of the second cause there is no effect which the second cause produceth but the first cause can produce it by itself So also as to conservation The first cause workes by its own proper virtue and therefore more intimely and immediately than any second cause The virtue of an inferior cause is not conjunct with the effect but in and by the virtue of the superior 5 From the efficacitie and vehemence of Gods conservative Influxe By how much the more vehemently and efficaciously any cause worketh by so much the more penetrant intime and immediate is its influxe Now God as the first conservant Cause doth more vehemently adhere to and efficaciously influence the effect than any second cause can do Concerning the immediate Conservation of God see an excellent Discourse in Bradwardine de Caus lib. 1. cap. 2. pag. 164 c. 3. Gods Conservation by his Word or Wil. Heb. 1.3 Prop. God conserves althings by the word of his Power or immediate Volition Thus Heb. 1.3 Vpholding althings by the word of his power The Apostle ascribeth unto God infinite power in and for the conservation of althings whether great or smal It is infinite power that upholdeth the Earth that stretcheth out the Heavens c. And yet the same infinite power is put forth in the conservation of the least things as also for their motions The same power that moves the Heavens is also exerted in causing a feather to move the same power that shakes a leaf can shake yea rend the mountains the same strong arme that upholds a dust or atome can and doth uphold the Earth And he saith al this is by the word of his Power i. e. by his omnipotent Volition So 2 Pet. 3. having old us v. 5. That by the word of God the Heavens were made he addes v. 7. But the heavens and earth 2 Pet. 3.7 which are now by the same word are kept in store i. e. by the omnipotent Wil of God Gods Word being put for his Wil because we usually expresse our wils by our word That Gods Word or Wil is the immediate cause of althings and their conservation we have before fully demonstrated § 3. of this Chapter 4. Prop. Albeit the conservative Influxe of God be immediate Gods Conservation by means yet in the ordinary course of Providence he makes use of means for the conservation of his Creatures at least such as are corruptible So Hos 2.21 Hos 2.21 22. 22. I wil hear the heavens and they shal hear the earth and the earth shal hear the corne and the wine and the oil and they shal hear Jezreel 1 In this gradation we have a lively description of Divine Conservation both as to the whole Universe as also in regard of the principal part thereof man and more specially the Church of God 2 Neither doth this Prosopopoeia only point out to us the Divine Conservation of althings but also their causal connexions and subordinations each to other Jezreel i. e. according to its proper origination the seed of God cals on corne and wine and oil for sustenance and food and these liquors cal on the Earth for fructifying juices and vigor in order to their production and the Earth cals on the Heavens i. e. 1 on the Aereous inferior Heaven where the Clouds Snow Rain Dew and Vapors are for moist influences 2 on the Ethereous Heaven where the Sun and Stars are for warme influences And then lastly the Heavens cal on God who gives out both vigor and heat to the Celestial Bodies and these influences to the Earth which thence gives juices and vigor to the Plants whence Corne Wine and Oil is given forth to Jezreel Such is the admirable gradation and subordination of althings as means of Divine Conservation Thus Psal 65.9 10 11 12 13. Psal 65.11 12. Thou visitest the earth c. Thence v. 11. Thou crownest the year with thy goodnesse i.e. Thoroughout the whole year thou doest abundantly do good to thy poor Creatures and so doest as it were adorne beautifie and make glad the year Whence he addes and thy paths drop fatnesse Thy paths orbitae i. e. the clouds which are the paths wherein the chariot of thy Providence moves Drop fatnesse i. e. Rain and Snow which by their sulphureous nitrose efficaces make the Earth fat and flourishing whereby Man and Bestes are conserved Whence it follows v. 12. They drop on the pastures of the wildernesse and the little hils rejoice on every side Or are girded with joy Some understand this of metallic venes which are in the bosome of the Earth and do as it were gird it with joy or metals that cause joy We find mention also of the providential provision that God makes for his Creatures Psal 145.15 The eyes of al wait upon thee Psal 145.15 and thou givest them their meat in due season 16. Thou openest thy hand and satisfiest the desire of every living thing We have here a lively Image of Gods providential conservation who is brought in as a great Master of a Familie largely distributing Food even from his own hand to al under his care Such abundant provision doth the Benigne Lord make for the conservation of his Creature Whence some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai the name of God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dug or teat that yields milk implying that God feeds al and supplies them with nourishment Others deduce Shaddai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dai sufficient q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheddai who is sufficient because God is Alsufficient to supplie al his Creatures 5. Prop. When ordinary means fail God oft provides extraordinary for the relief of his Creatures Gods extraordinary provision for some Thus God provided for Eliah and many other of his Servants in their exigences whereof we find abundant instances in Sacred Philosophie and Historie Yea how oft doth our liberal Lord make extraordinary provision for mere Brutes in their indigent cases Psal 147.9 Thus Psal 147.9 He giveth to the Beste his food and to the young Ravens which crie The last clause Job 38.41 and to the young Ravens which crie is taken out of Job 38.41 Luke 12.24 Who provideth for the Raven his food When his young ones cry unto God they wander for lack of meat So Luk 12.24 Our Lord makes mention of Gods feeding the Ravens Which places put together seem to note some more than ordinary provision that God makes for them The Rabbines Rasi and Kimhi with some others tel us that the young Ravens by reason of their white color are left by their Parents to shift for themselves whence the Providence of God in an extraordinay manner causeth flies or wormes to arise out of their dung by which they are nourished Plinie and Albertus Magnus incline much to this Opinion of the Hebrews Others refer this not to the young Ravens newly hatcht but to such as are ready to flie
