not an attribute nor part of another thing An accident subsisteth by another thing for it is not a substance in it selfe but in another every accident is in some substance as white and blacke Againe it is not part of another for that which is part of another doth not subsist in it selfe but in the whole of which it is part for instance the matter whereof a man is made in the wombe of a woman so long as it is part of the woman is no person till it have in it a soule and then ceaseth to be a part and so the humanity of Christ hath subsistance in the second person of the Trinity and is no person of it selfe because it hath no subsistence of it selfe Thirdly Individuall that is a particular it is one in number Fourthly Incommunicable it is not Communicable as the Essence is as the nature of things is communicable to all that are of that kind the nature of man is communicable to all men the nature of Angells is communicable to all Angells so the Essence and nature of the divinity is communicable to all the persons but the persons are not so amongst themselves therefore we say it is incommunicable Fiftly we say it is living for that which is without life cannot be a person a Book or a Board cannot be a person neither is every thing that hath life a person and therefore I adde understanding and willing that is so living that it understands and wills thus a Beast and Trees have life but they want understanding and reason therefore they cannot be a person so now you have the description of a person Quest How many such persons bee there in the Diety Answ Three the Father the Sonne and the holy Ghost we must prove that these three be substances c. It is manifest first in generall the Father is a substance subsisting by himself individuable incommunicable so is the Sonne and so is the holy Ghost therefore there are three persons in the Trinity Gen. 11.7 Let us goe down and confound their language let us goe is more then one and God doth not speake to the Angels by way of consultation let us but of command go you and in the eight verse it is said the Lord confounds their Language Isai 6.3 Holy holy holy Lord c. three holies is spoken of three persons applied to one that is called the Lord that is one Essence that this is meant of three persons is aparent it is granted by all that the Father is one and then the Sonne is another Iohn 12.34.40 The Testimony of the Prophet is alledged and there used as applied to Christ thus saith the Evangelist Esai spake of him when he saw his glory therefore the Sonne is a person the same is also for the holy Ghost Act. 28.25.26 Well saith the holy Ghost c. that which is spoken of the Father in the old Testament the holy Ghost applies to the Sonne and to himselfe in the new therefore there are three substances c. my text is a manifest proofe of this there are three which c. they are not three names nor three properties nor three severall words they are three that is three substances or persons three that are severall that we may manifest this a little more and that particularly There was never any Heretique that denied the Father to be God concerning the sonne these testimonies Gen. 32.24 Iacob wrestled with a man this same man that Iacob wrestled withall was God so saith Hosea 12.3 that Iacob wrestled with God the text in Gen. saith it was man the other text saith it was God but how appeares this that it was the Sonne because that the Father never appeared in any shape Againe 1 Iohn 1. In the beginning was the word here he is called the word to this may be aded Iohn 8.28 Before Abraham was I am a person severed from the Father Iohn 17.5 Now Ftaher Glorifie me with that glory which I had with thee before the world was A person speaking to the Father severed from the Father Thirdly the holy Ghost is a person Iohn 14.16 I will pray the Father and he shall send you another comforter here is plainely seene the Father Sonne and holy Ghost he speakes not of comfort but a comforter 2 Cor. 13.13 the Apostle praies The Grace of our Lord Iesus Christ c. therfore not onely to God the Father but also to God the Son of whom grace is desired and to the holy Ghost is prayer made so that by these Scriptures appeares there are three persons living understanding c. Quest What reason is there that there are such three persons in the Trinity Answ First they are all God Secondly they all created the world Thirdly because that men in baptisme are dedicated unto them all and make a covenant with them all as well as with one we manifest it thus first that they are all God to say nothing of the Father for that is confessed of all it appeares that the Sonne is God Rom. 9.5 speaking of the Son He is God over all blessed for ever so also Heb. 1. O God thy throne indures for ever of the holy Ghost that one shall suffice Acts 5.3.4.5 The Apostle Peter chalenges Annanias and Saphira that they had not liedunto men but unto God and then he tells them that they had lied against the holy Ghost so then the holy Ghost also is God Secondly because they all created the world it appears Gen. 1.1 In the beginning God created the world that the father did create the world will be confessed of all that the Sonne created the world Col. 1.16 the Apostle speaking of the same saith By him were all things created whether things visible so Iohn 1.3 By him was created whatsoever was made and without him was nothing made that was made so Heb. 1.10 Thou Lord hast laid the foundations of the world That the holy Ghost did create appeares Psal 33.6 By thy word were the heavens made and all the host of them by the breath of his mouth so Gen. 1.2 The spirit moved upon the waters What is that as the Hen doth upon her egs to hatch them so the holy Ghost preserves them c. in the 26. verse he saith Let us make man in our Image not in the image of Angels but in the Image of God now then if these did create the world and give it a substantiall being they must needs have a substantiall being in themselves Thirdly because in baptisme men are dedicated unto them all and make a covenant with them all they cannot be dedicated to them that have no being Matth. 28.21 Go c. baptising them in the name of the father of the son and boly Ghost and therefore these three must needs subsist by themselves and therefore they must have all understanding and actions and are all persons c. more particularly we manifest it of these that be in question the son and spirit if
Saint Austin hath a pretty similitude to expresse there are three the Spring and River and a portion taken out of these are three distinct c. but if any man should aske what is the Spring water what is the River water what is the portion taken out water come to a Well saith he fill three cups with water we can say they are three but we cannot say that they are three severall waters these mysteries being hard ought to be studied and praied for Saint Augustine saith give me that I love what is that when I set my self to know thee I beseech thee give me a heart that I may know thee even these great mysteries of salvation thus every man ought to pray c. CHAP. XXIV IOHN 5.7 There are three which beare record in heaven the Father the Word and the Spirit Quest HOw are these persons distinguished or how are these three distinguished Answ The answer is they are three not divided but distinguished truely and really not essentially but personally and that by their order properties and workes I say they are distinguished not divided there is a double distinction of persons one is called an essentiall distinction then the persons are so distinguished as they are divided and there is a personall but not essentiall distinction then one person is not severed from another because the Essence is not severed Three persons of men essentially distinguished are three men but the persons of the Trinity distinguished onely personally are not three Gods but one The former three persons are three men because their essences may be divided although not in the generall yet in the speciall the latter three persons are not three Gods