is no more able to expresse all the Mysteries and most excellent points that we might collect and learne from the Incarnation of Christ then one poor fisher man is able to catch all the fishes in the ocean sea And therefore thus much shall suffice concerning this discourse of the Incarnation Birth Life Death Resurrection and Ascension of our Lord and Saviour Jesus Christ who is as hath been proved the true and promised Messiah the only son of God the brightnesse of his glory the expresse image of his Person heire of all things Heb. 1.2.3.4 c. more excellent then the Angels having honour glory Power strength Praise 2 Pet. 1.17 Rev. 5.12 Colos 2.3.1.18 Psal 2.8 Eph. 1.20.21.22 Psal 72.8.17 Phil. 2 9. Dignity Riches and Wisdome yea all treasures of knowledge and wisdome the heathen for his inheritance the Earth for his possessions and the Heavenly places for his seate far above all Power Might Dominion and Principalities with a Name given him above all Names at which every knee should bow c. Being the second Person in Trinity begotten of his Father from Eternity Gal. 4.4 in one Person the Son of God and very man Man Non exeundo quod habuit sed induendo quod non habuit not by loosing that he had but by accepting what hee had not our miserable nature conceived of a Virgin by the Holy Ghost called of his Father ever since the fall of Adam to be a Mediator between God and man desired of the Patriarchs prefigured in the Law foretold by the Prophets accomplished in the time of Grace manifested in the flesh justified in the spirit 1 Tim. 3.16 seen of Angells preached unto the Gentiles beleeved on in the world and received up into Glory For man hee became a King to rule a Prophet to teach and Priest to sacrifice CHAP. III. OF THE HOLY GHOST Wherein the greatnesse of Gods goodness doth appeare WHEN we think upon the infinite goodnesse of the great Jehovah how gracious he is in all respects amiable in himselfe placable unto men liberall unto all his creatures none is so stupid and dull as not to admire it in him such is the never-dying streams of the goodness of God it is like a boundlesse Ocean there is no end of his Goodnesse and therefore Saint Bernard in admiration thereof breaketh forth into these heavenly acclamations saying Quam dives es in misericordia magnificus in Justitia munificus in gratia Domine Deus noster O how rich art thou in mercy how magnificent in Justice and how bountifull in Grace O Lord our God! For thou art a most liberall bestower of heavenly gifts Nam tu munerator copiosissimus remunerator aequissimus liberator piissimus Bernard a most righteous Rewarder of humane workes and a most gracious Deliverer of all that trust in thee yea so great is the goodnesse of God it is beyond expression beyond our imagination our words are beneath our thoughts and our thoughts far lower then the truth thereof Deut. 32.49 52. Yet as Moses from the top of Mount Nebo beheld the borders of the land of Canaan so if you please to ascend with me to the Mount of Contemplation I will shew you some glimpses of Gods goodnesses Certaine glimpses or shadowes of Gods goodness for he elected us before we were he created us of nothing hee redeemed us when we were lost hee preserveth us being found and that hee might bring us to eternall life hee hath given us the Author and Fountain of all temporall and spirituall gifts even the holy Ghost What the holy Ghost is 1 Joh. 5.7 Joh 15.26 Gal. 4.6 Psal 139.7 who is the third Person of the true and only God-head proceeding from the Father and the Son and co-eternall coquall and consubstantiall with them both Mat. 28.19 Isa 6.8.9 Act 28.25.26 He is call'd by the name of spirit proceeding from the Father and the son to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formall and Essentiall part of man 1 Cor. 2.11.12 So and much more it must be thought of the Spirit of God upon whom no Composition falleth And yet some have been so bold as most impiously to affirme that the holy Ghost was but a created quality or a godly motion in the hearts and minds of Righteous man Isa 6.8.9 Acts 28.25.26 But if wee do compare the words of Isaias with the words of Saint Paul they will sufficiently confute this damnabe â—rrour and most manifestly shew unto us this holy spirit to be the true and eternall God Besides the scripture saith That the spirit of the Lord filleth heaven and earth Sap. 1.7 whereupon Saint Basil Ambrose de S. S. l. 1. c. 7. Saint Augustine Saint Ambrose and others have most plainly proved against all hereticks whatsoever that the holy Ghost is a true God by Nature That the Holy Ghost is a true God by nature because that to be every where cannot by Grace belong to any but only to him that is by Nature God which reserveth this unto himselfe to be every where and therefore Saint Augustine writing against Maximinus an Arrian Bishop saith Aug. cont Maxim l. 3. c. 21. Epist 66. I cannot express how much I marvell what a heart you have so to extoll the holy Ghost as to make him every where present to sanctifie the faithfull and yet that thou dare deny him to be a God for is not he a God which filleth heaven and earth Also Dydimus in his booke Basil de spiritu sancto c. 22. and Saint Basil in his treatise De spiritu sancto declare that to be God Didym lib. 1. de spiritu sancto which can be in diverse places at one time Which thing is not agreeable to any creature But that the holy Ghost was present with the Apostles and Prophets in sundry parts of the world at one time no man professing the faith of Christ doth in the least doubt the truth thereof Wherefore it followeth that he is a God Job 33. Mat. 28.19 1 Joh. 5.7 Joh 14.1.16 1 Cor 3.16 2 Cor. 13.14 Psal 33.6.104 30 The Symbolum of Nice out of the holy scripture teacheth That the holy Ghost is hee that maketh alive and hee that together with the Father and the sonne is worshiped and with them is honoured therefore the holy Ghost of necessity must be true and everlasting God with the Father and the son in one only essence touching which point the holy Fathers powerfully did set themselves against the Hereticks and out of holy scripture stoutly maintained the same Plato Aristotle Proclus Suidas Orpheus Pherecydes Parmenides Porphyrius Numenius Amelius Chalcidius Avicen As for Atheists which deny the scriptures and are altogether ignorant of this blessed spirit if they will but look into the writings of
Itaque loquentes de iis quae supra nos sunt cogimur uti verbis nobis congruentibus Ex quo fit ut Deo somnum iram securitatem manus pedes alia ejusmodi tribuamus There are many things which concerne God that insignification doe carry an obscure construction and cannot properly be delivered Wherefore in speaking of those which are above us we strive to use apt and congruent words to our capacity whereby ensueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sleepe anger ease hands feete and other such like may seeme to be ascribed unto God We finde also in the sacred Scriptures many Epithets and Appellations answerabe to the manifold effects of his power rule and Divinity His Epithets are Almighty Strong Exod. 6.3 Matth. 1 7. Psal 86.10 Jam. 1.17 Deut. 7.21 10.17 1. Tim. 1.11 Gen. 21.33 Psal 31.2 Isa 42.13 Isa 28.5 Isa 42.14 Hos 13.7 Hos 11.10 Deut. 32.11 Lam. 3.10 Job 16.4 Great Vchangeable Dreadfull Terrible Wronderfull Blessed Everlasting Favourable Eternall Faithfull Gracious Good Holy Jealous Invisible Just Mercifull Pittifull Righteous True uncorruptible Incomprehensible most Powerfull c. He is compared unto a strong Rock a man of Warr a Diadem of Beauty and unto a woman Travelling He is also compared unto a Leopard a Lyon an Eagle a Beare a Gyant and a Moth Hos 5.12 and he is compared unto a righteous Father a strong Lord a Law-giver a righteous Judge a Cart pressed downe a Counsellor a freind a House of defence a lender a mighty man a Mother a Purifier a Purger and a Refiner of Gold c. Lastly his Appellations are as followeth God is called A Father Mal. 1.6 A Creator Isa 40.28 A Builder Heb. 3.4 A Compasser Psal 32.7 A Nourisher Isa 1.2 A Planter Gen. 2.8 A Record Job 16.19 A Rebuker Hos 5.2 A Redeemer Isa 43.1 A Rewarder Gen. 15.1 A Rock Psal 18.2 A Sanctuary Isa 8.14 A secret place Psal 32.7 A Shadow Isa 25.4 A Shepheard Psal 23.1 A Sheâ—d Psal 115.11 A Spirit Joh. 4.24 Truth Deut. 32.4 A Husband Isa 54.5 A just Judge Psal 9.8 God is called The holy one Job 6 10 A Helper Psal 10 14 I am that I am Exod. 3 14 A Keeper Psal 121 5 A Leader Deut. 32 12 A Maker Job 32 22 A Master Eph. 6 9 A Man of Warr Exod. 15 3 A mighty one Isa 1 24 Onely wise Rom. 16 27 A Habitation Psal 90 1 A Deliverer Exod. 18 4 A Captaine 2 Chro. 13 12 Almighty Rev. 1 8 A Fortresse Psal 18 2 An Elector Rom. 8 33 An Avenger Psal 94 1 Abba Father Mark 14 36 A Witnesse Jer. 29 23 A Treasurer Isa 33 6 A Succourer Psal 22 19 A Sure trust Psal 71 7 A Strong hold Nah. 1 7 God is called The