A GLIMPSE of GOD Or A Treatise proving That there is a GOD. Discovering the Grounds of Atheism With Arguments of divers sorts against Atheists Shewing also the Unity of the Godhead and the Trinity of the Persons as likewise what God is in himself and and what he is to us with particular Discourses on some of God's Attributes viz. the Simplicity Eternity Incomprehensibility Omnipresence Omniscience Immutability Omnipotency Life and Immortality of God Scholastically and Practically handled By that Eminent and Judicious Divine Mr. THOMAS BYRDALL Late Minister of the Word and Preacher at Walsall in the County of Stafford Nil cum majori periculo ignoratur quam Deus Inquisitione Dei opus est animo religioso cauto Religioso ne manibus illotis ad tanta mysteria temerè accedamus cauto ne vel nostris vel aliorum cogitationibus innitamur Muscul loc com LONDON Printed by A. Maxwel for Thomas Parkhurst at the Sign of the Three Crowns at the lower end of Cheap-side over against the great Conduit 1665. To the Right VVorshipful Sir Thomas Wilbraham of Woodhey in the County of Chester Baronet and to the Vertuous Lady Elizabeth Wilbraham his Wife Right Worshipful THeology is that heavenly and sure Wisdom revealed by the Holy Ghost in the Scripture touching thé knowledg of God and of our selves whereby we are taught the way to Eternal Life The design of this Treatise is concerning God to shew 1. That He is 2. What He is 1. That God is First and most generally God makes himself known by his Works whereby his glory appeareth to the whole world So the very Philosophers knew the Majesty of the Invisible Rom 1 20. God viz. by the Creation in which are two things 1. the Greatness of the work for by what Engines could the Creatures raise so great a building 2. The artificial sitting of things together sheweth it was some great Artificer that made it the Majesty of God appeareth in the ordering and disposing of the whole Universe which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Mundus for the orderly disposing the parts and the harmony thereof It is reported that Archimedes made a Sphere wherein all the world was fram'd and the frame thereof described with the orderly course of the Sun Moon and Stars the â—bbing and flowing of the Sea c. Now as no man that saw this would doubt but that it was an Artificer that made it much less reason is there to call into question whether the substantial world whereof this was a shadow was not made by a wise God of heaven and earth 2. This may be further confirmed from Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providentiâ— the word in Greek and Latin betokens God's care concerning the whole world and every part of it The word in the Hebrew cometh from Hâ—sgiah which signifieth subtilitèr videre vel despicere an accurate sight or looking down upon things Now when we see the effects of Providence the former and latter rain summer and winter and all the creatures provided for the course of things maintained and every thing done in due order this argues there is a God whose governing hand holds all together God is the first universal Cause and all creatures depend upon him as the secondary causes who cannot work without help from the first and universal cause 3. Because in the subordination of efficient causes there cannot be processus in infinitum 4. The works of unreasonable creatures being many of them done according to reason shew that they are guided by some higher intelligence even as the Arrow that knows not the mark is directed to it by the Archer Hence it is said that Opus Naturae est opus intelligentiae 5. Because the sense of the Deity is imprinted upon every mans's heart and conscience which importeth an universal Cause by which it was imprinted And albeit Cicer. d. Natur. Deâ—r lib. 1. Lactant. instit Caâ— 10 lâ—b 3 many things were feigned in the Religion of the Heathen yet this could not for this is the ground and root of all other for unless it be setled in men's minds that there is a God in vain are men exhorted to this or that way of worshipping for from this perswasion that there is a God Emergit omnis ad religionem propensio and unless this be certainly believed all the mysteries of our Religion and Salvation will be no better nor more certain than old wives fables for hereupon they all depend Now as this Treatise will evidently shew you That God is so likewise What God is Indeed God cannot be defined because of his Immensity for as Moses we see his back-parts onely but he may be described God is one in Essence three in Persons Jehovah Eâ—ohim or a Spirit having being of himself full of all perfection uncapable of all defects 1. He is one God but three Persens which is said onely of him and of no creature therefore 't is well to be put in as a note to distinguish him from us But here it may be objected That if the Father be God and the Son begotten of the Father be God also then there are more Gods than one I answer that God the Father begetteth God the