because their essence cannot be divided Three men have all one nature all one humanity in the generall but they have not all one nature in the speciall for the nature of one is not the nature of another now in this the reason is manifest because that their essence is finite and divisible but here there are three persons and cannot be three Gods because their essence is infinite and indivisible so that in the Trinity there is as a Father speakes alius alius not aliud aliud that is there is but one substance yet many persons As the Father is another person but not another thing from the Sonne and the holy Ghost another from them both and this is manifestly proved after this manner Three must needs be a personall distinction they are three witnesses and a witnesse cannot change his habit as Hereticks say yet so as they are but one Iohn 1.1 In the beginning was the Word and the Word was with God and the Word was God the last of these manifests that the Essence is not distinguished but the persons for the Word was God That there is such a distinction Psal 110.1 The Lord said unto my Lord there the person speaking and the person spoken unto are distinguished the Lord said to Sathan The Lord rebuke thee where in the first place is the Son the Lord rebuke thee he meanes the Father Iohn 5.32 there is another that beareth witnesse of me and in Iohn 8.18 I beare witnesse of my selfe Iohn 14.10 I am with the Father he doth not say I am the Father but I am with the Father whereupon it must needes be that there is distinction betweene the Father and Sonne and the holy Ghost is distinguished personally from them both Mat. 3.15 there is a voyce from heaven and the Spirit descended like a Dove the Father speaking and the Sonne is he of whom he speaks the holy Ghost he that descended Iohn 14.16.27 I will pray the Father and he shall send another comforter in my name whence it followes that therefore the Father who sends and the Sonne who prayes and the holy Ghost who is sent are three persons really distinguished This may suffise to shew unto us that there are three distinct person Quest But how are they distinguished in their orders Answ First because they are one before and after another by an unchangeable order first second and third they are not one before another in dignity but in order and that is unchangeable for the first cannot be the second nor the third the Father cannot be the second person nor the Sonne cannot be the first nor the third c. the reason of this is because the Father is of himselfe not of another having the foundation of personall existance or substance in himselfe and of himselfe therefore it must needs be that he must be the first that is that which some thinke Christ intended Iohn 5.26 The Father hath life in himselfe that is first and originally Secondly the Sonne is of another and therefore he cannot be the first person because he hath the foundation of a personall subsistance from the Father and so he cannot be the third person because he hath it onely from the Father this is that same in Iohn As the Father hath life in himselfe so hath he given to the Son to have life in himselfe c. he receiveth it from the Father The holy Ghost is neither of the Father alone nor of the Sonne alone but he is of them both therefore he is the third person receiving the foundation of personall subsistance from the Father and the Sonne then this immutable order doth distinguish them It is true that the Scripture places the Sonne before the Father and the holy Ghost before the Sonne 2 Cor. 1.13 The grace of our Lord Iesus Christ and the love of God the Father c. 2 Thes 2.16 Iesus Christ our Lord Revel 1.4 5 Iohn wishes salvation to the Churches first from the Father secondly from the Spirit this is not to change their order but because the matter they speake of requires it and to shew that there is none greater or lesser then other Quest How are they distinguished by their properties Answ They have every one incommunicable properties by which they are distinguished the Father begetting the Sonne the Sonne being begotten and the holy Ghost proceeding these properties are such as cannot be communicated to others without them nor amongst themselves such as they had before there was any beginning of the world this is as some Divines say nothing but the proper manner of existing for they say the Father is the nature of the Divine Essence subsisting by the incommunicable property of begetting The Sonne is the nature of the divine Essence subsisting by the incommunicable property of being begotten The holy Ghost is the nature of the divine Essence subsisting by his incommunicable property of proceeding I say by these relations they were distinguished amongst themselves before there was any creation The Father is unbegotten begetting the Sonne The Sonne is begotten by an unsearchable generation the holy Ghost is of the Father and the Sonne after a wonderfull manner which is called procession That they are thus distinguished is gathered out of the Scriptures thus
not no tongue can expresse no heart can imagine God hath not revealed it that he did beget his Son that is revealed but the manner how he hath not revealed yet this we are sure of in the negative we may understand how he was not begotten every thing that is applied to God being purged and freed from corruption and made perfect is applied to him therefore in generall with men there is imperfection that the Father should be before the son in time this is imperfect that the Father should beget a son out of himself is imperfect this is imperfect for a father to beget a son by motion and corruption this is imperfect but it is perfection to beget him without motion this is imperfection for a father to beget a son with part of his Essence but this is perfection to beget him without difference in Essence here the Father and the Son are both at one time the Father begets him in himself not of himself thus much for the second distinction of the roperty The third distinction from the worke or manner of working creating the world of this we need no further proofe it is enough that we beleeve in God the Father almighty c. where Father is distinguished by his power that as his Sonne hath the worke of redemption the holy Ghost of sanctification so the Father of creation then I say it is manifest that the Father created the world begetting his Son in himselfe of the same substance with himselfe creating the world out of himselfe of an unlike substance to himselfe being every way divers c. This shall suffice for the opening of this distinction Quest Why is he first in order and not in time Answ Because he is the eternall Father therefore he must have an eternall sonne and spirit an eternall wisdome and power First he is an eternall Father therefore he must have an eternall Sonne for Father and Sonne are relatives one gives the being to the other Husband and wife are relatives Kings and Subjects are relatives Kings give a being to the subjects so in this Father and Sonne are relatives no Father without a Sonne and no Son without a Father and no sooner a father then a sonne if a man be a father he he must be elder then his sonne but God cannot be a Father elder then his Sonne therefore as Father and Son they are of the same age as it were the same day the same houre as I may so speake they are coeternall and therefore both of the same time Saint Basil saith how shall not he be from the beginning that had nothing before him but himselfe from whom he had his beginning In the next place because he is an eternall God and hath an eternall wisdome no God without his wisdome deny wisdome and deny the Sonne so Prov. 8. He is called the wisdome of his Father 23. verse he saith I was before his workes before all creatures whatsoever he and his wisdome were never separated therefore it followes that he must needs be an eternall Sonne hereupon is it that which Solomon calls the wisdome of God Saint Iohn calls the word of God in the beginning was the word therefore he must be an eternall person Thirdly