them immortalitie if they did continue It is questioned whether the tree of lif was a Sacrament Pareus answers that it was a Sacrament three wayes 1. As an admonishion to them that the life which they had they had it from God for as often as they tasted of it they were to remember that God was the author of life 2. As it was a symboll of a better life in heaven if he did continue in obedience 3. Sacramentally of Christ as in whom Adam and Angels did obtaine life Rev. 2. 7. He is called the tree of life in the midst of Paradise but that is onely allegoricall and allusive soe that what the tree of life was to Adam in innocencie the same is Christ to us in our corrupt estate 2. The tree of Good and Evill It was not so called from any internall forme as if it selfe were knowing good and evill nor from the effect as if by eating thereof it would have procured wisedome in man and made him wiser nor yet was it called so from the lying promise of the Devill concerning omniscience for God called it so before they met together therefore it was named so from the Event for God by this name foretold what would follow if man did not abstaine from it that he should experimentally know what was good and what was
The Peripate ricks call them Immateriall substances Intelligences abstracted and separated forms The angels are materiall 1. They are perfect effects therefore must have all the 4. causes 2. Finite therefore terminated in their essence nothing terminates things but matter and forme Barlow in Hierons last farewell Zanchie others hold otherwise a Col. 1. 16. 2. 10. * Angels are a meane betwixt God and man as man was betwixt the Angels and the beasts God made the Angels Psalm 104. 4. Coloss. 1. 16. Their nature An Angel defined Wendelinus * They are spirits Heb. 1. 14. glorious Spirits Hebr. 9. 5. Heavenly Spirits Matth. 24. 36. Immortall Spirits lâ—u 26. 36. For their nature or substance they are called Spirits for their property or quality glorious for their place orabode heavenly for their continuance Immortall * The bread of the mighty or Angels foode not because they brought it but because it was most pleasant so that should Angels need food they could not feede on better See River Willet on Exod. 16. Their faculties Matth. 28. 5. * Angeli alas habere dicuÌ„tur propter velo citatem celerem in cuncta discursum Hicron in Jesai 6. vento alas quoque ad fingunt ob eandem causam Drus. in Observat. Sac. l. 4. c. 19. Acts 6. 15. Mark 16. 32. * Tum veteres patres tum etiam Doctores Scholastici triplicèm cognitionem tribuunt Angelis ex Patribus Augustinus triplicem in Angelis statuit rerum cognitionem unam quares in verbo in filio scilicet Dei vident alteram qua eas cernunt in earuÌ„ naturis Tertiam qua eas norunt in suis men tâ—bus Casmannis Angelographia Luke 8. 30. Matth. 18. 10. and 22. 30. Psal. 68. 1. Luke 2. 13. Mark 12. 25. Esay 6. They cry one to another Holy holy holy Mighty Princes are attended with many followers a Numerus lapsorum in Scriptura non est definitus Quod Scholasticicum Thoma definiuÌ„t ex 2. Reg. 6. 16. plures aâ—gelos permansisse in gratia quam pecrasse parum soliditatis habet Voet. Disput. de natura Daemo There are degrees of them Câ—l 1. 16. Rom. 8. 38. 1 Thes. 4. 16. Some are named Angels some Aâ—ch-angels 1 Thess 4. * That ancient and high soaring though counterfeit Dioâ—ysius describes the Hierarchy of Angels as exactly as if hee had dwelt amongst them delivering unto us 9 orders of them out of 9. words sound partly in the old partly in the new Testament and tells us the severall natures distinctions and properties of them all Master Mede on Zach. 4. 16. see more there Cartwright on Ephes. 1. 