searcher of the hearts Rom. 8 27 A Saviour of Israel Jer. 14 8 The Rock of Salvation Deut. 32 15 A Revealer of Secrets Dan. 2 47 A Refuge for the oppressed Psal 9 9 God is called The Portion of Jacob Jer 51 19 A ponderer of the hearts Prov 24 12 A Preserver of men Job 7 20 The lifter up of mans head Psal 3 3 The light of Israel Isa 10 17 The life of man Deut 30 20 An everlasting King 1 Tim 1 17 An eternall King Jer 10 10 An invisible King 1 Tim 1 17 A great King Psal 95 3 The Sword of Excellency Deut 33 29 A stay in calamity Psal 18 18 The Fountaine of all living waters Jer 2 13 The Fountain of Jacob. Deut 33 28 The former of all things Prov 26 10 The first and the last Isa 41 4 An everlasting strength Isa 26 4 A consuming fire Heb 12 29 Christs head 1 Cor 11 3 Author of Peace 1 Cor 14 33 The arm of the Godly Isa 33 2 A living Father John 6 57 The fear of Isaac Gen 31 42 Lord of The Hebrewes The Harvest Heaven and Earth Hostes Kings Exod 7 16 Luke 10 2 Matth 11 25 Idem Isa 14 27 Dan 2 47 God is called Lord of Salvation The vineyard Psal 88 1 Matth 21 40 The Guide of our youth Jer 3 4 A great reward Gen 15 1 The habitation of Justice Jer 50 7 The holy one of Israel Isa 1 4 The horn of Salvation Psal 18 2 Alpha and Omega Rev 1 8 The Judge of the world c. Gen 18 25 Moreover It is observed that almost all Nations do write and pronounce the name of God with four Letters A remarkable note He is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah In which word there are contained all the Vowells a.e.i.o.u. without some of which no word can be spoken no name can be uttered and that in it there is nothing but Vowels excepting h which is no letter but the aspiration of the word to note unto us that as the Vowels together with the aspiration are the Life and as it were the Soule of every word so is Jehovah the Lord God the very Life and being as it were of every creature that can be named because that of him and for him Rom. 11 36. and through him are all things Non quod illa sunt quod ipse est sed quia ex ipso sunt Not that they are the same that he is but because they have their existence and perfection from him Bern. in Cant. Ser. 4. as Bernard saith God is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à currendo of running Quod ubique dum opus sit accurrat adsit opemque ferat sive ab urendo quod improbos habitus comburat quando ex ea re ignis consumens dicitur That every where while need requireth he runneth is there present and giveth helpe or else of Burning that he will burn the dwelling of the wicked when he is said to be a Consuming fire to them The Latines breaking the Greek word instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Deus God is called in English Godd with a double Letter d as hath been observed in antiquity In Spanish he is called Dios in French Dieu in Italian Idio In Dutch Gott in Chalde and Syrian Eloho in Arabian Alla in Ethiopian Ahilah in Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Assyrian Sure or Adad in Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dalmatian or Illirian Orsi In Turkish Abgl In New found land Zimi and lastly the Wizards of Persia do write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus you see that the name of God is contained in foure letters as some think to demonstrate thereby that it is hee that hath made and formed all things that they are composed of Four Elements and that he made also the foure Elements themselves which do rule over all things created in this world Now for the understanding and knowledge of this one eternall and omnipotent being we must first note that no creature can define what God is because he is incomprehensible
of Orphaeus who is called the Author of the plurality of the Gods Also Phocilides Phocilides followeth him in these words There is but only one God mighty wise and happy And again Honour the only God And so Theognis Homer Hesiodus Sophocles Euripides Aratus and many others have delivered the same truth And as touching the Latins Ovid Ovid. in his Metamorphosis attributeth the Creation of the world and of all things therein unto the only one God Virgil in his fourth booke of Husbandry and in other places And Virgil doth ordinarily call him the King of Gods and men and he describeth him shedding forth his power to the uttermost Coasts of Heaven and earth and with his virtue quickning the world and all that is therein Thus we see that the Gentiles did conceive a certain kinde of knowledge and understanding though undigested imperfect overshadowed as it were with humane reasonings concerning God and that although through custome they did celebrate the plurality of Gods yet notwithstanding they did acknowledge but one only true God by Nature This Truth of the unity of the God-head The unity of the God-head proved from Scripture may be yet further proved and confirmed by expresse testimonies of sacred Scripture as heare O Israel the Lord thy God is one God Deut. 6.4.32.39 Isa 44.6 7 8. and therefore know you that I am God alone and besides me there is none other saith the Lord himselfe to shew the truth and certainty of the unity of his Essence also Saint Paul saith 1 Cor. 8.4 6. We know that there is none other God but one and so wee finde the same truth expressed in many other places of the Scripture as Deut. 4 35 1 Sam 2 2 Psal 18.31 Isa 37 16 45 5 21 46 9 Hos 13 4 Mal 2 10 Mark 12 29 32 Rom 3 30 Gal 3 20 Ephes 4 5 1 Tim 2 5 Jam. 2 19. Reason sheweth that there can be but one God c Besides reason it selfe sheweth that there can be but one God for if there were more Gods then one then they must be either all without beginning or one must proceed from other either by creation or generation That they should be all without beginning is impossible for then it must needes follow that there should be multa principia prima dispâ—rata in una voluntate non convenientia many first causes and unequall beginnings that could never agree and be of the same minde and will and therefore to say they should be all without beginning is most absurd An unaswerable argument that there is but one God If one be from the other by Creation then is the second a creature and therefore but one God uncreated if one be from the other by generation then the first gave the second either a part or his whole substance if a part then is God partible and may be divided which cannot be said of such a spirituall indivisible substance if the first gave the rest his whole essence then have all the same deity and so all must be the same God-head Secondly There can be but one infinite God is infinite and therefore but one because that which is infinite comprehendeth all things within the circle of it self Thirdly Deut. 6.4.5 Mark 12.29.30 we are charged to give unto God all our heart all our strength and all our soul if one must have all there is none left for any other Fourthly there is but one first cause of all things God is that first cause therefore he is but one Fiftly But one first cause Acts 17 28. Exod 3.14 God is summum ens the first and cheifest being as himself professeth I am that I am we have learned that of the Prince of Philosophers that there can be but one cheifest Being But one cheifest being Quia ens unum convertuntur because that being and one are all one Lastly It is impossible there should be many Gods for seeing it is absolutely necessary that hee who is God Why there can be but one God have all perfection of being in himself to make many Gods were to make them all imperfect and so they can be no Gods To allow of Polutheism then is to admit of Atheisme he cannot worship any God who acknowledgeth many Gods seeing there can be but One most perfect But one most perfect Tertul. l. contra Hermog c. 17. as but one first mover one first efficient and therefore this one God is so absolutely One that he is One alone besides whom there can be none other for we deny all number in the Deity Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only one unlesse you mean in the personall proprieties And therefore Gregory Nyssen saith well Quod in multitudinem extendere numerum Deitatum eorum duntaxat est qui laborant multitudinis deorum errore Nâ—ssen ad Eustach l. de Trin. Basil ep 141. ad Caesarium That to extend the number of the Deities into a multitude belongs only unto them which do erroneously maintain a multitude of Gods for the Catholick Faith is this That we should worship the Trinity in Vnity and the Vnity in Trinity that is The Trinity of Persons and the unity of Essence because all number is to be rejected from the Essence of God saith Saint Basil for the divine Essence is so simple and so numerically one that no diversity can be given The father the Son and the holy Ghost are one by nature whereby the very Persons do differ in regard of the Essence so that whatsoever the Father essentially is the Son is the same and the Holy spirit is the same How the persons are distinguished But now here wee must observe that although the God-head cannot be divided in its Essence yet the persons may be distinguished by their properties Quia hoc est proprium Patris quod solus est Pater quod ab alio non est nisi a se hoc est proprium Filij quod a Patre genitus est solus a solo hoc est proprium spiritus sancti quod nec genitus nec ingenitus est sed a patre filio aequaliter procedens for this is the property of the Father That he alone is the Father and that hee is not from any other but only of himself and this is the property of the Son that he alone is begotten of the Father alone co-equall unto him and co-essentiall and this is the property of the Holy Ghost to be not made not begotten but from the Father and the Son equally proceeding And therefore wee say that these incommunicable and proper operations of the persons do so make the true and reall distinction of the Persons that the Father cannot be the Son nor the Holy Ghost that the Son cannot be the Father nor the Holy Ghost That the distinction of the persons hindreth not the unity of
