to conceive something may be greater than God but it is impossible for the understanding of Men or Angels to conceive a thing may be greater than God See in what manner the Prophet prayeth to God and then tell me whether we can conceive any thing greater than he Jer. 32. 17 18 19. Ah Lord God behold thou hast made the heaven and the earth by thy great power and stretched-out arm and there is nothing too hard for thee Thou shewest loving kindness to thousands c. The great the mighty God the Lord of hosts is his name Great in counsel and mighty in working For thine eyes are open upon all the ways of the sons of men to give every one according to his ways and according to the fruit of his doings He is called the blessed and onely Potentate the King of Kings and Lord of Lords Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. Now these three things may fully evince that God is infinite and incomprehensible 1. Because God is absolutely and eminently perfect not so much as a negative imperfection is in God All perfections are his essence or rather his essence is all perfections all infinite power infinite mercy infinite justice infinite wisdom therefore he is called Pelagus essentiae a sea of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may behold great perfection in the creatures Angels are great in power great in wisdome but all the perfections that are in creatures are but as a drop of a bucket in comparison of the main Ocean they are as nothing 2. God is infinitely powerful therefore infinite in his essâ—nce that he is infinite in power witness his Creation of the world there is an act and work proper onely to infinite power witness the upholding the whole world by the word of his power 3. From his great Creatures which he hath made we may apprehend the Iâ—finiteness of God Quod efficit tale est magis tale ex pede Herculem The Earth and Water are a vast and great globe the Heaven especially the Heaven of Heavens is of a most vast and inconceiveable circumference the very Sun and but one Star in the Heavens is far greater then the World is now if God hath made such great things he must needs be infinite see what the Scripture speaks of the great creatures in comparison of God Isa 40. 10. Who hath measured the waters in the hollow of his hand and meted out heaven with a span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance Behold the Nations are as a drop of a Bucket and accounted as the small dust of the ballance behold be taketh up the Isles as a very little thing All Nations before him are as nothing they are counted to him lesse then nothing and vanity ver 15. 17. CHAP. V. IF God be infinite hence you may Vse 1. learn what an evil sin is that it is an infinite evil because it is committed against an infinite God We measure sin by the act and not by the object the act is transient it passeth away an idle word a vain thought a vain thought as a vain thought is little and so we are apt to think the sin little because we measure it according to the act not by the object against whom it is committed Men make nothing of an Oath of a Lye of being drunk even such gross sins as these are bâ—cause they measure them by the act but this is but a wrong Rule to measure your actions by you must measure sin by the object against whom it is committed which is God and so every sin is an infinite evil Thy idle words are infinite evils because sinâ— against God much more thy blasphemies Words spoken against the Kâ—ng and a small wrong done to his person is Crimen laesae Majestatis is high treâ—son but worâ—s spoken against an ordinary man are not so because 't is the King against whom they are spoken makes them treasonable and brings death and destruction to him that speaks them Hence it is that God will punish every sin with an infinite punishment in respect of duration those sins of which thou makest no reckoning the infinite God will inflict wrath upon thy soul for them Thou makest no matter of thy idle words and vain thoughts oh know that God will punish thy idle words and vain thoughts with infinite wrath Psal â—0 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath Here is an Use of singular Comfort Use 2. to all broken-hearted sinners God's mercies are infinite his mercy is incomprehensible You think your sins are greater then can be pardoned yet though thy sins be great and numberless God's mercies are infinitely more infinite Thou canst not out vie God's mercies Lay down as many sins as thou canst at stâ—ke God will lay down infinite multiâ—udes of mercies Turn thou from thy wicked ways and believe and prove whether the Lord will not pour down mercies that there shall not be room enough to receive them God will abundantly pardon For my thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher then the earth so are my ways higher then your ways and my thoughts then your thoughts As if God should say your thoughts are that you are the most notorious sinners that are that your sins are unpardonable you think with your selves is it possible that such a sinner should find mercy Will God be gracious to such a vile wretch as I am Thou hast saith God too shallow thoughts concerning me my thoughts are not like thine thy thoughts of my way of mercy are but finite poor conceits but my thoughts of love and mercy to broken hearted sinners that humble themselves unfeignedly are like my self infinite I have infinite thoughts of mercy toward you I have infinite thoughts of mercy for you for as the heaven is higher then the earth so are my ways higher then your ways and my thoughts higher then your thoughts Isa 57. 7. 8. 9. When men do think their sins unpardonable what do they they but make God finite his mercies finite his mercies comprehensible 3. If God be an infinite majesty Use 3. this may serve as an use of instruction to us 1. Then it concerns us to behave our selves with all humility and reverence when we draw nigh to God by how much greater a prince is the more reverence we shew to him God is great infinite majesty therefore worthy of all fear submission and reverence the Angels in heaven cover their faces standing in His presence Isa 6. Beholding his infinite and most glorious majesty and their own nothing this is Solomon's exhortation to all that pray to consider what