nature of Duration which is not really distinct from the subject whereunto it belongs For what is Duration but the persevering of a thing in its existence And in like manner Eternitie is nothing else but the increate permanent adequate essential duration of God which essentially includes al perfection of Essence and consequently al interne Acts of God either as to Knowlege or Wil. In sum Eternitie is the perfect duration of the Essence Perfection and Operations of God as Suarez has wel demonstrated Metaph. Disp 50. Sect. 3. pag. 638 639. § 4. Gods Immensitie and Omnipresence what Next to Gods Eternitie follows his Immensitie or Omnipresence which denotes his presence in althings and al spaces whereof we have lively notices both in Sacred and Platonic Philosophie As for sacred Philosophie it gives us great illustrations of Gods Immensitie and Omnipresence 1 Kings 8.27 Psal 139.7 8 9 10. Thus 1 Kings 8.27 Behold the Heaven of Heavens cannot contain thee So Psal 139.7 Where shal I go from thy Spirit or whither shal I flee from thy presence v. 8. If I ascend up into Heaven thou art there if I make my bed in Hel behold thou art there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art there i. e. by thy immense omnipresent Essence Thence he addes v. 9. If I take the wings of the morning and dwel in the utmost parts of the Sea v. 10. Even there shal thy hand lead me and thy right hand hold me This is coherent with what precedes and the sense of the whole is this If I should endeavor to flie from the presence even unto the utmost part of the World yet must not thy hand of Providence conduct me thither and cannot then the same hand apprehend me there and correct my foolish infidelitie for conceiting that I could hide my self from thy presence The like Jer. 23.23 24. Jer. 23.23 24. Am I a God at hand saith the Lord and not a God afar off Can any hide himself in secret places that I shal not see him saith the Lord do I not fil Heaven and Earth God is said to fil Heaven and Earth by reason of the Immensitie of his Essence For God being infinite as to his Essence and Perfection must necessarily also be infinite as to his Presence so that his Essence cannot be limited by any finite space Thus Damascene Orthod fid l. 1. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the Deitie only is free from circumscription existent without principe without end comprehending althings and yet comprehended by nothing In that he saith The Deitie only is free from circumscription he hath discovered a truth which the Aristotelean Scholes are unacquainted with for albeit Angels and the human Soul are not circumscribed by corporeous place yet they are by their Vbi or definitive space as Damascene demonstrates Thence c. 19. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover it belongs to the Deitie to diffuse it self through althing impermixtly but nothing through it This degree of Infinitie they cal Immensitie which is prperly estimed by the regard it has not only to finite space but to al imaginarie space So that by Gods Immensitie we understand the intimate presence of his infinite indivisible Essence in al space both real and imaginarie actual and possible Not that Gods Immensitie is the same with space as Derodone in his Physics and others would fain persuade us who make Gods Immensitie no other than an infinite space and thence they suppose althings to be in space as they are in Gods Immensitie But what dangerous consequences attend this Hypothesis may appear from this That it supposeth either that Gods Immensitie is only an Accident or Mode distinct from God or which is worse that althings formally and essentially existe in God as in their proper space or place and so are not really distinct from God which is little short of blasphemie Some distinguish between the Immensitie of God and his Divine Presence making his Immensitie to be an absolute proprietie but his Presence relative as it relates to the Creature But I see no necessitie of restraining Gods Presence to the relation he has to his Creatures seing it is as infinite as his Essence and so has respect not only to finite but also to infinite imaginarie space whether actual or possible Neither doth Gods infinite Presence speak any actual or real habitude to any thing without himself therefore we may estime it as absolute as his Immensitie and not to be distinguished therefrom It 's true God is said in sacred Philosophie to have his Throne in Heaven as also in his Churches but this must be understood only of his gloriose manifestation of himself and gratiose operations So Damascene Orthod Fid. l. 1. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is said to be in a place and a place is said to be of God where his operation is manifest For he diffuseth himself thorough althings parely and without the least commixtion with them and makes althings to participate of his operation according to their indigence and receptive capacitie Whence he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore that is said to be the place of God which most participates of his operation and Grace Wherefore Heaven is said to be his Throne because in it the Angels do his wil And the Church is said to be the place of God because it is his Temple c. The Immensitie and infinite Presence of God may be explicated and demonstrated by the Infinitude of the Divine Essence Gods Immensitie demonstrated and explicated For that which is infinite in its Being must necessarily be infinite in its Presence al termes and bounds as to place or space arise from the termes of Essence that therefore which hath no termes of Essence can have no termes of Presence but must be immense Thus Plato Leg. 10. pag. 899. having proved that there is one infinite Being by whom althings are disposed and governed he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that althings were ful of God that immense Being So Diogenes the Cynic held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For althings are ful of God therefore men should be reverent 2. The Immensitie and infinite Presence of God may be explicated and demonstrated by his absolute Simplicitie Thus Plato in his Parmenides pag. 