the eternall God must have eternall power for God without power is nothing so Luke 1.35 The holy Ghost shall come upon thee and the power of the most high shall overshadow thee where God is not without his power then we conclude that seeing he is an eternall Father he must have an eternall Son and spirit and the eternall God must have eternall wisdome power therefore he is put first in order Quest How is he distinguished by begetting Answ By communicating his whole Essence from all eternity the Sonne is begotten how by receiving his whole Essence from his Father The Father begetting the Sonne by communicating his Essence but how gives he to him his whole Essence not by alienation but by communication we thus open it he gave him his whole Essence because the whole Essence of God is so simple that it cannot be divided if it were divided it were the overthrowing of the whole Essence therefore when he communicates he communicates not a part but the whole and when he communicates he doth it not by alienation for then it should cease in him that gave it but it doth not cease so but by communication it is so given that abides his still though he communicates it to the Sonne one testimony for many Collo 2.9 In him dwelleth the Godhead bodily For in this Generation there is no division nor transmutation and yet there is a true multiplication of persons but not of the Essence that never divides Qu. The third thing how is he distinguished by the work of creation Answ Not by working but by the manner of working because the Father creates by the Son and by the holy Ghost the work is common to all for all create but the maner is different you heard the reason before these cannot be divided but the Father begins the worke and executes it by them and the reason is because the Father hath his beginning of his person himselfe and the Sonne and the holy Ghost receive it from the Father therefore it is the Father creates by them and is distinguished from them not in the matter wrought but in the manner of working and thus I have opened this Doctrine Vse 1. This teaches us how we ought to beleeve concerning the Father namely that he is thus distinguished in order not in time if any man should have a thought nourish it that the Father should be before the Son or spirit in time he doth not only overthrow the Trinity as much as in him is but the Deity S. Ambrose saith if the Father had beginning before the Son then he was God first and Father afterwards that cannot be God turne this thought from our hearts saith he tell me then how dost thou beleeve that he is the immutable God if he be so how can this stand there is a mutation by this accession of Father there is a change how is he without change if a God first then a Father God turne such conceits from us it may well be with men he is a man now and father some yeares after for he is subject to change but bring the nature of God to a change and thou overthrowest the nature of God therefore we must beware of this thus we are to beleeve that the eternall Father is with the Sonne and the eternall Son with the Father he that will worship God aright let him joine these two together that the Diety hath joined together beware you separate none of these It is true we are to hold it after a divine manner not to judge of it by a humane generation as that the Father must be elder then the Sonne we are not to judge after this manner for this is the ground of errors againe if the
knowledge of the orthodox faith and the integrity of a holy life Happy is hee that findeth wisedome (f) Prov. 3.13 saith Solomon and (g) Job 28.2 S. Iob describeth that wisedome The feare of the Lord that is wisedome and to depart from evill is understanding Blessed are your eyes for they see (h) Mat. 13.16 saith our Saviour Christ and yet not unlesse yee see to do (i) Joh. 13.17 If yee know these things happy are yee if yee do them These graces must be joyned together because severed they bee not graces The grace of knowledge consists not in the naked and perfunctorie theorie and apprehension of divine truths but in conformity to them A man knowes no more truly then hee puts in practise (k) 1 Joh. 2.4 Cognoscere non in solâ perfunctoriâ scientiâ est sed in eorum operatione quae oporteat fieri Amb. de Parad c 6. Non est vera scientia boni nisi ad hoc comprehendatur ut agatur Prosp Nihil estaliud scientia nostra quam culpa qui ad hoc tantum modo leg emnovimus ut majore offensione peccemus Salv. Hee that saith I know God and keepeth not his commandements is a lyer and the truth is not in him if a man know God and disobey him his knowledge is his fault Obedience without knowledge is not obedience but will-worship and superstition as faith without workes is a dead faith so workes without faith are dead workes the prayers of ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. hom 2. in their owne conceits good prayers are not good because the sacrifice of (l) Eceles 5. fools their meanings which they call good are not good (m) Pro. 19. without knowledge the heart is not good c Light is in the second as in the first creation the first worke (n) 2 Pet. 1.3 All things that appertain to life and godlinesse are given us through knowledge therefore without knowledge there cannot bee either life or godlinesse or any thing that belongs to them The image of God in which wee were at first created unto which we must bee renewed consists chiefly in knowledge and holinesse not in one of these but in both The glorious Angels who are proposed to us as patternes are understandingly obedient (o) Psal 103.20 they do his commandements hearkening to the voice of his word If wee know God and serve him we are like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes like our patternes perfect pleasing to God if either of these bee wanting the danger is great the blinde and the lame equally an abhomination God hath given to man an understanding and a will an eye to see and a band to execute and having given both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. hom 2. he requires both one of these parts will not serve his turne Hee hath given us a minde to know him (p) 1 Joh. 5.20 saith the Apostle Hee hath made us to understand more then the beasts saith Elthu in (q) Job 35.11 Iob that wee might know him which the beasts cannot doe It is an injury to God Non sufficit Deo intellectus nisi fiat in amore ejus voluntas imo nec haec duo sufficiunt nisi memoria c. Amb. de dign hum c. 2. and a debasing of our understanding to lay out those intellectuals which God hath bestowed on us for himselfe on earthly and other things and to yeeld him a bruitish because a blinde obedience He hath given us will and affections and a body to love him to feare him to delight in him to serve him c. It is no lesse injury and unthankefulnesse to God to withdraw these from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 6. and bestow them on our lusts on sinne on Satan on the world on the creatures on vaine things by which for which they were not made I conclude with Chrysostome Let us give all diligence that wee may obtaine a cleare understanding of the true faith and adde unto that a holy life and a shining conversation Amongst all those poynts which are objected to our knowledge there is none more generally necessary and usefull then this of God and Christ of God in Christ This is the first principle and foundation of faith and obedience (r) Heb. 11.6 Hee that commeth unto God must beleeve that he is and that hee is a rewarder of them that diligently seeke him saith the Apostle without this knowledge no grace can bee obtained no salvation can be hoped for upon this depends faith for (s) Psal 9.10 they onely that know his Name will trust in him that which ignorant persons mistakingly call faith is mere presumption and patience for (t) Heb. 10.32 they only that are illuminated can endure the fight of great afflictions others may be senselesse bruitish stupid these only truly patient and all obedience for (u) Psal 119.34 they onely can keep the commandements