29. No Nation so happy as Israel because God to whom no God is like is their God The Eternal God is thy Refuge CHAP. II. THe Point that I will handle from these words is this That God is an Eternal God Observ Here I will shew first what Eternity is then prove the Point by Scripture and Reason then make Use of it Eternity is taken three ways 1. Propriè properly So it noteth to be without beginning and end so God onely is Eternal 2. Impropriè So it noteth to have a beginning but no ending so Angels so the Souls of Men are eternal 3. Abusivè So some things are said to be eternal which have had a beginning and shall also have an end they are called Eternal in respect of their long continuance and duration so Circumcision and other Mosaical Ceremonies were called Eternal or everlasting and the Land of Canaan was called an everlasting possession that is they should continue for a long time I am to speak of that which is properly and absolutely Eternal That is therefore properly and absolutely Eternal which hath no beginning of his being nor end that is without succession always the same Three things are required in absolute Eternity 1. That it hath no beginning of his being 2. That there is no succession or alteration in that being nothing before nor after but is always the same therefore Eternity is called Nunc permanens or continuans it is the same from Eternity to Eternity 3. That it hath no End of his being Here you may see a vast difference The differences between Time and Eternity between Time and Eternity 1. Time hath a beginning and ending Time shall be no more 2. In Time there is prius posterius past present and to come but in Eternity there is not praeteritio nor futuritio neither praeterition nor futurition sed nunc sempèr stans 3. Time compared to Eternity is but a drop to the vast Ocean or as a grain of Sand to the whole circumference of Heaven or as a moment in respect of millions of millions of Ages or else Time is but as a momentany space in the midst of Eternity There is an Everlasting from which Time issued there is an Everlasting into which Time shall be swallowed up 'T is true when we speak or think of Eternity we rather look forward than backward but we must look backward to Eternity before Time as well as forward to Eternity after Time CHAP. III. NOw that God is thus Eternal that he hath no beginning of being or ending and in him is no succession but he is the same yesterday to day and for ever shall be proved by Scripture and by Reason First by Scripture Psal 90. 2. From everlasting to everlasting thou art God In respect of his eternity before time he is called the Ancient of days Dan. 7. 9. and he is said to be everlasting and to be a King of old Psal 74. 12. This sheweth he had no beginning In respect of his eternity after time he is called the everlasting God Rom. 16. 26. An everlasting King 1 Tim. 1. 17. That there is no succession or priority or posteriority in God but is from everlasting to everlasting the same we may see Psalm 102. 26. 27. The heavens shall perish but thou shalt endure yea all of them shall wax old like a garment and as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end therefore his mercy is said to be everlasting Psal 100. 5. he is merciful from eternity and so to eternity his kingdome is everlasting his strength everlasting his glory to be everlasting denoting there is no succession or variation in God but he is eternally the same The Reasons of this point follow 1. That which gave Being to all Reas 1. that ever hath had or shall have Being is eternal without beginning or ending now God gave being to all that hath being who made the worlds even from the highest heaven to the lowest hell with all creatures contained in them Heb. 11. 3. By him were made the ages or worlds the word imports that both time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ages were made by him as well as the creatures that have their continuance some a longer duration others a shorter Hence God is called King of ages 1 Tim. 1. 17. because all times and ages of the world are subject to him and he is said to be before the worlds were made Christ speaks of himself and saith The Prov 8. 22. ad 30. ver Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth when there were no fountains abounding with water before the hills were setled before the mountains was I brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the earth when he prepared the heavens I was there c. Then was I by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of the earth and my delights were with the sons of men here you may see that God was before the world was made and that all the world was made by him 2. He that had glory and honour before the world was and whose decrees and purposes were before the world was is eternal but God had glory before the world was John 17. 5. Christ prayeth thus unto his Father Father glorifie thou me with thine own self with the glory which I had with thee before the world was His decrees and purposes likewise were before the world began 2 Tim. 1. 9. It is said that his own purpose and grace was given in Christ Jesus before the world began the election of men to glory was before the world 3. He that had being from himself is without beginning and ending but God Jehovah had being from himself and not from any other for had he being from another he could not be Jehovah ens primum ens absolutè independens 4. He that onely gives eternal rewards is eternal quod efficit tale magis tale he that makes eternal things must be more eternal the Lord onely gives eternal rewards life eternal to believers death eternal to impenitent unbelieving sinners only God hath the keys that opens the everlasting doors of eternal life to set open for all his saints he hath the keyes of everlasting damnation and thither shall unbelieving miscreants enter CHAP. IV. IF God be eternal then he onely is Vse 1. the true God whom we worship because he only is eternal as Rabshakeh in his boast cries out where are the Gods of Zepharvaim Henah and Ivah all the gods of the nations perished like the dung on the earth but God abideth for