the Nature of the God-head although every person intirely holdeth his own incommunicable property and that the Holy Ghost cannot be the Father nor the son so that in a word all Three is the same Essence and yet neither of the three can be the person of the other Also from these inward actions or operations of these persons do proceed the nominall relations of the one unto the other as Father Son and Holy Ghost which do likewise make a true reall distinction of the Persons for the Father is not a name of Essence but of relation unto the Son and the Son is not a name of Essence but of relation unto the Father and so the Holy Ghost proceeding is not a name of Essence but of relation to the Father the Son therfore these names are so proper to each person that the name of the one cannot be ascribed to the other Ob. But you will say that the Son it called Father as Esa 9 6 He is said to be the Father of eternities Sol I answer that the name of Father is taken two wayes The name of the father is taken two wayes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally First Essentially so in respect of the creatures each person of the Trinity may be rightly termed Father Secondly Personally and so the first person only is Father because he only doth beget his son How the father is the first person Mat. 28 19. Joh. 5.26 Joh. 10.30.38 Mat. 11.27 Joh. 16.14.15 And here by the way we must remember that the Father is the first person not in priority of dignity or of time but of order as being the fountain of the Trinity communicating not alienating from himselfe the whole nature essentiall attributes of the God-head to the son and with the son to the Holy Ghost Now as touching the outward actions or operations of these persons Outward operations not altogether sufficient to expresse the differences of the three subsistences and why we finde they are not altogether sufficient to express their differences for as Nazian truly affirmeth of the three persons themselves Non possum tria discernere quin subito ad unum referar nec possum unum cogitare quin trium fulgore confundar so may we say of their outward operations that although they be affirmed of one yet may they presently be referred to all three Acts 20.28 1 Pet. 1.2 Joh. 1.3 1 Cor. 1.2 Psal 33.6 Eph 4.30 Opera Trinitatis adâ—extra sunt indivisa so we find them in many passages of the holy scriptures as redemption sanctification to the father creation sanctification to the son creatino redemption to the Holy Ghost So that indeed these outward works of the Trinity are so indivisible that we cannot so properly ascribe them to any one but you see that they may likewise be ascribed to any other And besides wee must observe that whereas the inward actions of these persons are permanent and necessary Outward workes voluntary these outward operations are transient and voluntary for that God in these things is Liberrimus Agens A free Agent so that he might have chosen whether to do them or not do them and therefore in all these works Election Creation Gubernation Redemption Sanctification Glorification there can be ascribed none other cause Psal 135.6 but Quia voluit because he would For whatsoever pleaseth the Lord that did hee in Heaven and in Earth in the seas and in all deepe places And therefore I say these outward actions and so likewise those Names which are given unto these Persons in regard of these actions as Creatour unto the Father Redeemer unto the Son Comforter and Sanctifier unto the Holy Ghost are not altogether sufficient to expresse the differences of these persons because they are common to all three in one Essence And yet we finde that when any Action is determined to the Father according to the manner of his existence as Father then do the Scriptures say a quo vel ad quem from whom Jam. 1.17 Prov. 16 4. Ephes 3.21 or for whom or to whom and when any action is ascribed to the Son according to the manner of his existence as son then do the scriptures say Per quem in quo Ephes 3.21 1.3 by whom or through whom and in whom and when any action is assigned to the Holy Ghost according to the manner of his existence as Holy Ghost then do the scriptures say Quo ex quo by whom Rom. 8.14 Joh. 3.6 and of whom and in regard of these expressions of the workes of God by such Phrases Basil de spiritu sancto c. 14. Saint Basil doth expound that place of the Apostleâ— in Rom. 11 36 Of him and through him and for him are all things to be a plain distinction of the three persons by the manner of their Actions as well as their existence because all things are of the Holy Ghost by the Son for the Father as the same Author speaketh And thus you see That although the divine Essence is only One impartible and indivisible Athanâ—s 2 Dialog de Trinit yet that there are three persons in this one Essence not that the Essence begets either Essence or person but because the person of the Father begetteth the Person of the Son and both Father and son do eternally spire and send forth the person of the Holy Ghost But now if any shall further enquire of the manner how the father begetteth the son and how the father and the son do spire and send forth the holy spirit Galenus l. 15. de usu partium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must answer as Galenus did in a point far inferiour to this which is of infinite profundity How this is done if you enquire you will be taken for one that hath no understanding either of your own infirmity or of the power of the Creator And the fathers do often dehort us from the curiosity of explaining the manner of divine mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that worthy Nazianzen saith Nazian Orat. 1 de Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You heare the generation of the son be not curious to know the manner you hear the Holy Ghost proceedeth be not busie to enquire how That we should not enquire too far into the manner of divine mysteries A finite understanding not possibly able to comprehend this infinite mystery And in another place he saith Let the generation of God be honoured with silence it is much for thee to have learned that he was begotten as for the manner how we grant it not to be understood by Angells much lesse by thee So that here wee must acknowledge it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory and therefore when the minde soares high to conceive the truth of the unity
during the space of forty dayes that before he ascended into Heaven he walk'd here on earth And these if I be not far deceived in my reckoning were at least twelve times according to the number of his 12 Apostles First to Mary Magdalen Mark 16.9 First Hee appeared unto Mary Magdalen apart where we must observe that he appeared first unto a woman that no woman should thenceforth be any waies reproached for their first transgression seduction of man Quia ut culpam viro transfudit Ambros l. 10 in Luc. 24. Beda in cap. ult Luc. transfudit etiam gratiam veterisque lapsus aerumnam resurrectionis indicio compensavit because that as a woman was the first instrument of death so she was the first messenger of life brought the first tidings of the resurrection of Christ which is the surest argument of mans salvation And hee appeared to this woman first quia dominum prae caeteris dilexit Aug. Meditat. cap. 35. ideo prae caeteris videre meruit because she loved him above all therfore she obtain'd to see him before all she rose early Joh. 20.1.11.15 she sought him carefully she wept bitterly not with those undiscreete women for Tammuz which was a brazen image with leaden eies Ezech. 