to whom he hath given understanding others as they desire not the knowledge of his wayes so they say in their hearts (w) Job 21.14.15 What is the Almighty that we should serve him And what profit should we have if we pray unto him or as (x) Exod. 5.3 Pharaoh who is the Lord that I should obey his voyce upon the knowledge of God in Christ dependeth interest in mercy and salvation (y) Psal 36.10 God will draw forth his loving kindnesse to them that know him they that know him not are as farre (z) Ose 27.11 from finding favour as from knowledge God hath bound it with an oath (a) Psal 95.10.11 That the people that have not knowne his wayes shall not enter into his rest Notable is that speech of holy Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrnen If a man believe not that Christ is incarnate if hee confesse not his crosse his passion his bloud which he powred forth for the salvation of the world and this be cannot doe without knowledge he cannot obtaine everlasting life though a King though a Priest though a Ruler though a private person though a Master though a servant though a man though a woman let him that receiveth receive it let him that heareth heare it The ground of this speech is that of our Saviour Christ (b) 1 Joh. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. This is life eternall to know thee the onely true God and him whom thou hast sent Iesus Christ because this knowledge of God is thus usefull and of this absolute necessity to salvation It ought to be the businesse and maine study of every one that desires grace or glory to search after him and that he may finde him to search after him first where he may bee found and secondly as he will be sought First God may be found in his word there is no point in which nature is more
eternall life and they are they which testifie of me WEE have heard of a twofold knowledge of God the one by Nature the other by Revelation and that is by the Word and Spirit by which you have heard how a man may come to saving knowledge Now to proceed The next question is Quest In what Word is this knowledge to be sought Answ It is to bee sought in the written Word of God the old and new Testament Seeing God hath revealed himselfe in his Word and that there is a sufficient knowledge to be found in it though not effectuall without the Spirit I think this seems reasonable that before we speak of God himself wee speak somthing of the holy Scriptures the fountain of knowledge in which God hath revealed himselfe to the world that we may know with what warrant we may ground our faith upon them Therefore it is necessary that wee know first what this Word is and then what Author it hath Answer is made that this saving knowledge is to bee sought and found in the written Word of God This is warranted upon that which I have read Search the Scriptures for they are they which testifie of me this is further confirmed Isa 8.20 To the Law to the Testimonies if question arise concerning God where shall wee finde answer To the Law and to the Testimonies goe to the written Word of God of this the Apostle saith in 2 Tim. 3.15 that it is able to make a man wise to salvation and therefore it carries in it the wisdome and knowledge of God by which a man must be saved Saint Peter also 1 Pet. 1.19 calls it a more sure Word making opposition betweene it and the word they heard from heaven in the holy mount to which wee ought to take heed as to a light shining c. Finally our Saviour Christ speaks of this in the Parable to the rich man They have Moses and the Prophets if they will know any thing concerning God faith repentance c. what need one be raised from the dead So then these testimonies shew that the saving knowledge of God is to be had in the old and new Testament This Question brings another and that is this Quest Why is knowledge to bee sought in the old and new Testament Answ First because this is the perfect rule conteining all things to be known and beleeved Secondly because it is a certaine and a sure rule Thirdly it is an infallible rule that neither deceives nor can bee deceived To explaine this Reas 1. Because it is a perfect rule therefore this knowledge is to be sought there Deut. 4.2 Thou shalt add nothing to it nor take any thing from it Add to it and thou makest it imperfect take from it and thou makest it no lesse imperfect because it is of it selfe an absolute and full rule The Apostle saith 2 Tim. 3.16 The word is given by inspiration to instruct rebuke c. It is able to make the man of God perfect c. It is full for all purposes for instruction correction c. and for all persons it perfects the Minister in his work and calling and if him then much more every other man Secondly It is a certain knowne rule That which is the rule of salvation must be a certaine knowne rule if it be unknowne it is no rule to those that shall bee saved The Word sometime from Adam to Moses was wholly unwritten yet then no doubt but God revealed himselfe to the faithfull But when the Church was growne up to bee a Nation and mixed with unfaithfull and faithfull God that hee might make a certaine rule by Moses writ his Word And that the Word was written for this end it appeares Luke 1.3 4. These things have I written unto thee most noble Theophilus that thou mightest bee certaine of these things there goes a report of Christ what he did and what hee suffered these things have I written that thou mightest be certaine and therefore our Saviour Christ being asked the question in the Gospel what was to be done to inherit eternall life hee answers How readest thou Luk. 10.26 Wilt thou be certaine then read the Scriptures and they will manifestly and surely declare what is to be done and give a perfect answer to such questions Thirdly we are to come now to the written Word because the written Word is an infallible rule an infallible rule is such a rule as cannot bee deceived nor deceive for if it could doe either it were not infallible but that the Word of God is such that it cannot deceive nor bee deceived I manifest it thus because God and his Word are one Truth therefore it cannot deceive John 17.17 Sanctifie them with thy Truth thy Word is Truth As light is not the cause of darknesse so the Word is not the cause of error This is a right rule saith S. Augustine thy Writings are my delight by them I shall never be deceived And this is the first point Use 1. If this bee so here are overthrowne all humane traditions which are by man added to the Scripture all traditions that are either written or carried from hand to hand are rejected whatsoever is taught without the Scripture is to be abhorred for the Word is the rule and he that brings any other doctrine let him be accursed Use 2. This serves to provoke men to labour for the knowledge of the Word Here I will take an occasion to speake of it because I see the carelesnesse of this age If there bee any amongst us that desire the knowledge of God then wee should labour for the knowledge of his Word Why because wee cannot know God unlesse wee know his Word This is ingratitude against God that hee should vouchsafe his Word and wee not labour to know it this is impiety against our selves that look to bee saved and yet neglect the knowledge of the Word that brings salvation There is a knowledge of God by nature but the remainder of the light that is in mans nature is marvellous dark Though the foolish heathen say If a man follow nature hee cannot erre wee know that nature is starke blinde in matters appertaining to God therefore men should labour to know the Word that it might dwell in them in all wisdome Saint Bernard saith This is the portion of the Jewes that they have the letter onely and so the portion of all hereticks and not of Christians Saint Augustine saith Oh unhappy hereticks which regard nothing but the outward sound of the letter having a body without a soule Therefore men that will have a bodie and a soul together must labour to have the understanding of the places that they read and to this end they must add meditation to their reading and constant and earnest prayer to God to their meditation that hee would give his spirit of wisdome and revelation and by this meanes they shall be able to search out hidden and secret things that are not