a God he is to whom they pray Eccles 5. 2. Be not rash with thy mouth c. For God is in heaven and thou upon earth God is a glorious infinite majesty thou a poor vile worm therefore fear and tremble before him when he beholdeth men behaving themselves irreverently irreligiously in his worship he curseth the man and his service Mal. 1. 14. 2. It instructeth us what a most noble service Gods service is the greater the Person is the more noble is his service it is far more noble to serve Kings than to be a keeper of sheep God is a great King an infinite majesty infinitely exceeding all the Majesty and state of earthly Kings to serve him then and to be his favourite is far more noble than to serve Kings and Emperours Theodosius thanked God more that he was a Christian than an Emperour there 's no title in comparison of this to be the servant of the great and infinite God Great personages can give great gifts to their servants but God will give infinite eternal rewards to all his faithfull servants not the half of his Kingdome but his kingdome to his servants 4. If God be infinite it further Use 4. teacheth us three things 1. That this great God should have all our affections pitch upon him rooted and established in him he is worthy of all possible love possible fear possible joy we may over-love all things except God we may over-love our own selves our wives our children the creatures and sin greatly in loving them but we cannot over-love God he is incomprehensible in respect of our love to him as well as in our conceiving of him God is worthy of more love than your hearts are capaple of love The Angels and blessed Saints burn with Love and shall burn with love to him to all eternity and yet they shall never love him enough God is infinitely good infinitely glorious and therefore deserveth infinite love and indeed none love God with a comprehensive love but himself If ye were the sons of a Father who is infinitely wise infinitely powerful infinitely blessed and glorious how would your natural love be toward him such a one is the Lord our God 2. It teacheth us whether we should go for satisfaction even to God who iâ— infinite and therefore can satisfie the vast desires of man We see finite things cannot satisfie we spend ouâ— thoughts and strength to seek satisfaction in the creatures and all in vain because they are vanity finite things cannot satisfie our infinite desires 'T is God that is infinite that fills Heaven he can fill our hearts with all desirable and possible good The whole soul will be satisfied with God he will fill the understanding with knowledge as he is infinite in wisdom he will fill the will and affections with good as he is infinitely good The eye is not satisfied with seeing nor the ear with hearing nor the heart with desiring because when a man hath seen and heard many things God will satisfie both ear eye and heart Psal 17. 15. 3. It sheweth the wretched madness of most men who spend all their thoughts time affections and labour about poor finite transitory things as worldly Glory Honours Riches c. and neglect God and embrace these shadows these dreams before an infinite God in whom is infinite Glory Honour Riches who is an infinite treasure of all perfections If God be thy portion then hast thou infinite Honours Riches because thou hast an infinite God if thou enjoyest the world and hast a world of Honours of Riches and all worldly Goods and hast no interest in God nor right to him thou art infinitely poor wretched and miserable It is St. Augustins Meditation Should I hear God say to a man here are Riches for thee there are Honors for thee live every day as merry as the Sunshine but nunquam videbis faciem meam thou shalt never see my face I should say much good may the World do such a man I should not envy him A godly man on a Dunghil is better than Ahashuerosh in all his Glory Paul and Silas did sing in the Dungeon because they had God there when Belshazzer wanting him did tremble in his Palace in the midst of his mirth and musick If God be an infinite God then let Use 5. this great God be thy confidence he is infinite in power trust to him he is able to do what is possible to be done for thy good he can do more than thou canst aâ—k or think He is infinitely wise therefore can order dispose all things aright though for the present they go cross to thy hopes and desires yet in the event they shall be for thy good He is infinitely good trust to him in thy wants he can fill thy heart with good thy Barns thy Purse with good God being a great God must be Use 6. greatly praised 't is the Psalmists own use Psal 145. 3. Great is the Lord and greatly to he praised We use to praise great things that are good and excellent we use to praise and commend wise powerful things the Lord is great and infinite in power wisdom goodness give him the glory of his greatness whatsoever excellencies are in the creatuâ—e consider how all are eminently infinitely in God the World is great but God is greater A Discourse of Gods Omnipresence 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 shall not see him Do not I fill Heaven and earth saith the Lord CHAP. I. I Proceed from God's Infiniteness to his Ubiquity or Omnipresence which well followeth from his Immensity and Infinitenes for if Gods Essence be infinite bounded with no place then God must needs be essentially present everywhere In these words the Prophet confuteth that gross and Atheistical conceit both of Hypocrites and wicked men That God takes notice of things that are done near him but not of things afar off of things done in publick view not in secret he may behold Absalom committing wickedness on the house-top before the Sun but beholds not what men in their secret closets and in dark places do act they think God can no more behold them in the dark than men can do The Prophet or God by him testifieth to these Atheists that he is a God afar off as well as at hand he beholds and seeth what is done in the earth as well as what is done in the Heavens and is as present to thee when thou thinkest thy self afar off from him as when thou wast more nigh Suppose thou hidest thy self in secret places thinking that thou mayest hide thy self and actions from his sight it is in vain Go slie hide thy self under Mountains or ar deep as the centre of the earth or wrap thy self up in Clouds yet the Lord is present and beholds thee and will judge and damn thee for thy secret sins