Son yet they are not two Gods but one God the meaning is God the Father did not beget another God but another Person In the Three Persons there is neither prius nor posterius being all Coeternal by nature and time yet in regard of order the Father is first named the Son in the second and the Holy Ghost in the last place and in this regard sometime the first work viz. the work of Creation is attributed to the Father the work of Redemption to the Sonne the work of Sanctification to the Holy Ghost though they be all common and communicable Nor doth this distinction any whit hinder the simple and indivisible unity for the Son is one with the Father because he consisteth of the same Spirit and the Spirit is not diverse from the Father and Propter uâ— tatem naturae totus Pater in Fâ—lâ—o Spiâ—itâ—â— totus Spiritus S. in Paâ—â—e Fâ—lio Aug de 〈…〉 e. Fatemur qâ—od Pater est in Filio Filâ—us in Patre Dâ—us in Deo non pâ—r duplcem convâ—nieâ—t iâ—â—m generâ—m conjâ—nctâ—oâ—â—m nâ—c pâ—r insiâ—am 〈◊〉 〈◊〉 〈◊〉 sed per naturae unitam simil â—udinem Hâ—lar It was a 〈◊〉 si 〈◊〉 of Lombard concerning some curious questions about tâ—â— Trinâ—ty Ego nescâ—o non requiâ—â— sed consolabor â—e taâ—â—en 〈◊〉 nâ—sciâ—nt Angeli non â—udâ—ve 〈…〉 Propheta â—â—n 〈◊〉 Apostolâ—s non interrog 〈…〉 〈◊〉 ipse non 〈◊〉 câ—ssâ—t 〈◊〉 〈◊〉 Lâ—mb 〈◊〉 the Son because he is the Spirit of the Father and the Son the whole nature is in every person John 14. 30. I am in the Father and the Father in me saith Christ St. Augustine saith that by these terms which note a distinction is signified a difference
VII BEhold here the incomparable and Use 3. unconceiveable happiness and priviledge of Believers how mean despicable and troublesome soever their condition in the world be Every Believer hath an eternal interest in this glorious Trinity The Eternal Father is their Eternal Father and he will shew forth his Almighty Power to save protect and defend them and wâ—ll bless them with all good the Eternal Son is their Eternal Saviour Brother and Co-heir the Eternal Spirit is their Eternal Comforter and Sanctifier This glorious Trinity do put forth their Eternal Attributes to work their eternal good the infinite Power the infinite Mercy the infinite Wisdom the infinite Goodness of this glorious Trinity worketh their good and they shall be all happy if these three glorious Persons can make them so It was the answer of David to Saul's servants Is it a small thing to be son in law to a King Implying it to be an high honour and dignity to be the son of a King the same may be spoken of every Believer 't is no small hononr and dignity for such poor creatures as Believers are to be the Sons of God the Father Brethren and Coheirs with the Eternal Son of God and to have the infinite blessed Spirit to be their Comforter Take heed then O ye wicked of the earth how ye do harm the Saints of God their Father their Saviour their Comforter will judge and avenge their wrongs you cannot long wrong and oppress them because God is their Father Sin and Devils cannot damn them because the Eternal Son of God is their Saviour you see they can rejoyce in tribulation because the Holy Ghost is their Comforter Seeing these glorious Persons do Use 4. delight in and love each other and glorifie one another let it admonish us that do profess three Persons and one God to give all honour and worship to this Trinity in unity to put all our delight in glorifying this one God with one mind and heart and with all our hearts and souls If God the Father be called Father by you then hear what the Apostle exhorts you to see that you pass the time of your sojâ—urning here in fear he is an holy Father be ye holy as he is holy If you call the Eternal Son of God your brother your Saviour then strive after a conformity to his Image if you call the Spirit of God your comforter then take heed of grieving your comforter by quenching and rebelling against his blessed motions let your hearts be for God let him have all your love your desires your esteem and rest fully satisfied in him From the whole verse thus explained we may draw two considerable uses 1. We may behold a strong ground Use of confidence and faith in Christ we have it in that this glorious Trinity with one consent bare this record that in Christ the son of God is life eternal God the Father testifies this to all that life eternal is from his Son God the Son gives the same testimony I Am the life and whosoever believeth on me hath life eternal And God the Holy Ghost gives this testimony therefore you that look for life eternal receive Christ for in him eternal life is found and you may be assured of it the glorious Trinity hath spoken the word therefore be confident 2. It sheweth to us the horrid nature of the sin of unbelief not only in that it is a full rejection of whole Christ but also it make's the glorious Trinity a liar 1 John 5. 10. God hath given this Testimony that pardon of Sin righteousness Life Eternal is in Jesus Christ if thou believest not dost thou not make God a liar A Discourse shewing What GOD is Exod. 6. 