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that which neither hath any parts neither is a whole much lesse can it be that it should be confined to any place to space either in regard of parts or whole Therefore it neither changeth its place by going into any place or by remaining in the same place or by being carried thither neither by being altered Wherein he proves That the one God is immense and infinite in his Presence because he is present in al places and spaces not by parts or as an whole compound Being but by his simple indivisible Essence So Damascene l. 1. de Fide c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of our Understanding is mutable because dependent on externe objects and Mediums but the Truth of the Divine Understanding immutable and therefore the measure of al Truth as Aquinas wel notes This is incomparably wel illustrated by Bradwardine l. 1. c. 24. pag. 244. God saith he by reason of his most infinite claritie comprehendes althings and al particles of time as they are most truely in himself for he needs not comparation or relation of things past or future to the present instant according to the manner of our human infirmitie but he understandes althings together and most clearly by his own Essence and Wil which represences althings uniformely and invariably As if there should be an immobile eye in the Centre of the Heavens which should see by extramission and actively as God seeth it would then always see uniformely without al mutation every part of the Heavens turning round and the same part now in the East and anon in the South and then in the West Thus God in like manner sees al variable objects and parts of time with their distinct vicissitudes and successions without the least variation or succession because he sees althings not passively by species and impressions received from the things themselves but actively in his own Essence and Wil the active Principe of al. We poor mortals by reason of our infirmitie cannot distinctly apprehend al the particles of time always fluent and succeding each other and therefore we take the present instant which of al time is most actual and best known to us and make it the measure of past present and future time whence our knowlege also is successive and mutable but God who knows althings in his own Eternitie is not liable to such succession and mutation his Science being a pure necessary Act must needs be immutable and invariable albeit it terminates on objects in themselves most mutable and variable the mutation of the object makes no mutation in the divine Science because the mutable object is only the secundary object of Gods knowlege the primary object is the divine Essence which is immutable and therefore the divine Science such also Should Gods knowlege depend on the objects known then it would be mutable as they are but not otherwise God necessarily knows every Entitie both actual and potential wherefore 1 he can never know any thing that he is ever ignorant of 2 He can never be ignorant of what he ever knows 3 He cannot know more of fewer things than he knows 4 He cannot begin to know what he before knew not or not to know what before he knew because nothing begins to be future This immutabilitie of the divine Science as to things future arising from the determination of his own soverain Wil and not from any thing in the object is nervosely demonstrated by pious and learned Robert Grosseteste Bishop of Lincolne in his elaborate MSS. De Libero Arbitrio which lies buried in Exeter College Librarie Oxon. Wherein he copiosely demonstrates That the Causes Origines and Reasons of althings future though in themselves never so instable are most stable immutable necessary yea eternal in the divine Decree and Wil whence also the Divine Science is most certain necessary and immutable This he confirmes by Plato's Ideas which are immutable and invariable exemplars of althings future as before That the Divine Science is immutable and necessary so Greg. Ariminens Sent. l. 1. Dist 39. pag. 130 140. Hence 4. The Divine Science is most certain and infallible 4. Divine Science most certain Thus Plato Repub. 2. pag. 382. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I judge no mortal would be really willing both to deceive and be deceived or to be ignorant of supreme Beings much lesse God The Science of God being necessary ad immutable it cannot but be most certain and infallible To know things certainly is to know them in their causes now Gods Wil being the Cause of althings he thence knows them perfectly Gods Science is as certain as the future events for where there is a determinate effect there must be a determinate cause and where the cause is determinate there the science also may be determinate The knowlege of things future in God is as certain as the knowlege of things present for every future compared to God the first Cause and his Science is necessary and necessarily future albeit as compared to the second causes some effects may be contingent or contingently future The primary object of the divine Science being infinitely perfect namely the divine Essence it cannot but be most certain and infallible if there be any certaintie and infallibilitie in human Science how much more in divine Science which penetrates al Essences and Truths with the most perfect light and most simple intuition contemplating every Being and Truth as it is in it self in the glasse of the divine Essence The divine Intellect sees althings as existent in themselves by the infinite light of the divine Essence and therefore most certainly and infallibly as Esa 40.13 14. Hence 5. The Dâ—â—â—â—e Science is absolute and independent not conditionate and dependent on any create Object Thus Plato 5. Gods Science absolute and in dependent in his Parmenides pag. 134 c. makes his divine Ideas to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-subsistent and independent as to al externe objects and condition For otherwise saith he God should not have a certain knowlege of and soverain dominion over human affaires It 's impossible that any effect should be or be understood as future in any case but dependently on its efficient cause Now what is the first and universal Essicient of al effects but the Decree of the divine Wil on which every effect dependes more than on its proxime cause Therefore as nothing is antecedent to the divine Wil so no Hypothesis or condition is cognoscible or knowable antecedently thereto Gods knowlege as it dependes not on the existence of created objects so neither on any Hypotheses or conditions that are appendent unto such objects placed in such circumstances For al futures whether absolute or conditionate are known by God not from the determination of second causes but from the determinatin of the divine Wil which is the first Cause For whence springs the futurition of things but from the determination of the divine Wil And must not then the determination of the divine Wil be precedent to the determination of the second CAuse And if so may we not then hence conclude that Gods Science arising from the determination of his own Wil dependes not on the existence of or any conditions that belong to future objects If the divine Essence be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and independent must not the divine Science which is identified therewith be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and independent Or if the divine Science should depend on the mutable conditions of its object can it be any other than conjectural Where any science dependes on its