prayers to any other Saint doth deify that Saint because praier is an act of divine worship 'T is a praier of theirs Sancte Petre miserere mei aperi mihi aditum Coeli St. Peter have mercy upon me open to me the gate of heaven They say they pray to God through the mediation of Saints which is a wrong to Christ's intercession and 't is evident they pray to Saints not onely as Intercessores as Intercessours but as beneficiorum dâ—tores as givers of benefits and bestowers of blessings which is God's property If the Virgin Mary were upon Earth and did know what divine worship is given to her and how the Papists pray to her as to a God she would with all zealous indignation say unto them Worship God I can do you no good so would all the Saints and Angels say Worship the onely true God We can of our selves do neither hurt nor good and could Images speak they would deride their Worshippers Oh what fools are these men to leave the true God and pray to us that can neither hear nor see much lesse can any way help them There is great reason why onely God is to be Worshipped 1. Because there is but one that is Raas 1. the Author of our Being and well-being that is the very ground of the Scoolmen why God is to be Worshipped because he is Author Creationis Beatitudinis nostrae our Being is from God alone not from Angels Saints Images or any creature from God alone is all our Happinesse Isa 45. 22. Look unto me and be ye saved all the ends of the Earth And God gives this as the reason for I am God and there is none else whosoever sets up a graven Image and praieth unto it he praieth unto a god that cannot save ver 20. Look unto all the creatures and this is the voyce of all We are no Sanctuary for you we cannot help you Angels Saints c. and therefore worship God alone who alone save 's and damneth who alone gives us all things richly to enjoy yea God make's it his great work to do thee and me good therefore should we Worship him Because God is the onely excellent Reas 2. Object all divine excellencies are only in him and to him all honour power glory and great Majesty do belong therefore all Worship because excellency is the ground of all Worship the more Excellency the more Worship is due and to him that is most Excellent most Worship is due as to a Prince more civil honour is due then to any Nobleman God is the only true God whom we professe and acknowledge the Law the Prophets and the Apostles preach no other God to be Worshipped but the onely true God CHAP. VI. THis may give us an Use of admonition Use 4. or caution that we do not set up more gods then one in our hoarts A man may profess but one God and give outward Worship to that one God yet may set up many Idols in his heart Though thou art neither Atheist nor Heathen nor Papist yet thou maist commit grosse Idolatry There are two sorts of Idols and two sorts of Idolatry there are outward Idols as Statue's and Images of men of Angels and Saints of the Sun Moon and Stars and there be inward Idols a man's lusts the creatures set up in the heart to which men give divine Worship Ezek. 14. 3. When certain of the elders of Israel came to the Prophet Ezechiel and sate before him the word of the Lord came to him saying Son of man these men have set up their Idols in their heart and put the stumbling block of their iniquity before their face Therefore Covetousnesse is said to be Idolatry Col. 3 5. Eph. 5. 5 and a covetous man is an Idolater and of all kind of Idolatry this is the worst for a man to prostitute himself to his base lusts for a worldling to fall down and worship his gold and silver to seâ—ve the unrighteous Mammon for a god for a Drunkard to adore his swinish brutishnesse this kind of filthy Idolatry is more true then strange I will shew when men make more gods then one in their hearts 1. When men shall have an higher esteem of the creatures more than of God make more account of their gold silver and lands then of God Gaderen like prefer their Hoggs before Christ dung and drosse before the true gain it is no Solecism to say of some men that they set an higher price upon their lusts upon their pleasures then they do on God for the Apostle saith of some that they are lovers of pleasure more then lovers of God 2 Tim. 3 4. In like manner may it be truly said of too many that they love their gain their ease their credit their preferments more then God whatsoever their corrupt heart delighteth in they prefer above God they take more care to provide for their backs and bellies then to Worship God God shall lose his Worship rather then their bellies shal want any of their delicious fare 2. When men shall fear a creature more then God and hazard the displeasure of God rather then displease men fall down and worship Darius for fear of his Lions obey man by disobeying God God himself gives a check to this servile fear Who art thou that thou shouldst be afraid of a man that shall die and of the Son of man which shall be made as grasse and forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the oppressor Isa 51. 13. 3. When men shall put more trust and confidence in the creatures then in God as covetous men trust in uncertain and all creatures Whatsoever you do 1 Cor. 10. 31 whether ye eat or drink do all to the glory of God Dishonour him not in eating as the people of Israel did when they required meat for their lust Psal 78. 19. Labour to please him in all things imitate the rivers who receive waters from the sea and send all their waters into the sea again none may challenge the glory of any thing he hath or doth to himself the glory must not rest upon him that hath any good but must be returned to him that gave it 3. Then expect from this one God all the good that you need all comfort in time of sorrow all plenty in time of want all refuge and safety in time of danger expect every good thing grace and eternal glory from him As the Psalmist speaks of promotion it comes neither from the East nor from the West nor from the North nor from the South so I may say of Salvation look unto me and be ye saved all the ends of the earth Isa 45. 22 as saith the Lord hear ye what the Great God of heaven cries to us out of heaven look over the earth and see whether therâ— be a God