8.14 that being molten with heat did seem to weep and so caused the women to sympathize in teares and to weepe as is thought for Adonis but she weeps for Adonai for her Lord and Saviour Jesus Christ a rare example of great piety therfore though she had offended much yet because she sorrowed much and loved much she had much forgiven her and much love shewed unto her Revel 1.8.11 for hee which is Alpha and Omega the first the last did shew himself first unto her 2. Secondly To the three women returning homeward Matth 28 9. He appeared to all the women together as they returned homeward from the sepulcher to teach us that never any man truly sought for Christ but with these women he should be sure to find him 3. Thirdly to Simon Peter alone 1 Cor. 15.5 He appeared to Simon Peter alone the first among the men saith Chrysost because S. Peter was the first Apostle whom hee called first and who confest him first to be the Son of God and therefore hee appeareth first to him and biddeth the women tell his Disciples and Peter that is and Peter especially that hee was risen and went before them into Galilee But when or where or after what manner he appeared thus unto Peter because the scripture doth not expresse it we can no wages determine it Theoph. in Mar. 1.16 as both Theophylact and Saint Gregory do observe and therefore it being a question Plus subtilitatis quam utilitatis habens that hath more subtile scrupulosity then any comfortable Vtility I will peaceably passe it over Fourthly to the two Disciples travelling to Emaus Luk. 24.13 Fourthly Hee appeared to the two Disciples journeying towards Emans the name of the one was Cleophas and many think the other to be Saint Luke himselfe who out of his modesty concealeth his own name Theoph. Suc. Luc. saith Theophylact. These two Fugientes civitatem sanguinolentaus slatim inveniunt Chrîstum flying this bloudy city did presently find their Saviour to shew unto us that while we live among the wicked we shall live separate from God but as Elias when he left Jezabeâ—â— was presently accompanied by the Angell so these two and all those that forsake the World or shun the wicked shall presently finde their God Fifthly Fiftly to the eleven Apostles together Mark 16.14 Luke 24.33 c. Joh. 20.19 Hee appeared unto the eleven Apostles and all the rest of the Disciples that were with them when the doores were shut and standing in the midst of them he sayd Peace be unto you to shew that he was the Prince of Peace which had now purchased their Peace indeed and he demanded why thoughts should arise in their hearts to shew unto us that he was a God because he knew the very secrets of their hearts Sixtly He appeared to the same company again Sixtly to the same company when Thomas was with them Joh. 20.24 26. within eight dayes after when Thomas was with them and then he shewed them the wounds of his sacred body which he suffered to be handled and which he kept saith Saint Augustine Non necessitate sed potestate not for any weakness in himself that he could not heal and whole up those wounds that hee received but through his power hee reserved them Why Christ reserved his wounds 1. To shew the greatness of his love that would suffer so much of and for wretched men 2. To shew the greatness of mans malice that would Diomedes like so cruelly deal with so mercifull a God 3. To strengthen the weak saith of his waving servants ut vulneribus corporis sanaret vulnera incredulitatis that they seeing the wounds of his body might thereby have the wounds of their unbeleeving soules healed 4. To shew the certainty of his Resurrection when they saw he had the same body which was crucified and peirced by his enemies Seventhly to seven men together Joh 21.2 7. He appeared to Peter James John Nathaniel Didymus and two other disciples when they were a fishing at the sea of Tyberias and there he proved unto them the verity of his Deity by that miracle of providing fishes for them to eat and the truth of his humanity by eating with them Eighthly to Saint James 1 Cor. 5.7 Hieron in Catall 8. He appeared unto James the brother of the Lord that is the cosen-Germane of Christ according to the flesh being the son of Mary that was sister until the Virgin Mary as Saint Hierome saith and not the son of Joseph by another wife as some would have it and he was called James the just in regard of his upright and innocent life Ninthly to the eleven Disciples on Mount Thabor Mat. 28.10.16 Tenthly to more then 500. Brethren at once 1 Cor. 15.6 Eleventhly to all his Disciples in Mount Olivet Acts 1.9.12 Twelfthly to Saint Paul going to Damascus 1 Cor. 15.8 Ninthly He appeared unto the eleven disciples at one time upon mount Thabor in Galilee Tenthly Hee appeared to more then five hundred brethren at once Eleventhly he appeared to all his Apostles and Disciples upon Mount Olivet by Jerusalem when in the presence of them all hee ascended up to Heaven Twelfthly He appeared unto Saint Paul travelling to Damascus as unto one born out of due time as himself confesseth Thus hee did appeare unto his Apostles and Disciples which by his eternall wisdome were pre-ordained to be witnesses of his glorious Resurrection and methinks the plainnesse of their declaration and the smalnesse of their expectation of any manner of profit in the world for the testifying of these things should be sufficient to make all men give credit
to their testimony Besides all this there be many other circumstantiall proofs and demonstrations of his Resurrection For First the great Earth-quake Cajetan in Mat. 28. First at the very moment of time that he rose from his Sepulcher and the Angells descended from Heaven there was a great Earth-quake the earth either dancing for joy that Christ was risen or trembling for feare that men would not beleeve it Secondly the apparitions of the raised bodies Matâ— 27.52.53 Secondly Many that were dead came forth from their graves and appeared unto many in the City of Jerusalem to testifie unto them and assure them of his Resurrection Dives thought if one were sent from the dead his Bretheren would beleeve him and behold here are many sent and yet the Jewes the bretheren of Christ will not beleeve them And yet notwithstanding when they read that one Erus an Armenian that one Aristeus or that one Thespesius rose again to life they think no evill of Plato Herodotus or Plutarch for reporting it Thirdly the testimony of Pilate Euseb lib. 2. cap. 2. Thirdly Pilate himself that condemned him to death did testifie of his Resurrection unto life in a letter that he wrote unto Tiberius Caesar Fourthly Fourthly The sudden courage of the Apostles Whereas a little before the resurrection of Jesus Christ his Apostles and Disciples durst not peep out of doores because they did but waveringly thinke that this was he which should have redeemed Israel they do now couragiously compasse the whole world and confidently teach and avouch There is no other Name given under Heaven whereby men may be saved but the Name of Jesus Fiftly Fiftly The sufferings of the Martyrs All Martyrs have most boldly confessed this truth and sealed it with their blood Tertullian doth most excellently shew the Difference betwixt the Martyrs and Malefactors saying Mali apparere devitant deprehensi trepidant accusati negant condemnati maerent evil doers are loath to be seen being taken they tremble being accused they deny it being condemned they deplore themselves but with the Martyrs there is no such matter for they are neither ashamed of their profession neither do they greive at their apprehension but if they be noted for Christians they rejoyce at it if they be accused they confesse it if adjudged to dye they deem it better then life And therefore saith hee Quid hoc mali est cujus reus gaudet cujus accusatio votum est cujus poena faelicitas What evill is this when the guilty of the fact rejoyceth in his accusation and is made happy in his condemnation Sixthly the heavy punishments that were inflicted upon Christs persecutors Sixthly the great Plagues and punishments that were presently inflicted and have still to this very day continued upon all the Persecutors and denyers of Jesus Christ do sufficiently prove the truth and certainty of his Resurrection and that he is the true and promised Messias for Pilate being accused by the Jewes was inforced to appeal from Vitellius the cheif Governour of Syria and to go to Rome Joseph antiq l. 18. cap. 11. to defend himself before Casar who before Pilate came there was dead and therefore he had none other remedy but to wander as a pilgrim and a forlorn creature till hee ended his dayes in extreame miseries So Agrippa suffered intollerable calamities Cap. 17. so Herod the Tetrarch was spoyled of his goods deprived of his Kingdome and banished from his Country so Herod that killed James was miserably eaten up of loathsome wormes Cap. 18. and to the Jewes was measured the same measure as they had measured unto Christ before for as they had sold him for thirty pence so thirty of them were sold for one penny and five hundred of them were nailed to