21 in his Annotat. on the Rhem. Test. a Quatuor ijs vocabulis thronorum dominationum principatuum potestatum Apostolus complexus est universam caelestem societatem Quid inter se distant quatuor illa vocabula dicant qui possunt si tamen possunt probare quae dicunt Ego mâ— ista ignorare confiteor August Enchirid. ad Laurent c. 58. Cameron tomo 2 do Praelect * They are called Thrones saith a School man because they doe attend on the Throne of God Heb. 1. 14. Psalm 68. 17. Exod. 34. 24. Gen. 10. 9. Matth. 4. 10. Joh. 13. Act. 5. They are present at our Assemblies Eph. 1. mysteries are made known to them and the woman must be covered because of the Angels An Angel defeated Senacheribs armie Revel 16. * Mr. Baylie on Zach. 3. 1. p. 43. See Doctor Preston on Prayer Origines angelos docet invocandos certamque invocationis formulam praescribit Homil. in Ezech Jelem Casmannus * Cultus fraternae societatis Scriptura piis tantum angelorum custodiam ministerium attribuit Psal. 148. 91. Heb. 1. 14. impiis non item Imo plures angelos indefinitè circa pios excubare docet non unuÌ„ Psal. 34. 8. Spanhemius Matth. 18. 10. Vnde concludunt tum Patres tum Scbâ—lastici singulis pueris atque adultis etiam certos angelos esse attributos Sic interpretati sunt hunc locum Chrysostomus Augustinus Hieronimus alii Casmannus It is greater both Dignity and benefit that every one of the faithfull have many Angels appointed by the Lord for his guard whereof the proofe is manifest Psal. 34. 7. 91. 12. an host of Angels pitch their Tents round about them As many reprobate Angels seeke the destruction of one onely man Marke 5. 9. and 12. 45. so the Lord encountreth them by a number of his elect-Angels Master Cartwright Luke 7. 24. 1 Cor. 11. 10. See the last large Annotations a Vnicus quod sciam ex veteribus Ambrosius ex Papistis Caietanus ex nostris unicus Beza angelos exponunt Sacerdotes seu pastores ecclesiae Rectissime omnes alij tum veteres tum recentes intelligunt ip sos angelos eosque bonos ac sanctos Laurentius Mal. 2. 7. Revel 1. 20. b Beza in loc Ministers saith Laurentius are not any where in the Scripture called Angels absolutely but alwayes with addition Jun. Paral. l. 1. par 92. a Ipse Deus locutus est immediatè ad Mosem praesentibus ac testibus angelis Laurentius See Willet on 19. of Exod. 37 quest Ordination is put for ministration * Master Palmer Master Cauderie of the Christian Sabbath part 1. ch 4. a Grotius and Rivet Doctor White say God spake not immediatly but by an Angel See Psal. 78. 49. Dan. 10. 13. b Cartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Jude * Angels are the best creatures yet they are mutable Creatures they were created blessed as the Schooles determine with a naturall blessednesse not with a supernaturall which consists in the vision of God for then they had never fallen The good Angells indeed have obtained by Christ a supernaturall blessednesse though he be not a Redeemer yet he is a confirmer a supporter of the holy Angells In reference whereunto he is called the heaâ— of all things Eph. 1. 22. and 3. 15. Col. 1. 20. and that last place is not to bee restrained to men but takes in all things both in Heaven Earth Mr. Carill on 4. of Job 18. * In bono confirmatio non tollit bonorum angelorum liberum arbitriam Bernardus triplicem ostendit è sacris literis libertatem quarum unam vocat libertatem à peccato 2 Cor. 3. 17. Alteram vocat libertatem à miseria Rom. 8 20. 21. Tertiam appellat libertatem à necessitate hoc est à coactione necessitas enim hic non opponitur voluntario sed coactioni Casmannus Consectaries from Angels Let us not by our ill carriage thrust away our guard One Angell would quickly destroy all the wicked if God should charge him to doe it Vse the 4th See Elton on Collos. 1. and Cameron on Act. 12. * Superbi sunt nec noverunt Moysi sententiam sed amant suam non quia vera est sed quia sua est Aug Confess l. 12. c. 25.