like unto me Saint Augustine saith that every creature cries out to man Ego non sum Deus I am no God I cannot save you I cannot help you I cannot comfort you honours riches friends all say we cannot save you therefore expect Salvation from Him who is the onely true God and author of all blessedness A Discourse of the Three Persons in the Sacred Trinity 1. John 5. 7. For there are three that bear record in heaven the Father the Word and the Holy-Ghost and these three are one CHAP. 1. THe coherence of these words is this The Apostle St. John sets forth the excellency of two main graces Love and Faith in respect of the object of both God is the prime object of Love and Christ the sole object and matter of justifying Faith from whence salvation is onely to be expected and so Faith apprehends him as the Author and finisher of our salvation Now that our Faith may rest upon Christ alone for salvation the Apostle bringeth heaven and earth to witnesse the same whose testimony are without all possible exception God the Father God the Son and God the Holy Ghost do give this testimony that Christ is the only begotten Son of God and that life Eternal is in his Son these three do bear record in heaven and in earth the Spirit the Water and the Blood The Spirit that is the sanctifying efficacy of God's Spirit purging and renewing our hearts Water put here for remission of Sins typified by the legall purifications and now sealed to us in Baptism and Blood put here for the infinite expiatory price of our Redemption from Sin all these testifie that salvation is onely from Jesus Christ The mention of the three Heavenly Witnesses are in the Text the three Witnesses on earth are mentioned ver 8. Now to open the words of my Text. There be three that bear record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do witnesse or give testimony The testimony or record is expressed ver 11. that life eternall is freely given to us of God in his onely begotten Son This is the record that God hath given to us eternall life and this life is in his Son to him must all the ends of the earth look for salvation In heaven These words are left Beza in loc out in seven antient Copies as the learned Beza observeth but yet they are to be retained that these three in heaven may answer the three in earth and Jerome thinks they were left out Hieron more through malice then errour 'T is said in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-because in heaven the glorious God displaies the full brightnesse of his glory there he reigneth like a Glorious King 1 The Father here is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the first Person of the Trinity God is the Eternal Father of his Eternal Son Jesus Christ by an Eternal generation he is the Father of all the Elect in Christ the Father of all men by Creation He bears record of Christ Take one Testimony for all Matth. 3. 17. This Jesus Christ whom John Baptist did baptize before your eyes is my well-beloved Son in whom I am well pleased 2. The second witness is the Word that is the eternall Son of God The Son of God hath many titles in the Scripture and this is one he is called The Word many of the Antients endeavour to give reasons of this title but among all I will give but this one he is called the Word The reason is because Jesus Christ is the main subject of the Oracles of God and of the whole Word Moses the Prophets and Apostles do all preach Christ our Saviour himself saith of Moses that he wrote of him Joh. 5. 45. To him also gave all the Prophets Witness Search the Scriptures saith Christ of the writings of the Prophets they are they which testifiy of me John 5. 39. the Apostles all preached Christ also Thus Paul to King Agrippa Having obtained help of God saith he I continue unto this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Acts 26. 22 23. Christ is the main subject of the Scriptures hence Count Anhalt said of A worthy saying of the Count Anhalt on the Scriptures the Scriptures They were the swadling bands of the holy Child Jesus who is found in every page Now Christ bears record of himself his testimony of himself are his own words and Miracles how hath he testified to the World that he came to call Sinners to repentance to seek and save that which is lost and whosoever beleeveth on him should have or hath life everlasting 3. The third witnesse is the Holy Ghost the third person in the Trinity called so ab officio because he sanctifieth God's Elect and worketh all spirituall graces and motions in them He bears record of Jesus Christ Mat. 3. 16. as soon as he was baptized the heavens were opened to him and the Spirit of God descended like a Dove and lighted upon him Act. 2. by his Apparition of fiery cloven tongues upon his Apostles then the blessed Trinity proclaims Jesus Christ the onely Saviour and from him we must by faith expect life eternal And these three are one There is a double exposition of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad unum sunt they agree in one as if they were one and the same witnesse so Calvin and Beza expound it Or else this These three are one respectu essentiae in respect of their essence these three persons that bear record in heaven are but one in essence From these words I will briefly and soberly handle the doctrine concerning the glorious and undivided Trinity CHAP. II. HEnce I note that in the Unity Observ of the Divine Essence there is a Plurality of persons or There are three persons but one God For proof hereof whereas it is said Gen. 1. 1. that In the begining the Lord made heaven and earth Some gather the mystery of the Trinity from these words Elohim Bara Elohim is in the plural number denoting the Trinity of persons and Bara which signifies created is the singular number to denote the unity of essence Many arguments are brought to prove the Trinity from these words as first It were incongruous to put a word of the plural before a verb of the singular number 2. Because whom Moses calls here Elohim he afterward calls Jehovah which is the name of the Trinity 3. Because Moses was not ignorant of the Trinity would not silence it But others though they approve of this as a pious and probable collection yet upon better arguments think the Mystery of the Trinity cannot be collected from these words their reasons are these 1. Because Elohim being