if the stile doth not agree to this of the Prophets and Apostles they are to be rejected If wee will know all true authority wee must know it by the stile for howsoever a false Writer may take to him the name and frame of another man yet hee cannot take his stile for as every man hath his severall countenance and severall colour that though two bee never so like yet there are some things whereby they may bee discerned so the writings of other men may bee knowne from the Scriptures on which the holy Ghost hath set such a stile as is not to bee found in all or any the writings of all the world besides Reas 3. The third ground was the consent of Christ and the Apostles with the Prophets that went before them the latter Prophets consent with the former and the former agree with them therefore this must needs be from a divine direction For amongst men who have written of the same subject wee may finde often variance but these did never really contradict one another there is no discrepance in them to bee found there were some thousands of yeers between the first Prophets writings and the Apostles and some thousands of miles betweene the Prophets and Apostles that wrote at the same time yet all doe agree together the ground is this because Truth as God is ever constant to it selfe Therefore the Prophet Jeremy reproves Hanani Jer. 28. because hee did not consent to the Prophets that went before him and the Apostle pronounceth an anathema against himselfe or an Angel or whosoever should teach any other doctrine All which shewes that there is a marvellous consent in the Scriptures and therefore they must needs be written by God and not by men Quest What other internall Arguments are there in the mindes of men to prove the Scripture the Word of God Answ It is proved first by the Spirit of God who witnesseth the same in the hearts of the Elect Secondly by the power and efficacie of the Word and the working it hath in the hearts of men To explaine this First the Spirit of God witnesseth this in the hearts of the Elect God is the best witnesse of himselfe so is the Spirit the best witnesse of the Word which is not beleeved untill it be settled in the heart of man by the Spirit that wrote it for till then wee reject it Some apply that of the Prophet Isa 59.21 My Spirit that I have put upon thee and my words that I have put in thy mouth c. In this manner the Spirit and the Word must agree together and continually bear witnesse each to other whatsoever is suggested by the Spirit and agreeth not with the Word is to bee rejected whatsoever is expressed in the Word is not beleeved till witnessed by the Spirit I add to these Christs owne speech to the Jewes John 8.42 43. who bragged that God was their Father if God bee your father why doe you not beleeve my words for if God be your Father then you have the Spirit of God but it is apparant that you have the Spirit of God because you beleeve not my words and therefore God is not your Father John 10.27 My sheepe heare my voice that is they doe acknowledge that this is my voice Ver. 16. I have other sheep that are not of this fold them also I must bring in and they shall heare my voice and ver 3 4. the shepheard calleth his sheep by name and they follow him and a stranger will they not follow where he sheweth that the sons of God have the Spirit of God in them whereby they are able to discerne the writings of God from other writings the Spirit of God giving them a cleare understanding to see and a perswasion to beleeve the truth of them and such a perswasion as no man knowes out of himselfe but in himselfe It is true as wee said before That the majestie of the stile and the consent of the Writers are great arguments to prove the Scriptures Gods Word but yet they give a man no assurance but onely breed in him a kinde of reverence as Salvian saith But if a man bee once enlightened with the Spirit of God hee rests not on his owne judgement nor on the judgement of all the world because hee hath inward judgement in himselfe which is the Spirit And thus much for the first internall argument The second argument is taken from the mindes of men and from the power and efficacie that the Word hath in the hearts and consciences of all men It hath a power to convert them to God to terrifie and awaken them and also to comfort them in distresses to wound them and to make them whole which no other writing can doe therefore it cannot be humane but divine This is manifest Psalm 19. The Law of the Lord is perfect converting the soule No Philosopher can convert the heart though hee may bring men to outward civilitie like unto this The Word gives wisdome to the simple and therefore is divine It was that which made S. Paul to know that hee was dead for before the Law came hee was alive but when the Law came he was dead This the Apostle Saint Peter presseth to the Gentiles Act. 2.27 28. by which hee wounded them and with the same Word hee healed them no other Word could ever bring them to despaire of their owne righteousnesse no other could sustaine them despairing this is the power of God to salvation Rom. 1.16 Finally it is powerfull in operation Heb. 4.11 it is mighty to make a man at variance with himselfe the father against his sonne the mother against the daughter nothing was ever able to doe this but the Word of God Quest What externall proofes are there Answ First the fulfilling of the Prophecies in the Scripture in the same manner and the same circumstances in the same time and in the same persons things many hundred yeers before foretold are so accomplished as foretold this therefore cannot bee but a divine prediction Isa 41.22 The Prophet speaks of the Idols Come and let them tell us what shall come to passe hereafter arguing that to doe so must bee a divine thing The Divell cannot foretell things to come hee may ghesse at them but hee hath alwaies his shifting holes but the holy Scripture hath set downe in plaine termes the time and the persons and other circustances as 1 Reg. 13.2 Isa 45.1 Gen. 15.13 c. therefore it must needs bee a divine wisdome that did indite and inspire them Secondly The second externall argument is the antiquity of these they are ancienter then any other writings whatsoever the Egyptians indeed brag That they had writings before Moses but it is nothing but bragging and untruth Thirdly The great opposition that hath beene made against them and their preservation It is true that Aristotle burnt the books of his Master Plato a great Philosopher that himselfe might bee the more observed
son we do not say all it is not universall grace it is universall of all sorts of men but not of every particular man and therefore we say he loves some Rom. 3.24 We are justified freely by grace but this grace is not without faith therefore in the 28. verse he saith We conclude that a man is justified by faith now this faith is the faith of the elect Tit. 1. againe he loves some in his sonne that is manifest by Ephe. 1.6 We are elected to the glory of his grace in Christ againe unworthy in themselves 2. Tim. 1.9 It is said we are called with an holy calling not according to our works but according to his purpose and grace againe he loves them freely or els grace should be no grace as Saint Austin saith grace is no grace if it be not every way free and therefore it hath the name of grace because it is given freely unto man againe he loved some in his sonne bringing them to salvation or eternall life Rom. 6.23 Eternall life is the gift of God we are saved freely by grace faith is the instrument Tit. 2.11 The grace of God that bringeth salvation unto all men hath appeared therefore that that brings a man to salvation is grace so we have seen the severall parts of this description opened Quest Why is saving grace attributed to God Answ Because it is no created gift in the soule of man but the uncreated