judgement of God is according to truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason it self dictates so much to us were he not just he were not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth or justice for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here importes and it is opposed to the Roman Judgements which were at this time most unjust And he addes the reason v. 11. for there is no respect of persons with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the face from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph the face or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 That which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is admoved to or bound about the face a Larve Person or Masque For persona q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its primary notion signifies a visard or one that wears it 2 The face that part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the larve or visard Thence 3 The whole man or person considered essentially and substantially 4 Also the externe Figure Forme Qualitie or Disposition of a person considered accidentally Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accept the person is to accept or regard any externe Qualities Relations Dispositions or Conditions of the person which ought not to come under consideration in Judgement Mat. 20.21 So Mat. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the face and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up the face is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accept the face or person For in those times the ancient gesture of salutation was by casting the face down on the earth and he that was saluted lifted up the face of him that saluted as David Saul Which custome yet continues in those Oriental parts And from this custome of Salutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was traduced to signifie the acceptation of the person contrary to the merits of the cause or thing For to respect a person is when that in judgement is respected which ought not to come into judgement When God is said not to respect persons the notion Person doth not denote a man but the condition of a man which ought not to be regarded Acceptation of persons is only when favor or affection or the like extrinsec considerations prevail contrary to Equitie in which regard God cannot be said to accept persons because he is under no obligation or Laws of Justice more than what his own Free-wil has brought him under Plato discourseth accurately of Gods Justice Leg. 10. pag. 904. There being an Objection raised by a juvenile Wit That albeit God regards Human Affairs yet it were an easie matter for wicked men by gifts and favors to gain his favor To which Plato thus replies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But neither thou nor cory other may be thought ever so far to prevail with God by prayers that he should exemt himself from Divine Judgement or decline the Tribunal of God for he hath firmely determined that no mortal shal escape it For thou art never neglected by this Judgement no albeit thou wert so smal as to creep into the profunditie of the earth nor yet if thou wert so sublime as being elevated with wings to flie into the Heavens but thou shalt suffer deserved punishment either here or in Hel. Then he addes p. 906. This Oration is usurped by him who affirmes that God can be easily reconciled to unjust men as if he should cousent to divide the spoil with sinners even then when they sin just as if the Wolves should give a smal portion of their prey to the dogs and these being pacified with their gifts should give the Wolves leave to devour the sheep Is not this the import of their Oration who conceive God to be easily reconciled to wicked men Then he concludes pag. 907. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not God of al keepers the greatest and emploied in the greatest affairs Can we then imagine that he who keeps the best things and doth infinitely excel in the Art and facultie of keeping is worse than Dogs or poor Mortals who yet cannot be bribed by rewards from wicked men given with an il intent to do what is unjust Plato here compares God to a Sheepherds Dog which cannot be bribed by the Wolves to deliver up the Sheep for a prey much less saith he can God be bribed to do unjustly So Leg. 4.716 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice is the avenger of those that come short of the Divine Law The more fully to explicate the Justice of God Gods Absolute Justice we must distinguish between his Absolute Justice and that which is Ordinate 1. Gods Absolute Justice is founded on the infinite perfection of his Essence and has one and the same Idea with his Soverain Dominion over his Creature For so great is the Majestie of God and so Absolute his Dominion as that he is obnoxious to no Laws Obligations or Ties from his Creature this Absolute Justice or Dominion regards not any qualities or conditions of its object but God can by virtue hereof inflict the highest torments on his innocent Creature and exempt from punishment the most nocent as to afflicting the Innocent 1 By this Absolute Justice and Dominion God can inflict the greatest torments even of Hel it self on the most innocent Creature For every Creature as such is subordinate to God both in suffering as wel as doing what he pleaseth as Suarez in 1. 2ae Tract 5. Disp 7. p. 418. We must denie saith he that God as Supreme Lord cannot inflict on an innocent man al that Evil that is in the torments of Hel. Thus in his Metaphys Disput 31. Sect. 14. God hath a ful Dominion over his Creature to use it as it pleaseth him for any use that involves not a contradiction For that Dominion is not in al regards perfect which includes not a Power to dispose of its object unto every possible use Again God cannot make a Create Being whereof he has not the ful and perfect Dominion To this ful and absolute Dominion in God there corresponds a ful and absolute subjection in the Creature for these two are correlatives Hence there is no Justice properly so termed in respect of the Creatures whereby God stands obliged to them antecedent to the constitution of his own Wil. Nothing more unjust than to denie unto God an absolute Dominion to dispose of the Creature made by him as it pleaseth him And that God did de facto inflict the highest torments on an innocent pure spotlesse Creature even the human Nature of his own Son is most evident They who denie Gods absolute Dominion over the Creatures denie him to be their Creator Must we not allow God who made althings a power to order al to the ends he made them for Doth not God give to every Creature what shape he pleaseth