put indefinitely may signifie four or five persons as well as three less or more so there may be occasion given of making more or lesse persons as well as three 2. Because if Elohim signifie the Trinity here it should signifie the Trinity in all other places of Scripture but it doth not and the placing of of it in the plural number with the verb in the singular is usual in Scriprure without a Mystery as Genes 9. 15. Exod. 2. 3. Jos 24. 19. Some say 't is put in the plural number propter reverentiae amplitudinem because the Majesty power wisdome goodness of God is manifested in the creation Others would gather it from those words of Moses Gen. 1. 26. And God said Let Us make man in our Image after Our likeness Others again gather the Mystery of the Trinity from the unanimous cry of the Seraphims Isa 6. 3. they cry Holy holy holy Lord God Almighty therefore say they the word holy is trebled in relation to the Trinity to the three Persons But these are not plain and evident proofs of the Trinity Holy holy holy is trebled here principally for these reasons 1. To shew that the Angels do continually praise God 2. To shew that the Seraphims do praise God with all vehemency and fervency 3. To shew the infinite Perfection of his holinesse that the tongues of Seraphims and Angels cannot express his holinesse There are more plain proofs of the plurality of persons in the Godhead Mat. 3. there is a clear revelation of the Trinity the Father speaks from heaven the Son is incarnate and is baptized the holy Ghost descendeth in the shape of a Dove Moreover Mat. 28. 19. the Commission that our Saviour gives to his disciples runs thus Go teach all nations Baptizing them in the name of the Father of the Son and of the Holy Ghost baptizing them tanquam in nomen unius veri Dei It plainly sheweth that there are three persons in the Deity and that these are but one God To be baptized into the name is to be bound to believe and obey and worship this one God the Trinity in the Unity Joh. 15. 26. These three are one John 17. 22. CHAP. III. THe further explication of this mysterious Doctrine of the blessed Trinity shall be by Questions Quest 1. The first question shall be about the terms used both by ancient and modern Divines Whether seeing the Scripture hath no such terms as Divine Essence or Being Person or Trinity they are then well used by Divines Though these terms are not literally Sol. epxressed in any place of Scripture yet in it there is something fully equivalent to them and so are rightly used by Divines as to instance in all three 1. For Essence and Being the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Being hath an equivalent phrase from that speech of God to Moses when he nameth himself I AM Exod. 3. 14. and Revel 1. 8. where he is calâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it hath the same identity with Divine Essence or Being so then that term may be used 2. For Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a plain place for tâ—is Heb. 1. 3. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse Image of his Person It is true Some would have it translated the expresse Image of his Substance rather then of his Person but this cannot be because there can be no impresse of the Fathers substance in the Son because the same â—ssence is in both and then there would be a multiplication of the Divine Essence therefore it is rightly translated the expresse image of his Person 3. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity Nomen ab Arithmeticis ad Theologos traductum there is no such term in Scripture but my Text will afford an equivalent term there are three that bear record in heaven this will warrant the lawfull use of the term Trinity In the second place may it be demanded Quest 2 What is a person Solu I answer in general A person is a Substance subsisting by it self individual and incommunicable but this is rather a suppositum then a persona therefore they add Intelligent living and active or doing so Men so Angels are persons other creatures singularia supposita individua not personae So then a Person is thus defined A Person desiâ—ed It is a substance subsisting by it self indivisible incommunicable understanding living and working Now for the Persons in the Godhead they are thus described The Father the Sonne and the Holy-Ghost are subsisting in the Divine Essence undiviced incommnicable intelligent by their properties distinguished among themselves but not divided from each other or in brief thus A Person in the Godhead is the Divine Essence distinguished by his proper manner of subsisting To illustrate it consider that the Father is the Divine Essence subsisting by himself understanding willing distinguished from the Son and Holy-Ghost by his proper manner of subsisting or by his Personal property As the Father's Personal property is To be of himself and beget The Personal property of the Son is to be of the Father And the Personal property of the Holy-Ghost is to be from the Father and the Son So that the Son is the Divine Essence subsisting by himself undivided incommunicable understanding willing distinguished from the Father and the Holy-Ghost by his Personal property What is the Father the Son and Quâ—st 3. the Holy-Ghost The Father is Deus ingenitus sed Sol. generans God not begotten but begetting The Son is God begotten not begetting the Holy-Ghost God neither begetting nor begotten but proceeding How do the Persons differ Quest 4. They differ from the Essence as Sol. â— modus rei à re ipsa as the manner of a thing from the thing it self for a person is essentia divina modisicata or limited with a certain manner of subsisting Now would you understand how they differ among themselves you must know they do not differ in nature or being for the same nature and being is in all in the Deity there is not aliud aliud but alius alius the whole divine nature in each particular Person They differ these three waies 1. Respectu ordinis in regard of Order the Father is before the Son and Holy-Ghost not in time and in dignity for they are all Câ—-eternal and Coequal but in order the Father is before the son the Father and the Son before the Holy-Ghost 2. They differ in operationibus ad intra where the personal properties or actions in the Father differ from the Son because the Father begetteth the Son is begotten 3. In operationibus ad extra The Father worketh of himself by the Son the Son of the Father by the Holy-Ghost hence Creation is first attributed to the Father Redemption and dispensation to the Son Sanctification to the Holy-Ghost so that the same work is the work