3. And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them CHAP. I. HAving already proved there is a God and but one God and in the Divivine Essence that there are Three Persons I am now to shew what God is and here I can shew no more then he hath revealed to us even his back parts his titles and his names As for his Essence never shall Angels or men know with a comprehensive knowledge we come to the knowlede of God four waies 1. Per viam negationis by way of of negation He is not this or that therefore this S. Paul laboureth to convince the idolatrous Athenians out of some of their own Poets that we are the off-spring of God and for that reason we ought not to think that the Godhead is like unto gold or silver or stone engraven by Art or man's device but God was he that made the World and all things therein Lord of heaven and earth and not dwelling in Temples made with hands who is not Worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. 29. 2 Per viam eminentiâ— by way of In perfectionibuâ— datur suprâ—mum in quâ—est status Eminency There are creatures Eminent in some one or other perfection but God is most Eminent There is wisdome power strength justice goodnesse holinesse in the Scriptures but God is most wise powerful just good and therefore 't is usual with Scripture speaking of excellent creatures to call them Gods things Mountains are called the Mountains of God Numb 10. 33. The tall Cedars are called God's Cedars Psal 80. 11. Sometimes the Scripture compounds names with the name of God as Ariel the strong Lion of God teaching us that when we behold any excellency in the creature we should lift up our minds tanquam per scalam to the Infinite Excellencies that are in God 3. We know God Per remotionem by removing all imperfections and defects from God as when we say God is Infinite Immortall Immutable we remove all defects from God he is most wise there is no shadow of folly in him he is most good there is no shadow of evil in him 4. Per viam causationis by his Efficiency this sheweth that there is a God the other three shew what God is Et qualis Deus what manner of God he is The Scripture make's known God to us all those waies but especially by his titles or names and by his Attributes Concerning God's titles which shew his Nature to us I will shew them here and his Atributes hereafter That his titles and names declare what God is this text is plain for it and nomen rei est notificatio rei And I appeared c. For the coherence of the words briefly this is to be considered Moses being sent to deliver Israel out of Egypt was an occasion of their sorer labour for Pharaoh and his mercilesse servants did redouble their tasks and slavery The children of Israel were much grieved at it and with a murmuring reproof did sharply rebuke Moses and Aaron as appeareth Exod. 5. 20 21. Saying to
like unto me Saint Augustine saith that every creature cries out to man Ego non sum Deus I am no God I cannot save you I cannot help you I cannot comfort you honours riches friends all say we cannot save you therefore expect Salvation from Him who is the onely true God and author of all blessedness A Discourse of the Three Persons in the Sacred Trinity 1. John 5. 7. For there are three that bear record in heaven the Father the Word and the Holy-Ghost and these three are one CHAP. 1. THe coherence of these words is this The Apostle St. John sets forth the excellency of two main graces Love and Faith in respect of the object of both God is the prime object of Love and Christ the sole object and matter of justifying Faith from whence salvation is onely to be expected and so Faith apprehends him as the Author and finisher of our salvation Now that our Faith may rest upon Christ alone for salvation the Apostle bringeth heaven and earth to witnesse the same whose testimony are without all possible exception God the Father God the Son and God the Holy Ghost do give this testimony that Christ is the only begotten Son of God and that life Eternal is in his Son these three do bear record in heaven and in earth the Spirit the Water and the Blood The Spirit that is the sanctifying efficacy of God's Spirit purging and renewing our hearts Water put here for remission of Sins typified by the legall purifications and now sealed to us in Baptism and Blood put here for the infinite expiatory price of our Redemption from Sin all these testifie that salvation is onely from Jesus Christ The mention of the three Heavenly Witnesses are in the Text the three Witnesses on earth are mentioned ver 8. Now to open the words of my Text. There be three that bear record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do witnesse or give testimony The testimony or record is expressed ver 11. that life eternall is freely given to us of God in his onely begotten Son This is the record that God hath given to us eternall life and this life is in his