Crosses in one day It were too too lamentable to relate more of those dolefull Tragedies which Josephus Eusebius Evagrius and others have written of them and what they suffered at the finall ruine and destruction of Jerusalem and what heavy bondage far worse then that Aegyptian slavery they have endured to this very day Hence it is that Rabbi Samuel In aureo tractatu Rabbi Sam. de miserimo statu Judaeorum about six hundred yeares agone wrote a Tractate in form of an Epistle unto Rabbi Isaac Master of the synagogue of the Jews in Subjulmeta a City of Morocco wherein hee doth excellently discusse the cause of their long captivity their great blindness and extream misery And after that he had proved that this punishment was inflicted upon them for some great and greivous sin hee sheweth that sinne to be the same whereof the Prophet Amos speaketh Amos. 2 6. For three transgressions of Israel and for foure What Rabbi Samuel saith concerning Jesus Christ Non transferam eos I will not turn away the punishment thereof because they sold the Righteous for silver And though he saith that their Rabbies do understand this Righteous to be Joseph that was sold by his Brethren into Aegypt yet because the Prophet putteth this for the fourth sin and the greatest sin of Israel and because he cannot find any three sins of the sons of Israel before the selling of Joseph therefore hee maketh the selling of Joseph to be the first sin of Israel the worshiping of the Calfe in Horeb to be the second the abusing and killing of Gods Prophets to be the third and the fourth to be the selling of Jesus Christ For the first they served four hundred years for the second they wandred forty years in the Wildernesse untill they that came out of Aegypt were all consumed and brought to nothing excepting only Caleb and Joshuah for the third they were held captives seaventy yeares in Babylon and for the fourth the said Rabbi Samuel confesseth that they were held in most pittifull captivity to this very day because he was most unjustly sold and most shamefully delivered to death as hee sheweth in the seaventh Chapter of the said Tractate Many more circumstantiall proofs and declarations of his Resurrection might be produced to shew him to be the true Messias but I hope these will serve to shew also that our fore-fathers have not and we do not beleive these things without more then abundant and unanswerable proofs thereof and to convince that malicious obstinacy and infidelity of all those whether professed Jewes plaine Atheists or seeming Christians which notwithstanding such an Army of arguments and such a Cloud of witnesses will still continue blinded and hardned in unbeleif Fifthly and lastly as for his Ascention whosoever seeth and acknowledgeth that Jesus being dead could raise himself again to life will easily beleeve also that he was able likewise to ascend up to Heaven Whereof notwithstanding saint Luke alledgeth one hundred and twenty witnesses at the least Acts 1. in whose presence hee ascended from the top of Mount Olivet after forty dayes space which hee had spent with them from
fire Idem A Hen Mat. 23 37 A Carcase Mat. 24 28 A bundle of myrrhe Cvn 1 13 A lambe with out spot 1 Pet 1 19 A lambe undefiled Idem An Army with Banners Cant. 6 4 And he may be called Our Eye Mouth Hand  Because by him we see speak to offer unto the Father John 14 6 True it is All the things of this world without Christ will availe us nothing that as the Bird cannot fly without her wings nor the body move without the Soule so no more can any man do any thing that is good and acceptable unto God without the helpe of Jesus Christ for all our Knowledge is but heathenish science able to make us proud not to make us happy if hee be not Objectum adaequatum the chiefest yea and the sole object of the same all our Faith in God is but ungrounded confidence if it be not grounded upon Jesus Christ all our righteousnesse is but as Pollutio Panni menstruous clouts 1 Joh. 1 2. if it be not washed in his blood and all our patience temperance chastity and all other vertues that either Nature planted or education effected in us are but splendida peccata glistering guilded sins unacceptable unto God and unprofitable unto our selves if they be not guided by the grace and directed to the glory of Jesus Christ who is indeed the most perfect pattern of all vertue And as there is no way for us to find true vertue but onely in him which is vertue it self The knowledge of Christ the only means to suppresse all vices so there is nothing in the world that is so availeable to suppresse all Vice as is the true knowledge of Jesus Christ Nam haec irae impetum cohibet superbia tumorem sedat For this will refrain the violence of anger when they consider how hee suffered all violence and villanies Isa 53.7 and yet as a sheepe before his shearer was dumbe so opened he not his mouth This will allay the swellings of Pride when they consider how he was the noblest of all creatures and the fairest among the sons of men and yet was hee meek and lowly in heart Psal 45 2. Matth. 11.29 this will heale the wounds of envy it will stoppe the streams of Luxury it will quench the flames of Lust it will temper the thirst of Coveteousnesse and it will keepe thee from the itching desire of all filthinesse when wee consider how much hee loathed these how free hee was from these and how earnestly he diswaded us from all vices whatsoever Ne spiritu mendacii erroâ—is seducaris lucescat tibi veritas christus ne adversitatibus fatigeris comfortet te virtus Dei christus And therefore Ne mundi gloria seu carnis voluptatibus abducaris dulcescat tibi pro his sapientia Christus least thou shouldest be withdrawn from God through the pompous vanities of this world or the lustfull and delightfull pleasures of thine own flesh let Christ the true wisdome of God waxe sweete unto thee least thou shouldest be seduced by the spirit of lyes and of errors let Christ the true light shine unto thee and least thou shouldest be wearied and waxe faint under the burthen of adversities let Christ the power of God refresh thee because whatsoever we do want he alone is alsufficient to supply our need For if thou art sick with sin and thy soul wounded or poysoned unto death and wouldst be healed Christ is thy best and alone Physitian only hee and no one but he can cure thee if thy soule doth hunger and thirst after Righteousnesse and wouldest be satisfied he is the bread of Life Joh. 6.35 Chap. 7.38 and the Fountain of living waters if thou art as naked of all goodnesse as thou wert of all cloathing when thou camest out of they Mothers wombe and wouldst be adorned with the best robes of vertue Christ is the Garment of Righteousnesse Rom. 13.14 or whatsoever thou wantest and wouldst have thou mayst fully and freely have the same from him yea if thou be simple he is thy wisdome if thou be sinfull 1 Cor. 1 30. hee is thy Righteousnesse if thou wouldest be holy hee is thy sanctification if thou beest the slave of hell and held captive by the Divell hee is thy redemption and thy redeemer that hath led captivity captive Ephes 4.8 and to comprehend all in a word This Jesus is All in All Vt qui omnia propter Christum dimittit unum inveniat pro omnibus Christum That he which forsaketh All for Christ his sake might find all in Christ and Christ instead of all far better then all unto his soul that so he might joyfully sing with the Psalmist The Lord is my portion Psal 23.1 and I have a goodly heritage the Lord is my shepheard and therefore I can want nothing yea as all the accessions and accumulations of all worldly things can adde nothing unto the felicity of a Christian so all the defects or wants of the same things can detract nothing from the happinesse of him that hath Jesus Christ Vita ab errore gratia a peccato mors a morte liberabit for his life will preserve thee from error if thou wilt follow it his grace will free thee from sin if thou wilt receive it and his death will deliver thee from eternall death if thou wilt beleeve in it So that he is truly called the way without wandring in our Peregrination whereby our pathes are directed Truth without shadowing in our deliberation whereby our Errors are corrected and Life without ending in our remuneration whereby our mortality is eternized In that he is Our Righteousnesse to justifie us Ephes 1.7 Rom. 3.24 Col. 1.20 1 Pet. 1.2 Heb. 10 9. Col 2.13 1 Thes 1.10 Our Wisdome to teach us Our Reconciliation to reconcile us Our Holinesse to sanctifie us Our Redemption to free us Our Reward to glorifie us So that by him our sins are discharged we cleered the debt payd the score is crossed the creditor satisfied and the debtor acquitted In that his condemnation is our Absolution and Passion our payment his death is our life blood our purgation his sacrifice is our satisfaction and curse our blessing his Grave is our mortification and Ascention our Glorification Thus much by way of digression therefore now to come back to the foregoing subject of our discourse namely the Deity of Jesus Christ If all the testimonies of the forenamed Jews Gentiles of all the Evangelists Apostles Fathers Martyrs and of all the holy men of God be not sufficient to prove Jesus the son of Mary That God himself testified Christ to be his son to be the Eternall Sonn of God We finde God himselfe the creator of Heaven and Earth testifying the same for though the testimony of John was sufficient to satisfie any man because hee was a burning and a shining Light Joh. 5.35 in whom the