the Saints are their spiritual warfare against the Enemies of Christ's Kingdome Consider this the Saints are never conquered though they suffer the spoiling of ther goods the loss of their lives and liberties While the ship is in a storm we cannot say 't is cast away but when it is split upon a rock and men and goods are sunk in the Sea So it is with Christians while they are in storms they are not cast away but when they make shipwrack of Faith Oh the dominion and power of God over the Enemies malice and a Christians heart that he is not cast away in such storms CHAP. VI. NOw as God's dominion and power so likewise his glory is eternal 1 Tim. 1. 17. the Apostle ascribes it to him Here I will give general Reasons for all 1. Because as God is from everlasting Reas 1. to everlasting Psal 90. 2. so whatsoever is in God is from everlasting to everlasting his dominion his power and glory all his prerogatives and properties are from everlasting to everlasting if his mercy enduseth for ever then his glory will endure for ever so his justice his power and all his divine excellencies being but the divine nature and essence endure for ever his glory then must endure for ever God is glorified in Heaven by his Saints because his mercy endureth for ever he is likewise glorified in Hell because his justice endureth for ever 2. Because God is absolutely independing Reas 2. above all things whatsoever therefore his dominion power and glory and all his divine excellencies are from eternity to eternity What is the reason that all the excellencies in the Creatures are not from eternity it is because they are depending and all came from an external cause Why are the Creatures and created excellencies mutable and fading It is because they depend upon that external cause and according to his withdrawing or putting forth his influence so the creatures do flourish or wither But God's dominion power and glory are originally from himself and not derivatively from an external cause therefore without beginning because he had none and shall have no end because there is none can put an end to his power and dominion 'T is by this eternal King that all earthly Kings do reign and from him they receive honour dominion power and riches and therefore at his pleasure they shall cast down their Crowns and Scepters before him but God reigneth by himself and hath his dominion power and glory in himself and from himself therefore it is from eternity to eternity In the last place the thoughts of this should wonderfully quicken us up to get an interest in this eternal and omnipotent King of glorious state Why do ye spend your days in the pursuit of perishing vanities Suppose you had a Kingdome in this world all the treasures riches strength and all the glory of an earthly Kingdome 't is somewhat that would perhaps make your hearts to overflow with joy and pride yet 't is nothing in comparison of an interest in God An earthly Kingdome is not for ever earthly Princes die like ordinary men then all their earthly honours pleasures treasures and riches die with them the World it self had a beginning and so shall have an end then shall all the glory of the world pass away but God is for ever his Kingdome power and glory are eternal therefore in getting an eternal God you shall obtain an eternal Kingdome and eternal glory Be you Judges whether it be not better to be godly how miserable soever for the present and to be glorious and happy in the enjoying of an eternal God for ever or to be rich potent and glorious in this present world and to be destroyed from the presence of God for ever Lay to heart these things Thy time is drawing nigh when all thy worldly pomp power riches honour credit esteem among the Rich in the world will be at an end if you neglect a diligent seeking after an eternal good what will ye do when your power and glory and esteem and riches shall fail and you have no interest in this God of eternal power and glory Wo unto you when you shall be thrown out of the world shut out of the Kingdom of God and be both thrown and trodden down for enemies into the burning prison to suffer the everlasting vengeance of the eternal King of glory A Discourse of Gods Infiniteness and Incomprehensibility 1 Kings 8. 27. But will God indeed dwell on the earth Behold the heaven and heaven of heavens cannot contain thee c. CHAP. I. THese words are part of the preface of Solomon's prayer which he made at the dedication of the Temple in which he sets out the incomparable excellency of God ver 23. And he said Lord God of Israel there is no God like to thee in heaven above or earth beneath who keepest Covenant and mercy with thy servants that walk before thee with all their heart Secondly he sets forth the admirable faithfulness of God in keeping covenant and performing promises ver 24. 25. Who hast kept with thy servant David that thou promised'st him thou spakest also wiih thy mouth and hast fulfilled it with thy hand as it is this day therefore now O Lord God of Israel keep with thy servant David my father that thou promisedst him c. In this verse he sets forth the incomprehensibleness and infinitenesse of his Majesty I shall a little explain the words before I handle the attribute from them But will God indeed dwel on the earth God is said to dwel in heaven per praesentiam gloriae by the presence of his glory because in heaven he sets out the fulness of his glory to the view of Angels and Saints He dwelleth in his Saints per praesentiam gratiae by his grace in their hearts He dweleth in his ordinances so he is said to dwel at Jerusalem because in and by his ordinances he communicateth himself to his people He dweleth every where by his essence and power in heaven earth hell These words shew that God dwels not in earth and much less in that Temple circumscriptivè as if so limited in one place as that he is no where else as bodily things are for here Solomon sheweth that God's essence is infinite and incomprehensible Behold the heaven and the heaven of heavens c. the highest heavens are of a most vast circumference and capacity and yet the heaven of heavens cannot comprehend the infinite essence of God so that his argument is a majori ad minus from the greater to the les if the highest and largest heavens cannot contain God much less this house which he had built which is of a far less capacity than the earth CHAP. II. Observ HEnce I note that God is an infinite and incomprehensible being here in the first place I will briefly shew what it is to be infinite for dâ—stinction of infinitenesse take one for all There is a