grace of God who favoureth and accepteth according to his owne will and pleasure To explane this it is no created thing in man Tit. 2.11 The grace of God which brings salvation to all men What grace The Apostle explanes in the third Chapter and 4. verse that when that bountifullnesse and that love of God to man did appear what to save man by workes he answers no not by works of righteousnesse which we have done but by grace we are saved yet further it is manifest when the Apostle Paul speakes after this manner 2. Tim. 1.9 We are called with a holy calling not according to works but according to his purpose and grace which God hath before the world was was it before the world then it could not be in man that in Rom. 3.24.28 We are justified by grace if that be too little he saith we are justified freely by grace not for the grace that is in us because that is but the effect of grace in God if it were for any such thing it were not free but it is free c. We see then we are saved by grace and this must be grace in God through faith therefore it is not for the grace of faith but of grace besides faith not of our selves if for grace in our selves then the Apostle would have said so but he saith not of our selves that no man might boast the Pharisie boasted of himselfe and his goodnesse but he was not justified there is nothing in man to boast of therefore it is manifest that it is an uncreated grace by which we are saved I shut up this point thus this grace is subjectively in God and objectively in man because the minde of man is enlightned by faith and findes sweet comfort in God therfore we call it the uncreated grace in God Quest Why say you that he favoureth some unworthy in themselves Answ Because that few only are elected and they freely elected and this is the grace of election to prove this Matt. 20.16 Many are called but few are chosen A little to presse this place I doe not say all and that calling is but an externall calling not the internall calling for how many thousands are there that never heard the sound of the Gospell then if there be many not called outwardly then are there but few chosen why because those that are outwardly called are but a handfull in comparison of the world and yet but few of them chosen yet further the very word election shewes there is a chuseing for to elect is to chuse some out of many you have election in your companies of Masters and Wardens now all are not Masters but election is the choyce of some out of many to that place Rom. 9.22 where the Apostle speaks of vessels of honour and dishonour there he shewes there is not election of all nay further some are not prepared for glory c. and take also that same place 1 Peter 2.8 they stumble at Christ for which thing they were ordained therefore not elected and therefore election is but of few Againe election is free Ephes 1.11 according to grace for Christ was freely chosen to be the Sonne of God according to his humanity to be the head of the Church to be the honoured of men and Angels Augustine infers upon this every faithfull man that will truely understand election and reprobation let him looke upon Christ and he shall see himselfe he was freely chosen to be the Sonne of God and therefore freely chosen not for foreseen works but by grace for so the Apostle calls it Rom. 11. if election be by grace and but to a few then the saving grace is but to a few Quest But why say you he brings them to salvation Answ Because that grace is the beginning both of salvation and all meanes tending to salvation but this question shall be handled more at large hereafter Vse 1. The first use If this be the saveing grace of God c. then whosoever hath beene once truly assured that he is Gods that he is in the estate of election its possible he may be alway assured of it if a man be but once in all his life perswaded that he is in the estate of grace he may attaine to the same assurance of his salvation after because this grace is in God There is a greater certainty of faith then of sence because faith by the grace of God assures a man of his salvation and this grace is in God firm immutable and unchangeable besides a man may be certain by faith though not by sence one place for many Rom. 4.16 It is by faith that it might be of grace to the end that the promise might be sure to all the seede marke how the Apostle teaches us to reason undoubtedly the promise is sure why because it is by grace and grace is sure and if the promise be sure my faith is sure so that here is the comfort here is the certainty of our faith in a flat opposition to works then if our doubting hearts tell us that we are not the Lords we are to presume upon the grace of God And if this be presumption as Augustin saith I will presume And therefore here is our comfort and stay against all troubles whatsoever they be Againe it is said that this grace it is his Sonne what of this not that he will make his promise more firme in it selfe but to make our faith more firme in apprehending it why because the ground of this assurance is that God
lighted two things the light and the fire if the question be what is the cause of the light the answer must be fire but if we should aske whether the light or heat were first we could answer they are both together if it may be thus in the creature how much more in the creator Vse 2. This in the next place commends unto us the love of Christ though he was God and equall to God the Father though he was the eternall and infinite God yet he became our redeemer the worke doth not so much commend his love as the manner of the working if comparisons may be here modestly admitted it seemes there is a greater love that Christ doth manifest then the Father c. the Father sheweth his love in appointing and sending and giving but the Sonne gives himselfe for us the Fathers love is apparent Isai 45.4.5 I will give men for thee c. where God shewes his love to the intent saith the Lord that I might free thee I put thee into their hands yet what are these these are nothing in comparison of his love in redeeming his elect he put his owne Sonne into his enemies hands so we may see Iohn 3.16 So God loved the world Rom. 5. God sets forth his love that when we were enemies Christ died for us Yet notwithstanding see the greatnesse of the love of Christ in this he being God humbleth himselfe to the lowest degree that he might redeem his as first he tooke flesh Secondly he dies c. Now all this is grounded upon this that he being God humbleth himselfe laying aside all his glory to the death of the crosse What shall I say what could he have done more this amplifies the love of Christ to give himselfe freely there was no necessity of nature or sinne compelled him but meerly voluntarily that he might redeem us Saint Augustine saith doe you thinke that the spears could have pearced him unlesse he himselfe had suffered it as he saith Matth. 