tempted by them who lye unto him hee is a witnesse in Heaven with the Father and the son Acts 5 9 hee commandeth and willeth that the Apostles be separated Act. 13.2 Acts 20.28 And lastly He appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living That the holy Ghost is God co-eternall with the Father and the son proved Col. 2.9 Joh. 10.30 1 Joh. 5.7 Jer. 23.24 Joh. 1.18 Rom. 8.9 1 Cor. 6.19 Rom. 8.11 Gen. 1.2 Joh. 15.26 Aug. lib. de Trinitate 15. cap. 26. That he proceedeth from the Father the Son Gal. 4.6 Joh 15.26 20.22 Joh. 16.14.15 Now that the holy Ghost is God co-eternall with the Father and with the son it may be proved by the unity of the divine Essence because there is but one God-head and by the incomprehensiblenesse of the three persons the same is also proved by the essentiall union of them that is because he is often called the spirit of the Father and of the Son but the Father and the son were never without their spirit therefore hee is God co-eternall with both Also that which saint John saith that the spirit proceedeth from the Father The ancient Fathers holding the right faith do understand cheifly to be spoken of the everlasting proceeding of the spirit from the Father And he proceedeth from the son first because he is called the sons spirit Secondly Because the son together with the Father giveth him Thirdly Because the holy Ghost receiveth the Wisdome of the son which he revealeth unto us wherefore he proceedeth of the substance of the son because he receiveth that of him which is the sons By this it appeareth what is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or intire essence from the Father and the son as from him whose spirit hee is for there is nothing in God which is not his essence and seeing that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the son That the Holy Ghost is consubstantiall with the Father and the Son proved Rom. 8.9 Lev. 16.1.34 Heb. 9.7.8.9.10 Psal 95.7 Heb. 3.7 Isa 6 8.9 Acts 28.25.26 As the spirit of man which is in man is of the Essence of man so the spirit of God which is in God is of the Essence of God which divine essence is but one that is but one Jehovah or eternall being one essentially who alone is of none but himself communicateth his being to all things and preserveth it in them Now the Holy Ghost is Jehovah and therefore he is the same with the Father and the son not only God co-eternall but also con-substantiall or God co-essentiall with both That he is co-equall with the father and the Son proved Gen. 1.2 And further That he is co-equall with the Father and the son is proved by those divine Attributes and properties which are attributed and communicated to the holy Ghost As first eternity because he created heaven and earth and because God was never without his spirit Secondly Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Thirdly Omnipotency because he Psal 33.6 1 Cor 12.11 1 Cor. 2.10 together with the Father and the son created and preserveth all things Fourthly Omnisciency that is the knowledge of all things Fifthly Acts 1.16 Psal 143.10 unchangeableness Sixthly Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures 1 Cor. 6.11 Joh. 15.26 1 Joh. 5.6 Rom. 5 5. 8.26 Isa 63.10 Mat. 12.31 Acts 5.9 Ephes 4.30 Seventhly truth not to be doubted of the fountain of truth Eightly Vnspeakable mercy Ninthly Indignation even against hidden sins All which do sufficiently prove that the holy Ghost is God coequall with the Father and the son Besides the same divine works which are attributed to the Father and the son Mat. 12.28 1 Cor. 12 4. are also attributed to the holy Gâ—ost as the generall creation preservation and government of the whole world Likewise those works which properly belong to the salvation of his Church Job â—â— 13.33 4. Joh. 3.5 2 Cor. 3.18 Joh 14.26 Acts 9.31 Isa 48.16 Acts 20.18 Luke 12.12 1 Cor. 12.7 2 Pet. 1 21. Mat. 28 19. Heb. 9.8 Joh. 16 13. Acts 11 28 Ephes 2 22 1 Cor. 12 13 Joh. 14 26 Ephes 1 17 Rom. 8.14 Acts 16 6 Isa 11 2 Joh. 14 16 Rom 8 15 1 Cor 6 11 Joh. 6 63 Rom. 8 11 as the calling and sending of Prophets The bestowing of competent and fit graces for the Ministry on Ministers The publishing of the Doctrine of the Prophets and Apostles The instituting of sacraments The foretelling and prophesying of things to come The gathering of the Church The enlightning of mens mindes The governing of the Actions and whole life of the Godly The strengthning and preserving of the regenerate against the force of temptation even unto the end The pardoning of sins and adopting the sons of God The bestowing of salvation and life everlasting All these divine workes being attributed to the holy Ghost do likewise clearly prove his co-equality with the Father and the son Moreover Diverse titles of the holy Ghost Wee finde in the sacred scriptures many Titles and Appellations answerable to the manifold effects of his Power Office and Divinity For example The Holy Ghost is called Jehovah Isa 6 9 Act. 28 25 The earnest of our inheritance Ephes 1 14 The power of the most high Luke 1 35 The Teacher of the Faithfull Joh. 14 26 The earnest of the spirit 2 Cor. 1 22 The Oyle of Gladnesse Psal 45 7 The seven spirits of God Rev. 4 5 The spirit of Interpretation Sanctification Supplication Consolation Revelation The grace of God Knowledge Adoption Counsell Eternity Wisdome Prophesie Holinesse 1 Cor. 12 10 Rom. 1 4 Zach. 12 10 2 Thes 2 16 Ephes 1 17 Acts 14 26 Isa 11 2 Rom 8 15 Isa 11 2 Heb. 9 14 Isa 11 2 1 Cor. 12 10 Rom. 1 4 The Holy Ghost is called The spirit of the Father Joh. 15 26 The spirit of the Son Gal. 4 6 The spirit of the Lord. Isa 1 12 The earnest of Gods spirit 2 Cor. 5 5 The teacher of Truth Joh. 14 46 The mind of Christ 1 Cor. 2 16 And he is called An Eternall spirit Heb. 9 14 A Comforter Joh. 14 16 A heavenly gift Heb. 6 4 The holy spirit Ephes 4 30 The spirit of Christ God Right working miracles Power Life Truth Promise Grace Love Rom. 8.9 Gen. 1 2 Joh. 16 8 9 10 11 13 1 Cor. 12.10 2 Tim. 1 7 Rom. 8 2 Rev. 11 11 Joh. 14 17 Ephes 1 13 Heb. 10 29 Zech. 12 10 2 Tim. 17 The hand of God Job 26 13 Luke 1 66 A free spirit Psal
naribus ejus rest not in man whose spirit is in his nostrills and therefore least the like might be thought to be in these divine persons we find Power ascribed to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justia Martyr in expos fideâ— Cy il l. 8 cont Jul. Wisdome unto the Son and Goodness unto the Holy Ghost wheras indeed each one of them is of the same power wisdome and goodness as the others be so we say with Justin Martyr according as God hath revealed himselfe unto us both in his word his works that the unity is understood in the trinity the Trinity is acknowledged in the unity Moreover S. Cyril saith that the Philosophers have affirmed the Essence of God to be distinguished into three subsistences and sometimes to have delivered the very name of Trinity and the Jewish Rabbins Galaâ—in de ar can fide l. v. 2. c. 11. 