Son to him must all the ends of the earth look for salvation In heaven These words are left Beza in loc out in seven antient Copies as the learned Beza observeth but yet they are to be retained that these three in heaven may answer the three in earth and Jerome thinks they were left out Hieron more through malice then errour 'T is said in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-because in heaven the glorious God displaies the full brightnesse of his glory there he reigneth like a Glorious King 1 The Father here is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the first Person of the Trinity God is the Eternal Father of his Eternal Son Jesus Christ by an Eternal generation he is the Father of all the Elect in Christ the Father of all men by Creation He bears record of Christ Take one Testimony for all Matth. 3. 17. This Jesus Christ whom John Baptist did baptize before your eyes is my well-beloved Son in whom I am well pleased 2. The second witness is the Word that is the eternall Son of God The Son of God hath many titles in the Scripture and this is one he is called The Word many of the Antients endeavour to give reasons of this title but among all I will give but this one he is called the Word The reason is because Jesus Christ is the main subject of the Oracles of God and of the whole Word Moses the Prophets and Apostles do all preach Christ our Saviour himself saith of Moses that he wrote of him Joh. 5. 45. To him also gave all the Prophets Witness Search the Scriptures saith Christ of the writings of the Prophets they are they which testifiy of me John 5. 39. the Apostles all preached Christ also Thus Paul to King Agrippa Having obtained help of God saith he I continue unto this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Acts 26. 22 23. Christ is the main subject of the Scriptures hence Count Anhalt said of A worthy saying of the Count Anhalt on the Scriptures the Scriptures They were the swadling bands of the holy Child Jesus who is found in every page Now Christ bears record of himself his testimony of himself are his own words and Miracles how hath he testified to the World that he came to call Sinners to repentance to seek and save that which is lost and whosoever beleeveth on him should have or hath life everlasting 3. The third witnesse is the Holy Ghost the third person in the Trinity called so ab officio because he sanctifieth God's Elect and worketh all spirituall graces and motions in them He bears record of Jesus Christ Mat. 3. 16. as soon as he was baptized the heavens were opened to him and the Spirit of God descended like a Dove and lighted upon him Act. 2. by his Apparition of fiery cloven tongues upon his Apostles then the blessed Trinity proclaims Jesus Christ the onely Saviour and from him we must by faith expect life eternal And these three are one There is a double exposition of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum sunt they agree in one as if they were one and the same witnesse so Calvin and Beza expound it Or else this These three are one respectu essentiae in respect of their essence these three persons that bear record in heaven are but one in essence From these words I will briefly and soberly handle the doctrine concerning the glorious and undivided Trinity CHAP. II. HEnce I note that in the Unity Observ of the Divine Essence there is a Plurality of persons or There are three persons but one God For proof hereof whereas it is said Gen. 1. 1. that In the begining the Lord made heaven and earth Some gather the mystery of the Trinity from these words Elohim Bara Elohim is in the plural number denoting the Trinity of persons and Bara which signifies created is the singular number to denote the unity of essence Many arguments are brought to prove the Trinity from these words as first It were incongruous to put a word of the plural before a verb of the singular number 2. Because whom Moses calls here Elohim he afterward calls Jehovah which is the name of the Trinity 3. Because Moses was not ignorant of the Trinity would not silence it But others though they approve of this as a pious and probable collection yet upon better arguments think the Mystery of the Trinity cannot be collected from these words their reasons are these 1. Because Elohim being