26. I could intreat my Father and he could give me more then twelve legions of Angels but yet he being the mighty Sonne of God laies all aside and puts on all basenesse what of all this this should provoke us to thankfullnesse as David in 116. Psal to say What shall I render to Christ for all his benefits Israel when they were delivered out of Egypt and passed the red seas sung a song c. if such a small thing required this what doth this that we are delivered from sinne and Sathan require It is not enough that we sing songs and speake good words but let Christ have his end for which he hath redeemed us what is his end Luke 1. That we should serve him in holinesse and righteousnesse all the daies of our lives let us give our selves to his service and feare 2 Sam. 19.9 There the people reason after this manner David hath delivered us out of the hand of our enemies and shall we be slack thus we should speake to our hearts hath Christ delivered us from death and the thraldome of Sathan and shall we be slack in giving honour to Christ Ezra 9.13.14 the people reason thus that being delivered say they shall we turn back again c. how then should every one speake to his owne heart thou hast tasted of this and shall I turne backe againe and transgresse against Christ therefore learne to remember what the Apostle saith Titus 2.14 He hath redeemed us a people to himselfe to be zealous of good workes and thou that condemnest well ordered zeale thou hast no dram of religion in thee for no true zeale no religion thou criest out of zeale thou art a slave to Sathan still therefore let every man bring forth righteousnesse and deny ungodlinesse and live soberly in this presen world walking and glorifying God here that we may be glorified of him hereafter OF GOD THE HOLY GHOST CHAP. XXVII JOHN 15.26 The spirit of truth which proceeds from the faber he shall c THE third person of the Trinity is the holy Ghost Quest What is the holy Ghost Answ He is the third person of the Diety proceeding from the Father and the Sonne sanctifying the elect The thing that is described is the spirit which in the Scriptures signifies many things it may be reduced to these heads I will but name them First it hath relation to the creature Secondly to the creator as it hath relation to the creature the word signifies many things I will but name them sometimes it signifies power sometimes the soule of man sometimes the life of beasts sometimes Angels sometimes naturall motions in the heart of man and divers others which I passe over In respect of the creator it hath a double signification and it is taken Essentially and personally Essentially and so all the three persons of the Trinity are said to be a spirit according to this we have it Iohn 4.24 God is a spirit where the whole Diety is put under the name of spirit Secondly it is taken personally in the Diety concerning whom spirit may signifie two things either the person or the gifts the person it selfe it is manifest in this place the spirit that proceeds from the Father the gifts and graces of the spirit 2 Kings 2.19 Let thy spirit be double upon me So Numb 7.11 1 Thes 5.19 Quench not the spirit understanding it of the grace of the spirit againe I say the third person I need not stand upon that to shew that it is a person common to him with the other all persons are distinct one from another really and truly he is a person distinct three waies in order in property and working in order he is the third person in property he proceeds from the Father and the Son in working sanctifying the elect the Father is the first not in time not in dignity but in order so the Son the second and so the holy Ghost the third we adde the third person in the Diety that we may have occasion to manifest that he is God as well as the other that he is God there may be many testimonies Samuel 27.23 David the sweet singer of Israel the Lord God spake by me the Lord said that that is in the former the Lord and God in the next is said to be the spirit Acts 5.34 Peter said to Ananias why have you lied to the holy Ghost and in the fourth verse You have not lied to men but unto God that in 1 Gor. 3.16 You brethren are the temples of God and the holy Ghost dwelleth in you temples of God and temples of the holy Ghost both one The next thing I say is the third person proceeding from the Father and the Sonne his property is proceeding he is as Athanasius Creed hath it not made not begotten but proceeding That he doth proceed from the Father and the Sonne appeares first by these places that he is affirmed to be the Spirit of the Father and the Sonne
to anger and of great mercy c. Chap. 18. Of the Iustice of God Pag. 199. Deut. 32.4 He is a righteous Lord and all his waies are judgement Chap. 19. Of the Anger of God Pag. 212. Jer. 64.5 Behold thou art wrath for we have sinned Chap. 20. Of the Hatred of God Pag. 224. Psal 5.5 Thou hatest all the workers of iniquity Chap. 21. Of the Authority of God Pag. 236. Psal 22.28 For the Kingdome is the Lords and he is the governour amongst the Nations Chap. 22. Of the Power of God Pag. 246. Job 9.19 If I speake of strength loe he is strong Chap 23. Of the Persons in the Trinity Pag. 256. John 5.7 There are three which beare record in heaven the c. Chap. 24. ibid. Chap. 25. Of God the Father Pag. 268. Text. Heb. 1.5 Thou art my Son this day c. Chap. 26. Of God the Sonne Pag. 279. Heb. 1.5 Thou art my Son this day have I begotten thee c. Chap. 27. Of God the holy Ghost Pag. 291. John 15.26 The spirit of truth which proceedeth from the Father he shall c. OF GOD AND HIS ATTRIBUTES CHAP. I. JER 9.23 24. Thus saith the Lord Let not the wise-man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. QUESTION WHerein consisteth the chiefest wisdome of man Answer In the true knowledge of the true God The first thing observable in this Text is this That the chiefest wisdome of every man consisteth in the true knowledge of the true God For out of it I reason thus That is mans chiefest wisdome in which hee ought more to rejoyce then in all worldly wisdome or worldly strength or all earthly riches in which most men have their chiefest rejoycing But every man is bound to glory more in the knowledge of God then in worldly wisdome c. Therefore c. This is confirmed Jer. 31.33 34. I will make a covenant with the house of Israel and this is the summe of the covenant They shall all know mee from the least of them to the greatest In which place is shewed what is the chiefest end of mans new creation viz. the true knowledge of God and therefore the people Hosea 6.3 after that the Lord had raised them from death to life say And we shall know the Lord. Qu. Why doth the chiefest wisdome of man consist in this Reason 1. Because without the knowledge of God a man cannot know himselfe The knowledge of a man in things naturall is an excellent knowledge yet it is nothing without the knowledge of himselfe as Saint Augustine saith Though a man know all mysteries to the breadth of the earth and the depth of the sea and know not himselfe hee is like to a man that makes a building without a foundation but without the knowledge of God no man can know himselfe because of that wicked pride that is naturally in man that when hee lookes upon himselfe hee thinkes himselfe so holy just pure c. that hee thinks injustice to bee justice impurity to be purity c. but if once he comes to see the face of God then hee sees his owne justice to be injustice and his owne purity to be impurity and his owne righteousnesse to be folly therefore it is the principall thing for a man to know God Reas 2. Because without this a man cannot worship God aright which is the end of his creation and to this purpose there are many places of Scripture call upon us Pro. 12.13 Psal 100. Come let us worship the Lord for hee hath made us The worship of God is commanded in the first Table and the principall thing in the first Table is the knowledge of God intimating thus much That there is no worship of God where there is no knowledge of God and therefore that man might know how to worship him he first declareth himselfe saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage and this is the method which David layes downe to Solomon first Know thou the God of thy Father and then serve him with a perfect heart and with a willing minde 1 Chron. 