12 as Galatinus saith have observed this mystery out of the Hebrew names of God that there are three in one but one in three Vide. N. N n celium iâ— pâ—â—â—mio p 20. and so Hermes Trismegistus affirmed that there was one divinity or deity in the Trinity in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an intellectuall light before the intellectuall light A mind full of light and there was alwaies an enlightned mind of the mind and this was nothing else then the unity of these and the spirit which containeth all things besides this there is no God nor Angell nor any other substance because he is the Lord and Father and God of all things and all things are under him and in him Verbum ejus â—â—â—sectam â—â—sum insâ—◠〈◊〉 natura aqua secunda prolificam fecit aquam Quae verba quia sunt in eis quaedam carminum vestigia deinde restituta qui dam Orpheo vindicarunt for his perfect word existing and being fruitfull and a worker or maker of all things fallen in a fruitfull nature hath plentifully produced all things And then having sayd these things he prayeth unto this God saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Heaven the most excellent worke of the great God I do adjure thee and I do adjure thee the voice and speech of the Father which hee first uttered and spake when hee established all the world and I beseech thee by thine only begotten word and the Father which containeth or upholdeth all things be thou favourable and mercifull unto me There is no man but he would wonder to see in this Author the very words of Saint John and yet notwithstanding his bookes were translated by the Platonists a long time before the coming of our Lord Jesus Christ And it is no marvell though we find sayings of his in diverse places which are not written in his Poemander considering that hee wrote six and thirty thousand five hundred and five and twenty Volumes that is to say Rolls of Paper Jambilicus in his 39. chap. of mysteries as Jambilicus reporteth This Hermes or Mercurius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the greatest Philosopher the cheifest Preist and most prudent Prince of Aegypt he flourished before Pharaoh in the time of Moses and was called Ter Maximus thrice great because hee writ of the Trinity yea Saint Augustine affirmeth Aug. l. 5. c. 3. de haeresibus that hee did compose a booke whose Title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect word and that therein hee left written Monas genuit monada in se suum reflexit ardorem which is as much as if hee had said the Father begat the Sonne or the minde begate the word and from both proceeded the Holy spirit Also Theodorus the Platonist as it is in Proclus affirmeth that there are three cheife workers whereof hee calleth the one a substantiall minde the other a mentall substance and the third the Fountain of all life and Theodoret doth affirme That Plotinus and Numenius have collected out of Plato That there are three eternities Bonum mentem universi animam Goodnesse which answereth the Father that is the Fountaine of the Deity the minde which signifieth the Son and the soule or life of this whole Universe which is the holy spirit that as in the beginning of the Creation Gen. 1.2 hee presently moved upon the Waters to sustain the same so ever since hee spireth and preserveth every living thing and so Amelius and many others are as full and as plaine in this point as may be as any man may see that will looke into Nancelius his Proem Nancel in Proem Chalcidius Avicen which hee confesseth to have taken out of Eugubinus Thus we see how the Ancient Philosophers were all of one Opinion and judgement in the Doctrine of the Trinity The Gentiles did conceive a certaine kinde of knowledge and understanding though undigested and imperfect overshadowed as it were with humane reasonings concerning this mystery wherein they had so much knowledge as not only was able I say not with Clemens Alexandrinus to bring them to salvation but to make them without excuse in the day of Tribulation because that they knowing God glorified him not as God but also as doth exceede the knowledge of many which make profession of Christianity and will no doubt rise in judgement to condemn them in the later day Yet further God â—oe and indivisible as the Philosopers have affirmed the essence of God to be distinguished into three subsistences so likewise they have acknowledged the divine Essence to be only one impartible and indivisible For First Hermes Trismegistus teacheth Although many of the Ancient Philosophers through custome did celebrate the plurality of Gods yet notwithstanding they did acknowledge buâ—â—ne only true God by nature Du. Plessis That there is but one only God That One is the roote of all things and that without that One nothing hath been of all things that are That the same One is called the only good and the goodness it selfe which hath universall power of creating all things That it is impossible that there should be many makers That in Heaven he hath planted immortality in earth interchange and universally life and moving That unto him alone belongeth the name of Father and of God and that without blasphemy those titles cannot be attributed either to Angells Fiends or to men or to any of all those whom men do call Gods as in respect of honour and not of nature He calleth him the Father of the world the Creator the Beginning the Glory the Nature the End the Necessity the Renewer of all things the worker of all powers and the power of all works the only Holy the only unbegotten the only everlasting the Lord of everlastingnesse and the everlastingnesse it selfe Vnto him alone will hee have us to offer up our prayers our praises and our sacrifices and never to call upon any other Secondly Pythagoras teacheth Alledged by Cicero Plutark Clemens
of Alexandria and Cyrillus That God is but one not as some think without government of the world but all in all Hee is the orderer of all ages the light of all powers the originall of all things the Cresset of Heaven the Father Mind quickner and mover of all Yea and he calleth him the infinite power from whence all other powers do flow which cannot be verified but of him alone Thirdly Philo the Jew and Jambilicus of the sect of Pythagoras Philolaus a Disciple of Pythagoras saith That there is but one only God the Prince and guider of all things who is alwaies singular unmoveable like himselfe and unlike all other things Also Architas saith That he esteemeth no man wise but him which reduceth all things unto one selfe same originall that is to wit unto God who is the beginning end Hierocles against the Atheists and middle of all things And Hierocles one of the same sect saith That the same is hee whom they call by the name of Zena and Dia the Father and maker of all things because all things have heir life and being of him Aristot 14. Metaph cap. 4. and 1. Phis cap. 10 lib. 13. To be short Pherecydes the syrian the Master of Pythrgoras Empedocles his successor Parmenides and Melissus they all taught the same truth and so did Xenophanes the Colophonian as wee be credibly informed by the verses of Parmenides rehearsed by Simplicius Simplic l. 1. Phis in the which verses he calleth him the unbegotten the whole the only one not which hath been or shall be but which everlastingly is altogether and all of himself Du. Plessis Besides Of the like opinion were Thales Anaxagoras Timeus of Locres Acmon Euclide Archaevetus and others of the ancientest Philosophers Socrates the scholmaster of Plato hath confessed only one God Academicks and as Apuleius reports was condemned to drinke poyson for teaching that the Gods which were worshipped in his time were but vanity Hee calleth God The Father of the whole world who only is or hath being and who made the heaven the earth the sun the moon the times and seasons and all other things both heavenly and earthly high and low and whatsoever else is Plato in his 13. Epist to King Denis Damascius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plato the Disciple of Socrates taught the same truth And Damascius the Platonist saith The one bringeth forth all things The one ought to be honoured by silence The one like the sun is seen dimly afar off and the neerer the more dimly Jambilicus in his book of the Sect of Pythagoras Also Jambilicus sirnamed the Divine acknowledged every where a divine cause which is the beginning end and middle of all things That there is one God Master of all at whose hand welfare is to be sought That the end of all Contemplation is to aime at one and to withdraw from multitude unto unity And that the same One or Unity is God the ground of all truth happinesse and substance yea and of all other grounds themselves Proclus in Platoes divinity Proclus after the manner of the Platonists which was for the most part wont to be very superstitious turneth himself oft times aside to many Gods but yet his resolution is this in expresse words Who is he saith hee that is King of all the only God separated from all and the producer of all things out of himself which turneth all ends unto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the end of ends the first cause of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the author of all that ever is good and beautifull the englightner of all things with his light if thou beleeve Plato he can neither be uttered nor understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And anon after Then is it this first simplicity which is the King the soveraignty and superexcellency of all things incomprehensible not to be matched with any other thing uniforme going beyond all causes the creator of the substance of the Gods which hath some forme of goodnesse All things go after him and stick unto him for he produceth perfecteth all things that are subject to understanding like as the sun doth to all things that are subject to sence To be short it is the unutterable cause which Plato teacheth us under two names in his commonweale calling it the very goodnesse it selfe and the fountaine of truth which uniteth the understanding to things that are understood And in his Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One or Unity whereupon all the divine unities are grounded and which is the Originall of all that is and of all that as yet is not Proclus in his Book of the soule and the spirit chp. 32. 