mind consistes in the conformitie of our Notions unto things And in this regard the Truth of God importes the veritie of his Ideas or knowlege of things 2 Simple Truth in Things is nothing but their conformitie to their specific Idea or formal definition and nature So we say that is true Gold which conformes to the specific Idea of Gold This some Aristoteleans stile Metaphysic or transcendental Truth others Physic Truth it being no other than the real existence of things For as Aristotle or whoever were the compilator of that Book Metaph. min. l. 1. c. 1. observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing has so much of truth as it has of existence Now the veritie of God in this regard is nothing else save the simple pure actualitie of his essence and existence 2 Complexe Truth is either Mental or Oral 1 Complexe mental Truth is the conformitie of complexe mental Ideas Notions or Propositions unto things which cannot be ascribed to God because he has no complexe knowlege but only simple albeit he knows al propositions yet it is not by any complexe notions but in the most simple glasse of his own essence 2 Complexe Oral Veritie is either Logic or Ethic Logic Oral Veritie is when Propositions or Discourses agree with things Ethic Oral Veritie is when our words agree to our thoughts which is termed Sinceritie or our deeds to our words which is Veracitie This Veracitie as to God regards al his words Gods Veracitie in fulfilling but in a more particular manner his Comminations or Threats and Promisses yet with this difference 1 Promisses 1 Promisses give a right to the persons to whom they are made which cannot be taken from them without injurie for albeit it be free to any to make a promisse yet having made it his fidelitie is obliged to see it performed So that in Promisses there is no room for Relaxation or Dispensation but the words must be taken in the largest sense and as most favorable for the persons to whom the Promisse is made according to that commun maxime in Civil Law Favors must be amplified And that which addes to the obligation of promisses is when they are confirmed by an Oath which renders them every way Immutable and Irrelaxable Such are al the Promisses of God as Hebr. 6.17 Heb. 6.17 18. Where God is said to confirme his promisse by an Oath whereby it became every way immutable as vers 18. 2 But now as to Comminations or Threats 2 Threats there is no right or debt accrews to the persons to whom they are made save only a debt or merit of punishment the threat renders them obnoxious to punishment if they break that Law whereto the threat is appendent yet in many Cases ' specially as to circumstances the Superior who made the Law and affixed a threat thereto has a libertie of relaxing or dispensing with the penaltie of his Law The Commination declares the Merit of punishment in the offender and the Power of punishing in the Superior offended but yet it doth not alwaies suppose a necessarie egresse or execution of vindictive justice for the punishing the offender at least not as to al circumstances threatned but stil there remains place in the breast of the Judge or Superior ' specially if he be Absolute and Soverain either to relaxe or dispense with the penaltie of his Laws either in whole or part Thus in Gods Threats and penal Laws he reserves to himself a libertie of Relaxation or Dispensation in many Cases thereby to make way for his Clemence or Mercie without the least violation of his Veracitie or Justice So in the first commination or penal Law Gen. 2.17 Thou shalt surely die Gen. 2.17 Heb. in dying thou shalt die Which Hebraisme denotes a certain immediate perfect and constant death And yet our Soverain Lord out of his Soverain rich Mercie was pleased very far to relaxe and mitigate the rigor of this commination or penal Law as to many circumstances by admitting of a Mediator and new Evangelic Covenant In this regard God is said to repent or turne from the siercenesse of wrath as Jonah 3.9 Who can tel if God wil turne Jonah 3.9 and repent and turn away from his fierce anger that we perish not God by reason of their legal imperfect faith and repentance turned away his fierce wrath for that time albeit afterward it came down with vengeance as Historie assureth us Neither is it to be feared lest the Veracitie of God should receive any injurie if al his Threats are not alwaies in al circumstances or parts fulfilled because al comminations and threats which have not some character or signe of irrevocabilitie assixt to them are according to their own nature so to be understood as not to diminish the right of the Superior who makes them to relaxe the same Thus we see what latitude the Divine Veracitie admits in the fulfilling Comminations and Threats beyond what can be admitted in fulfilling Divine Promisses as Grotius wel observes Gods Veracitie and Fidelitie in fulfilling his word Gods Veracitie demonstrated is founded in and may be demonstrated by 1 his essential Veritie Plato makes God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Truth yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth it self whence he cannot but be true and faithful in his words God is Truth essentially not participatively therefore nothing but Truth can passe from him Again God is pure Truth or Veritie with whom not the least shadow of Falsitie Hypocrisie or Fraude in word or deed can mingle Pure Truth and falsitie are incompatible There are no thoughts or ideas of mans heart so true but there is some mixture of error or falsitie in them no words or deeds so sincere and faithful but something of hypocrifie and falsitie mixed with them because there is no pure truth in mans thoughts or words But God being the first pure essential Veritie his Veracitie is most pure and perfect without the least shadow of falsitie 2 Gods Veracitie is founded on and may be demonstrated by his Eternitie and Omnipotence Thus in sacred Philosophie 1 Sam. 15.29 1 Sam. 15.29 The Eternitie or strength of Israel wil not lie Al lies are from impotence and infirmitie Truth and Veracitie is ever potent and strong but falsitie most impotent 3 From the Holinesse of God of which we shal immediately discourse I shal conclude this Divine Attribute with a pleasing observation I long since met with in the Life of Jansenius Bishop of Ipre that great Patron of Divine Grace who being demanded What Attribute of God was most in his heart whereby he was most awed Replied The Truth or Veracitie of God And he that writes his Life prefixed to his Augustinus assures us That in his Garden-walkes and solitary Meditations with his eyes fixed on Heaven he was oft seen and heard to break forth into this acclamation O Truth So great an Admirer was he of Divine Veritie and