28.9 Reas 3. Because without this a man cannot be partaker of true happinesse Christ saith John 17.3 This is life eternall to know thee the onely true God that is to say There is no way to attaine to life but in the knowledge of the true God It is not the knowledge of all the things in the world that can make a man happy but the knowledge of God can for as Saint Augustine saith Hee is an unhappy man that knowes all things and is ignorant of the knowledge of God but saith he hee that knowes thee and is not vaine in his conversation but labours to worship thee hee is the happy man but every man else is worse then a Toade or Snake And he saith the same Father that hath a tree and can tell the height and breadth of it by a Jacob's staffe and knowes not the Creator of it is an unhappy man but another man that hath a tree and cannot tell the height of it nor knowes the number of the branches of it yet knowes thee the Creator of it hee is the happy man if hee bee never so poore nay if hee be as poore as Job hee is the true happy man but if he know all things and know not thee there is no way but he must needs perish Use 1. This then shewes That the chiefest folly of men is their ignorance of God whether it be a necessary ignorance in them to whom God hath denyed the meanes of knowledge or a negligent ignorance in them who have the meanes and doe not apply themselves to them or a wilfull ignorance in them who pull themselves from the meanes whether they bee Ideots that know nothing or men of understanding and learning that know other things yet are fooles in the knowledge of God Where is the Scribe where is the learned Egyptian where is the disputer of the Law but God hath chosen the poore and the base things of this world that they should confound the mighty 1 Cor. 1.20 So I may say Where is the learned Egyptian hath not God made the wise men of the world fools We have a Proverb The greatest Clerks are not alwayes the wisest men True if ignorant of God and see not that true wisdome stands in this I may say as the Wise-man saith Why is there a price in the hand of a foole to get wisdome and hee hath no heart to it Pro. 17.16 Why is there such understanding in other things and men have no heart to seeke after this Certainely the holy Ghost calls them fools for Solomon in Eccles 4.13 faith hee preferrs a young and wise child before an old and foolish King that will not be instructed So I say a poore man if wise
in the knowledge of God is better then the wisest Clerk in the world being ignorant of God Brethren come out of this ignorance labour for the knowledge of God and labour for this in the first place to know that yee are but fools in all that yee know besides God and certainely this will be the beginning of the best wisdome for then yee will say with the heathen man Though I know all things yet I know the least part of that which I ought to know And let mee tell you this is the bane of knowledge because you think you know enough The more knowledge a man hath the more ignorant hee seemes to himselfe and he that thinks he knowes any thing knows nothing yet as he ought to know 1 Cor. 8.2 Use 2. This shews their error or rather impiety that think the knowledge of God not necessary for women of this fault are the Papists guilty If this bee an error I pitie them but if impiety I abhor it for Solomon saith that error is worthy the pitying but iniquity is worthy to bee abhorred Are not women bound to know themselves which they cannot doe without the knowledge of God stand they not bound by creation to worship God aright which they cannot doe without the knowledge of God must they not be made partakers of the same glory and eternall happinesse with men deny these if thou darest Brethren they are bound to know God the Lord that made them made man male and female in his owne image If the woman must renew that she lost in Adam then shee ought to know God so the Apostle Bee renewed in knowledge after the image of him Col. 3.10 Undoubtedly this is nothing but the spite of hell to hinder women from the knowledge of God Use 3. Brethren beleeve you this that I say that it is the chiefest wisdome of man to know God if so bee you beleeve faith will breed care to accomplish what you beleeve you make knowne to us that you doe not beleeve if you doe not take this care And you must give me leave to beleeve that if you doe not beleeve then certainely you are Atheists Brethren doe you beleeve this to salvation then you must doe as men doe in Trades look what knowledge is most gainefull for them and for that they labour above all others this knowledge of God is the chiefest knowledge that belongs to the trade of a Christian labour for this As Saint James saith Shew mee your faith by your works if you bee willing to bee saved or else you thrust your selves into the mouth of the Divell Saint Augustine saith that a Christian without the knowledge of God differs nothing from an Indian or a Pagan they are beyond thee in the knowledge of Arts and Trades they doe exceed thee Now this knowledge of God is that which makes thee a Christian without this thou art no better then an Indian or Pagan Wherefore if thou wilt differ from Atheists labour for the knowledge of God else there is no difference therefore submit your selves and your families to this order of catechizing that you may pull your selves and your families out of the clawes of the Divell And further for help you must use prayer and meditation that you may come to it prepared Art thou a Christian and canst thou let the morning passe without private prayer with thy family and with thy selfe alone One demanded what would make a good Scholler another answered A good Master and a good student and thirdly to teach others and if you follow this course happy shall you be CHAP. II. PSAL. 147.19 20. Hee sheweth his word unto Jacob his Statutes and his Judgements unto Israel Hee hath not dealt so with every Nation c. THis Psalme sheweth us what is the chiefest wisdome of a man and wee have found it out that it is the true knowledge of the true God Therefore forasmuch as God is invisible and no man hath seene God at any time a principle so certaine that for this cause the Jewes put the Prophet Isaiah to death because he said that hee saw God Isa 6.1 sitting upon a throne high and lifted up c. a necessary question will arise that since God cannot be seene Quest How can a man come to know God Ans God is to bee knowne two wayes First by Nature and those naturall notions that are in the mindes of men or by those effects that declare this excellent workmanship as his wisdome his power his justice his mercy and the like Secondly by Revelation both of these intimated in that text that I have read where hee saith that God gave unto his Church his Law and Statutes That wee may further confirme this It is manifest that all Nations at all times have as it were groped after God to finde what a kinde of one he was that they might know him This doth appeare by those excellent Writings that many heathen men have written as the books of Tully c. as also by many testimonies of Scripture as Saint Paul when he had to doe with the Gentiles prest this thing that by naturall reason God was to bee knowne and that two wayes either by the naturall and inbred notions that are planted in the mindes of men or by those great workes which were wrought by God This appeares because that which might bee knowne of God is manifest by his works Rom. 1.20 the Apostle there speaks of the Gentiles and of the wise men of the Gentiles that God might bee knowne in knowing of themselves and of his works The learned understand that place onely of Philosophers who by search have knowne God and they should have taught this knowledge unto others that God might have beene knowne by others also but they out of the pride of their hearts kept it to themselves And to this purpose there is an Epistle extant of Aristotles which hee wrote to Alexander the Great wherein hee saith that he had written them meaning his Physicks as if hee had not written and the same Apostle saith Act. 17.27 that God was neere to every one of them by these effects by his wisdome by his power and the rest as the Creator and the things created because a man cannot looke upon any thing that God hath made but hee shall see some footsteps leading to the knowledge of God much more when hee shall looke upon the frame of heaven and earth Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-works The holy Ghost sheweth that there is something by which the most barbarous Nations that are cannot bee ignorant of God therefore wee add that which the Apostle hath Rom. 1.20 the invisible things of God even his eternall power and Godhead are cleerely seene being considered in his works as his government and preservation of all things therefore saith the same Apostle The Lord left not himself with out witnesse in that hee did good and gave us raine