42. 53. In his book of the soule and of the spirit he teacheth us a way to attain from many multitudes to this super substantiall unity which hee calleth the nature grounded in eternity the life that liveth and quickneth the waking understanding the welspring of all welfare the ifinite both in continuance and power c. Also Simplicius saith Simplicius upon the Edictetus if Arrian Whatsoever is beautifull cometh of the first and cheifest beauty All truth cometh of Gods truth and all beginnings must needs be reduced to one beginning which must not be a particular beginning as the rest are but a beginning surpassing all other beginnings and mounting far above them and gathering them all into himselfe yea and giving the dignity of beginning to all beginnings accordingly as is convenient for every of their natures Also the good saith he is the wel-spring and originall of all things it produceth all things of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the first the middlemost and the last The One goodnesse bringeth forth many goodnesses The One Unity many Unities The one beginning many beginnings Now as for the Unity Beginning Good and God they be all but one thing For God is the first cause of all and all particular Beginnings or Grounds are fast setled and grounded in him He is the cause of causes the God of Gods Popphyrius in his 2. booke of Abstinence and in his booke of occasions chap. â—1 and the goodnesse of goodnesses Also Porphyrius acknowledged the one God who alone is every where and yet in no one place by whom all things are both which are and which are not This God doth hee call the Father which reigneth in all And hee teacheth us to sacrifice our soules unto him in silence and with chast thoughts Plotin in his firâ—t Eâ—nead lib. 8 c. 2. En 6. lib. 4. cap. 1 2 3 4 in the whole 6. booke and in the 3. Enn. l. 8. And Plotinus saith That there is one Beginner of all things That this Beginner dwelleth in himselfe is sufficient of himselfe and of himselfe bringeth forth all manner of Essences That by his unity he produceth multitude which could be no multitude unlesse
he abode one Moreover Aristotle The Author of the books De caelo mundo not certainly known The Peripateticks or whosoever he was that wrote those bookes De mundo did finde that in this rare peece of worke and frame of the world there is a most excellent conveighance without confusion great variety concurring in unity and diversity of all things without disorder all which he attributeth to the powerfull working of the invisible God of whom the said Author conceives That for his power hee is most mighty for his beauty most excellent for his life immortall and for his vertue most absolute yea the same Philosopher entring into further consideration of Gods nature saith That although God be but one yet we call him by many names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we live by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee is often of an immutable nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing is done by chance but according to his most certaine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man can possibly avoid him or flye from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he abideth for ever and as for that fable saith hee of the three sisters of the Destiny Clotho filum bajulat Lachesis net Atropos occat These destinies are but the actions of God Clotho that spinneth Lachesis that draweth out a just length and Atropos that cutteth off the thred of mans life it is to be understood of God only who is the begining midst and end of all things Hee likeneth him to the great King of Persia who from out of his privy Chamber governed his whole Empire by his power and Officers saving saith he That the one is God infinite in power Mornaeus de verit relig c. 3. and the other a very base and feeble wight And further he saith That all the names which are attributed to the Gods are but devices to expresse the powers of the onely one God the Prince and Father of all And Theophrastus saith Theophrastus in his Metaphisicks and in his book of savours That there is one divine beginner of all things whereby they have their beginning and continuance But in his Book of Savours he passeth further and saith That God created all things of nothing But to create of nothing presupposeth an infinite power Alexander of Aphrodise in his booke of Providence Cyril against Julian the Apostate and again that power presupposeth an unity And Alexander of Aphrodise attributeth providence over all things unto one only God which can do whatsoever hee listeth as appeareth by all his whole discourse And he was of such renowne amongst all the Aristotelians that they called themselves Alexandrians after his name To be short the most part of the Interpreters and Disciples of Aristotle found it so needfull to acknowledge one only beginner and so absurd to maintaine any more then one that to the intent they might not confess any such absurdity in their Master they do by all meanes possible excuse whatsoever might in his works be construed to the contrary As touching the Stoicks The stoicks of the ancientest time wee have no more then is gathered into the writings of their adversaries who do all attribute unto them the maintenance of the unity and infiniteness of God according to this which Aristotle reporteth of Zeno whom Cicero calleth the Father of the Stoicks namely That there must needs be but one God for else there should be no God at all because it behooveth him to be singularly good and also Almighty which were utterly unpossible if there were any more then one Also Cleanthes as Simplicius reporteth acknowledged but one God the cause of all causes Epictetus in Arrianus Epictetus the Stoick whose words Lucian and others held for Oracles speaketh of one onely God The first thing saith he that is to be learned is That there is but one God and that he provideth for all things and that from him neither deed nor thought can be hidden Hee teacheth us to resort unto him in our distresses to acknowledge him for our Master and Father to lift up our eyes unto him alone if wee will get out of the mire of our sins to seeke our felicity there and to call upon him in all things both great and small Seneca every where As for Seneca hee never speaketh otherwise What doth God saith he to such as behold him Hee causeth his works not to be without witness And again to serve God saith he is to Reign God excerciseth us with afflictions to try mans nature And he requireth no more Seneca in his book of the happy life and in his Treatise of Comfort but that wee should pray to him These ordinary speeches of his shew that hee thought there was but one God But hee proceedeth yet further From things discovered saith he we must proceed to things undiscovered and seeke out him that is ancienter then the world of whom the stars proceed And in the end he concludeth That the world and all that is therein contained is the worke of God So Cicero and Plutarch speak ordinarily but of one God The nature of the Gods saith Cicero Cicero in his book of the nature of Gods is neither mighty nor excellent for it is subject to the selfe same be it nature or necessity which ruleth the Heaven and the Earth and the Sea But there is not any thing so excellent as God who ruleth the world and is not subject to nature but commandeth Nature it self Plutarch in his treatise of Isis and Osyris of Oracles that are ceased of calmness of Mind c. And Plutarch Although hee suffereth himselfe to range over often into Fables yet in good earnest he speaketh thus Let us not worship the Heaven the Sun the Moon c. for they be but looking-glasses for us wherein to consider the cunning of him that ordained all things and all the world is but his Temple Moreover he saith That although there were many more such worlds as this is yet notwithstanding the one only God should governe them all Poets Justin to the Gentiles Athenagoras in his Treatise concerning the Resurrection Orpheus among the Poets was the first that opened the gap to the plurality of the Gods And yet there is a recantation of his in his Hymn unto Musaeus which is called his Testament that is to say his last Doctrine whereunto he would have all men to stick Lift up thine eyes saith hee to the only maker of the world He is but One and of that One are all things He is all in all hee seeth all and is seen of none Hee only giveth both welfare and wofull teares and war He sitteth in Heaven governing all things with his feet he toucheth the earth and with his right hand the utmost shores of the sea Hee maketh the Mountaines Rivers and deep sea to quake c. This is the Recantation