Divine Gubernation Doth not every one keep its ranke and slation performe its office and move most regularly according to that Law which Divine Ordination has appointed it Thence it follows And calleth them al by name i. e. has an accurate knowlege of and command over al as a wise General that can cal al his Souldiers by name whose beck and nod every one obeys Such is the admirable Dexteritie and Domination of Divine Gubernation But whence springs al this that follows By the greatnesse of his might The magnitude of Divine Power is the cause of his admirable fixed Gubernation because he is omnipotent therefore it is impossible that he should fail in his Gubernation Thus it follows For that he is strong in power not one faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faileth or is deprived i. e. of that fixed order and station which Divine Gubernation has allotted to it there is not one that detractes its office but al subserve the Divine order Thus Plato in his Phado p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the eternal Mind that disposeth althings in the best order and is the cause of al And thus I determined with my self if it be so that this gubernative dispositive Mind doth thus dispose althings then althings are placed in that station and ranke where they may be most rightly constituted The Stoics also as Laertius in Zeno assures us held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the world was governed and ordered by the Divine Mind and Providence which disposeth althings in the best manner This gubernative Providence as it includes a fixed order and series of causes and effects they called Fate which they made to be a connexe series of things or reason whereby the world was governed So Chrysippus said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That Fate was a natural Syntaxe or regular connexion of althings mutually following each other from al eternitie by an immutable and inviolable complication Whereby indeed they seem to understand no other than the series and order of Divine Gubernation decreed by God from al eternitie So Stobaeus in his Physics explicates their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason of those things which are governed in the world by Providence And that this was the original import of the Stoic Fate we are assured by Seneca Minutins Faelix Lud. Vives and others Thus Robert Grosseteste that great Philosopher as wel as Divine in his Tractate de Libero Arbitrio to be found in MSS. in Exeter College Librarie We must know saith he that Fate may be taken for Providence according to Boetius Lib. Consol Philos 4. who saith that Fate is the same with Providence yet they may admit different considerations because Providence is that Divine Reason in the Soverain of althings which disposeth althings but Fate is the disposition inherent in things mobile by which Providence knits them together in their proper orders In what follows he proves out of Cicero Boetius and others that Fate is really the same with Providence of which see Philos Gen. P. 2. l. 1. c. 3. § 5. Hence 4. None can avoid Divine Order and Gubernation Prop. No second cause can totally decline the order prefixed by Divine Gubernation And the reason is evident because this Gubernation of God intrinsecally includes not only a prudent provision of the best means but an efficacious execution of them so as they shal infallibly reach their end It 's true wicked men oft do substract and withdraw their neck from the obediential yoke of Gods preceptive Gubernation but yet they cannot totally withdraw themselves from the order of Gods providential Gubernation whiles they violate the moral and sacred order of Divine precepts do they not fal into the penal order of Divine punishments Yea oft do not those very means which they use to violate the Divine order Gen. 11.4 promove the same Thus Gen. 11.4 And they said Go to let us build us a citie and a tower whose top may reach unto heaven and let us make us a name lest we be scattered abroad upon the face of the whole earth You see their designe in building the Tower of Babel was to prevent the judgements of God or to secure themselves against a dispersion and scattering and yet lo the wise Gubernation of God made this very Tower of Babel v. 8. which they intended as a means to prevent their dispersion the cause thereof as v. 8. So the Lord scattered them abroad c. And yet out of this very dispersion which they feared and felt Divine Gubernation brought another sacred order even for the peopling the whole Earth Thus the most unnatural confusions are ordered by Divine Gubernation the order of Divine Providence is frequently advanced by that which may seem to obstruct or pul it down whiles men endeavor to escape one order of Divine Gubernation they fal into another 5. The Order of Gods Gubernation a Law Prop. The order of Divine Gubernation whereby althings are appointed and reduced to their end has the force and efficace of a Law Thence Plato termes this Order of Divine Gubernation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Adrastie i. e. Gods fixed Order So Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Regal Law of althings i. e. that Order which the Eternal Law of Divine Decrees has constituted for the Gubernation of althings This Law whereby Divine Gubernation orders and disposeth things as it refers to things inanimate and Brutes comprehendes in it al those Natural Instinctes Instigations Inclinations and Propensions whereby they are conducted to their proper ends and usages Do not things Natural which are not invested with rational notices or spontaneitie certainly observe some Laws and Dictates of Nature which you may assoon banish them from their Natures as divest them of Are not the several kinds of their Operations constantly framed and determined according to this Order or Law of their Natures And do they not hereby follow Divine Gubernation towards their end albeit they know not what they do nor why Doth not the silly Bird curiosely frame its neast and the simple Bee its cel always after the same forme and figure and so in al other natural operations and productions of mere Brutes what a fixed Order is there agreable to the Law of their Beings And whence comes al this but from the infinite Wisdome and Gubernation of the Divine Mind who conductes things most irrational in the most intelligent prudent manner to their ends May we not then conclude that the Natural Generations and Operations of althings procede from that Universal Law engraven on their Beings whereby they are by the wise Conduct of Divine Gubernation directed to their respective Ends In sum this Natural Law of Divine Gubernation consistes 1 In the Natural Principes of things 2 In their Natural Inclinations 3 In al Natural Instinctes and Impulses of Nature 4 In their Obediential Capacities or Powers whereby they are ready to receive any