yet the living God can breath the spirit of life upon them and make a dead sinner become a living soul to God a dead drunkard and a dead worldling buried under a dunghil become a living soul to God t is no superstition for you that live the life of God to pray for such dead for a living husband to pray for his dead wife a living father to pray for his dead children so when God shall bring a Minister as he did the Prophet Ezekiel into a valley of dead bones of dead sinners and say unto him Prophecy O ye dead sinners hear ye the word of the Lord and while we are prophecying God should cause the breath of life bones and sinews to come upon these dry bones should we then despair of the quickening of any dead soul we are to mourn over the dead but not as men without hope of their better and more glorious life and condition the living God can yet make them live the life of God we should do therefore for sinful men as David did for his sick Child while it was living he humbled his soul laid on the ground fasted and praied for the childs recovery while there was hope he would not give over praying so while there is hope of a mans resurrection from death to life of his conversion from sin to God be not wanting in all means for in so doing you may save a soul This likewise may teach the godly in all their dead and dull tempers of heart whether to go for life and motion sc to the living God in whom as all naturally live move and have their being so the Saints in him have their spiritual being life and motion Thus David prayeth nine times in Psa 119. that God would quicken him as who should say my heart is dead my prayers are dead and lazy I have no heart to any good but thou who art the living God canst quicken me and revive me and enlarge my heart and make me to run the way of thy commandments Therefore in all your deadest frames be more frequent in prayer do not give over because thou findest not thy heart so fervent It is reported of that holy Martyr Mr. Bradford that when he went about any duty he would never give over till he found some reviving from God if he confessed his sins he would confess till he found his heart melting and mourning if he prayed for pardon he would still beg for pardon till he found his heart somewhat eased of his sins in praying for grace he would never give over till he found his heart warmed in prayer go then and do likewise in all thy dead frames importune the living God till he doth revive thy spirit Vse 5. This should comfort the godly against the fear of death and the forerunners of death ye are for the present the Sons of the living God ye are come to the City of the living God what need you to fear to dye seeing God will give you life eternal ye are the living stones of the Temple of the living God and he can raise your dead bodies when mouldered into dust and make both soul and body live gloriously and eternally when a godly man dieth eternal life swalloweth him up did ever man fear to go to bed to put on better apparel shall we be afraid to die to put on glory immortality and eternal life Vse 6. Take heed of sinning against God because he liveth to take vengeance upon stubborn Rebels he is a living God and takes exact notice what sinners do and lives for ever to torment the wicked to eternity The wicked need not fear eternal death if they did sin against a dead God but God who is life eternal will doom them to eternal death Vse 7. Here see the folly of Apostates in departing from a living God to embrace dead creatures that forsake the fountain of living waters and run to a pool that one warm day will dry up as Mephibosheth said to David proferring him kindness for Jonathan his fathers sake What is thy servant that thou shouldst look upon such a dead dog as I am So do creatures say to Apostates What are we thy servants that that thou shouldest take thy heart and eye from off a living God and look upon such dead dogs as honours riches and preferments are or rather speak to them as David to Saul 1 Sam. 24. 14. after whom is the King of Israel come out aâ—ter whom dost thou pursue after a dead dog after a flea dost thou pursue after a vile and base creature and cast off a most blessed God the fountain of all glory and happiness O ye Apostates seeing you forsake a living God ye shall die the death God liveth for ever to see sore execution done upon you this shall be your dying life in Hell to bemoan your departure from the living God CHAP. VI. Vses drawn from Gods Immortality IS God an immortal God then Vse 1. hence behold the infinite love of Christ who being immortal yet would become subject to death an immortal God become a mortal man for our salvation Rom. 5. 8. 2 Seeing God is immortal hence we may see what a beam of divine perfection we lost by the fall of Adam we were made immortal but our sin makes us mortal and liable to all mortal and sore diseases we lose a double immortality because of sin the immortality of our bodies and which is worse in some sense we lose the immortality of our souls Sin brings eternal death will ye still go in sin hath it not done enough to you in making you obnoxious to death but will ye bring upon you the eternal death of your immortal souls 3. This likewise should allay the fears of death in us God being immortal we also shall be immortal these mortal bodies shall put on immortality 4. See that ye fear God more then men the wrath of God more then the rage of men because man is but mortal and their rage and fury is but mortal when their breath goeth forth their rage ceaseth but as God is immortal so is his wrath an immortal wrath as he will never cease to be so the fire of his wrath shall never be quenched FINIS