2 The Heirs of Salvation shal at last day be made conformable to and equal with the Holy Angels and together with them shal praise serve and enjoy God in al manner of intime communion unto al eternitie Luk. 20.36 For they are equal to the Angels Thus some interpret Zech. 3.7 And I wil give thee places to walk Zech. 3.7 or walks among those that stand by i. e. the Holy Angels that minister before God This may include Service both in the Church Militant on Earth as also the Church Triumphant in Heaven for Angels stand by and minister in both How potent promt and agile the holy Angels are to execute every Wil of God is wel expressed by Damascene Orthod Fid. L. 2. C. 3. The Angels saith he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels are potent and promt to fulfil the Divine Wil and are by the agilitie of their nature found every where present as the Divine beck commandes them So much for the Gubernation of the Holy Angels § 4. Divine Gubernation extendes it self not only to the good Angles but also to the Evil. Satan by Gods providential permission Gods Gubernation as to Evil Angels is the God of the wicked world who rules in the Children of disobedience 1. Satan is the Prince of this World Joh. 12.31 1 He is not a Lawful Prince but Vsurper he usurpes Christs Crown and intrudes himself on his Throne He affectes a Deitie to be God over the noblest part in Man his Mind as 2 Cor. 4.4 2 He is not an Absolute Prince but limited his Power is much narrower than his Wil and Malice He can do nothing but by Divine Permission and Gubernation 3 He is not a Free Prince but Vassal confined by Chains of Providential Gubernation Jude 6. 4 The main of his Kingdome consistes in the Free Election of wicked men Evil men electively put the Crown on his Head and bow the knee before him His Crown is supported by the voluntary subjection of wicked men Ephes 2.2 Ephes 2.2 According to the Prince Arbitrio Principis i. e. according to the Soverain pleasure of the Prince of the power of the Air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes his Dominion and Soveraintie in the Air i. e. in this inferior part of the Universe The Spirit that now worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes his working with efficacitie in the Children of Disobedience i. e. Such as are addicted and have given up themselves to the disobedience of God but obedience unto Satan such as are his voluntary slaves 5 Satan is a Magnificent Prince having Legions and vast Armies under his command Eph. 6.12 Rev. 12.6 7. 6 He is a Prince of great Wisdome Experience and Subtiltie to deceive al that listen to him His Prudence as a Spirit is vast and his Experience of more than 6000 years greatly addes thereto 2 Cor. 2.11 So 2 Cor. 2.11 Lest Satan should get an advantage of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should be over-reached or circumvented by Satan It answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies primarily to have more than we ought thence to cheat defraude c. The Metaphor seems taken from avaricious Merchants who take al occasions to circumvent Thence he addes For we are not ignorant of his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes here Stratagemes Machinations Plots Fallacies c. which he termes Ephes 6.11 Ephes 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiles of Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysost is artificially to circumvent to cheat by rules of Art by a compendiose method to reduce persons or things under our power So that Satan it seems has got the art and method of deluding and cheating souls Whence he is stiled Joh. 8.44 The Grand Old Lyer 2 Tim. 2.26 or Cheater We read also 2 Tim. 2.26 of the snare of the Devil whereby he takes men captive at his wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word and signifies to take alive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Chron. 25.12 Satan has such a snare as he can thereby take sinners captive alive and at his pleasure 7 As he is a Prince of Power and Prudence so also of great malice and rage against the good of Souls 1 Pet. 5.8 Thus 1 Pet. 5.8 he is termed a Roaring Lion which notes his rage seeking whom he may devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink up at a draught Yea so great is his Rage against the good of Souls that he counts it a torment to be curbed or hindered in the execution of his malitiose designes as Matt. 8.29 Mat. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us O! what a torment is it to him to see a Soul delivered out of his snare Hence 2. Satan being the Prince and God of this World has Satan's Power to temte by providential permission a great power to temte and draw men unto sin 1 Satan as to us is not a mere Creator of his own Tentations but he takes the mater from those whom he temtes or from some circumstances that environ them Satan is oft the Father but Sin the Mother of Tentation 2 Satan cannot reach the human Soul or any Act thereof immediately The heart of Man is a privie Chamber into which none can enter but the King of Kings The thoughts and inclinations of the Soul have a covering over them which none can take off but he that made the Soul Satan may cast in Fire bals or send in Messengers and Letters by the mediation of the Phantasie but he cannot enter into the heart directly nor compel it to sin 3 Satan by Gods permission can worke curiously and efficaciously on the Organs of the Bodie Spirits Bloud and other Humors as Melancholie c. which are united to the Soul and have no smal indirect influence thereon 4 Though Satan cannot worke immediately on the heart yet he can worke immediately on the corporeous sensitive Soul particularly on the phantasie by making impressions thereon and forming such Ideas there as may affect the mind Satan may temte and persuade to Sin not only Morally by false suggestions and Images offered but also in some sense Physically by impressing and fixing those Images on the phantasie and coloring them over with the apparence of good 5 Satan has a very great and intime accesse unto the spirits of men not only as he is a Spirit but also as he is an unclean Spirit and his Kingdome a Kingdome of darknesse Hence he is said Luke 22.3 Luk 22.3 to enter into Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes an intime accesse into Judas as into his proper house He had been casting in darts into Judas's heart before as John 13.2 The Devil having now put into the heart of Judas to betray him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil having now injected or cast in this Tentation into his heart to betray his Lord. Now
Judas having yielded to the suggestion or injection of Satan it 's said Luke 22.3 Satan entered into him i. e. as into a conquered forteresse or Castel he now takes possession of him as one devoted to his service The Spirits of wicked men being very much like unto Satan by reason of Sin and impuritie as also they being his Children devoted to his obedience thence he comes to have a far greater accesse to and power over them than he had at first by Creation Satan being the Prince of darkenesse stirs up that darkenesse that is in the heart of man to oppose Divine Light as he stirs up Lust to oppose the Wil of God It is difficult but not necessary to know all the Mysteries of Satans Power whereby he ensnares poor Souls as Birds 2 Tim. 2.26 6 Satan has a very great Power over the Air and al sensible parts of the Universe He is said Ephes 2.2 6.12 Ephes 2.2 to be the Prince of the Air which is the Seat of his Empire Whence Ephes 6.12 those impure Spirits are termed spiritual wickednesses in heavenly places i. e. in the inferior Heaven or Regions of the Air. According to the sentiments of the Hebrews al that vast space between Earth and the Astriferous Heaven which we cal the Air is ful of these impure Spirits Thence Satan can by reason of his great sagacitie and skil in the mysteries of Nature together with his Power as a Spirit do wonders though not Miracles in and by the Air He can so applie Actives and Passives together as that thence shal follow various and strange transmutations in nature whereby he kept the Old Pagan World as now the Indians in great bondage 7 Lastly he can temte extrinsecally by visible Species and Representations or without as Mat. 4 1-8 Albeit Satan be the Prince and God of this World Satans restraint as to the Elect. yet as to the Heirs of Salvation he is cast out and remains under chains of irresistible Providence and Restraint John 12.31 2 Pet. 2.4 as John 12.31 2 Pet. 2.4 Satan and al his Host are in prison under the bolts and chains of invincible obduration and eternal despair It 's true he oft accuseth the Heirs of Salvation and winnows them by his Tentations but never prevails finally and totally to bring them under his Empire and Jurisdiction Luke 22.31 32. Thus we are assured Luk. 22.31 32. Simon behold Satan hath desired to have you that he may sist you as wheat◠But I have prayed for thee that thy faith fail not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not merely hath desired but as an Accuser hath demanded For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Grecians notes to demand a Malefactor for Inquisition or torment Thus Satan demanded Job 1.11 So Revel 12.10 he is said to accuse them before God day and night He accuseth them as Hypocrites and demandes power to temte and torment them So it follows Luke 22.31 that he may sift you as wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a Verbe of frequent use yet to be found in Classic Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a cribe or sieve so Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chaffe of the wheat Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded by Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift or winnow with a sieve as you winnow the chaffe from the corne Satan's demand was that he might winnow Peter and the rest of the Disciples as chaffe or Hypocrites But Christs prayer prevails as v. 32. I have prayed forthee as for al other believers Hence al Satans maliciose plots and undertakements against the Heirs of Salvation are so ordered by Divine Gubernation that they al tend to his torment but to their Salvation But so much for Divine Efficience and Gubernation CHAP. XI Of Creatural Dependence both Natural and Supernatural Creatural Dependence in the general Every Being Dependent or Independent One prime Independent Being Every Dependent Being by participation The Origine of Dependence 1 Passive Power 2 The Dominion of God Every Creature Dependent The Dependence of a Creature not distinct from its Essence Creatural Dependence in Subordination Posterioritie and Inferiorities Creatural Dependence 1 as to Futurition 2 As to Essence and Conservation 3 As to Operation The human wils Dependence on God Dependence Natural or Moral and Supernatural Supernatural Dependence for Habitual and Actual Grace § 1. Creatural Dependence AS appendent to Divine Efficience we may adde Creatural Dependence which also appertains to Metaphysic and prime Philosophie Paul being to discourse among the Philosophie Wits at Athens and to demonstrate the Unitie of God and thence the simplicitie of his worship he bottomes his Argument on the Creatures Dependence on God Act. 17.28 Act. 17.28 For in him we live and move and have our being Dependence on God for Being Life and Motion is essential to every Creature as such For al Creatures receiving whatever they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by participation from God it thence necessarily follows that they depend on him for al. Plato also gives us frequent and good notices of this creatural Dependence So Leg. 4. pag. 715. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God having in himself the Principe Middle and End of althings goes straight on expanding his force and power throughout the whole Vniverse and al its parts Wherein we have 1 The Dependence of althings on God as their first Principe Middle and End God is the first Principe as he gives Being to althings the Middle as he conserves the Being conferred and moves it the End as he gives consummation and perfection to althings Thence that Platonic Effate That althings move from infinite upon or by infinite and to infinite i. e. from God as the Principe of their Beings upon or by God as the Principe or Cause of their conservation and motion to God as their last end 2 Gods expansion and diffusion of his force and power throughout the Vniverse and al its parts as it were an universal Soul or mundane Spirit which Plato oft inculcates whereby the dependence of althings on God is emphaticly illustrated Whence he addes pag. 716. That he who is puffed up by spiritual pride or swollen with self-confidence as though he were independent and needed not Divine conduct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deserted by God and left destitute as to al Divine Efficace and Influence and being deserted disturbes al. A lively image of a self dependent Creature We find the whole of this creatural Dependence wel expressed according to Plato's mind by Proclus thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Althings depend on the ONE by MIND and SOVL i. e. to speak plainly althings depend on God that supreme Unitie by Christ the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind and by the Spirit that universal Soul or mundane Spirit as before c. 8. § 2. But to give a more