four-fold infiniteness 1. An Infiniteness in respect of quantity as if there should be a body that hath infinite dimensions of infinite breadth length and depth God is not thus infinite because he is not a body neither is there any infinite body the heaven of heavens are of a vast circumference and the greatest of all bodies yet it hath its bounds and limits 2. There is that which is infinite in respect of number so the sands on the sea are said to be infinite because innumerable the stars in the heaven be innumerable yet be they not truly infinite because there can be as many more stars and sands neither way God is said to be infinite because God is but one 3. There is an infinite in respect of qualities inherent so no creature is infinite because there cannot be infinite vertues in finite natures as all created natures are so God is not properly said to be infinite because in God there are no qualities and vertues but improperly God is said to be infinite in qualities as they denote his pure essence infinite in power infinite in goodnesse infinite in mercy all in God is infinite because they are his very nature 4. There is an infinite in respect of Being Nature or substance to have an immeasurable incomprehensible and unlimitted being or nature so God and onely God is infinite who onely is incomprehensible and unlimited therefore he is said to be ubique nusquam every where and no where he is no where circumscriptivè limited and bounded ubique repletivè every where filling all things God comprehends all and is comprehended of nothing his center is every where his circumference no where When we say God is infinite we mean he is a spirit of infinite extension when we say he is extended it is meant secundum totalitem not secundum partes he is wholly extended not part by part therefore he is of infinite extension CHAP. III. NOw that God is infinite and incomprehensible may appear by removing all bounds and limits of Being Creatures are bounded and limited with these bounds with Time Place Efficacy Their own Beings 1. Creatures ar finite and limited with their Essential Terms as the Angâ—lical nature is but God hath no Essential Terms limiting and bounding him his Essence is an unlimited Essence 2. All creatures are bounded with Time The Angels and Souls of Men who have a being to eternity yet had no being of duration when they were created but God is infinite in duration he is not bounded with beginning nor end but from everlasting to everlasting he is God 3. Place is another bound or limit to creatures Angels that are in Heaven are not at the same time upon Earth We see how every creature that is in this place is so bounded that he is not in another And this is one strong Argument against Taansubstantiation Christ's Body is not physically or naturally in the Bread and Wine but onely sacramentally because being a body he is as all bodies in a place circumscriptively but no place sets bounds to God he is every where he filleth heaven and earth the heaven and the heaven of heavens cannot contain him 4. A thing is limited and bounded in respect of it's efficacy and operation Angels are powerful mighty in power yet their power is limited Nihil agit ultra sphaeram activitatis Nothing can go beyond his power The School-men speaking of Angels in place say they are in loco definitivè that is by applying their actions to this and not to that place the Sun throws out his light and heat at a great distance yet it is bounded Now God is infinite in respect of efficacy and as he is Is there any thing too hard for me saith the Lord Whatsoever is possible he can bring to pas his power is boundless his mercy is boundless not onely in respect of duration but also in respect of operation so that God is infinite in respect of Essence therefore incomprehensible infinite in respect duration therefore eternal 5. Intelligentiâ Great things may be comprehended in the understanding of Angels and Men but God surpasseth our understandings It is impossible Magnus denotat duo magnitudinem extensionis magnitudinem cujustibet perfectionis sapientiae c. for Men and Angels to conceive the greatness of God The Angels shall be prying and prying to eternity yet never shall they see God fully perfectly and comprehensively Great is the Lord and greatly to be praised his greatness is unsearchable Psal 145. 3. When God is said to be Great it always noteth his Infinitenes Great beyond all conception of Angels and Men could they conceive his greatness God were not Infinite 'T is possible to search out the depth of the Sea of the Earth of the height of Heaven but God is a bottomless Ocean of Majesty and perfection 't is impossible to reach the height and to fathom the depth of God's Majesty you cannot come near him whom no man hath seen nor can see visione comprehensiva 1 Tim. 6. 16. his infinite Majesty will find the Angels and Saints work to eternity to find him out to comprehend him and when they have done what they can they cannot comprehend him Do not I fill heaven and earth saith the Lord Jer. 23. 24. The heaven is my throne the earth is my footstool where is the house that ye build unto me and where is the place of my rest Isa 66. 1. Thus Zophar speaks to Job Canst thou by searching find out God canst thou find out the Almighty to perfection It is high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea Job 11. 7 8 9. CHAP. IV. I Shall now lay down several Reasons to prove that God is infinite and incomprehensible 1. If God were not incomprehensible Reas 1. then there may be something which is extra Deum beyond or above or without God which hath not his being in God but these places of Scripture manifest nothing can be above or beyound God Psal 139. 7. ad 12. sheweth that there is no fleeing from God's presence and that no creature can be where God is not Job 11. He is higher then the heavens c. 2. If God were not infinite and incomprehensible Reas 2. then there would be something that is an adequate measure of his greatness If there be any such measure of his greatness then it should be the Heaven of heavens which is of the largest capacity seeing it containeth within it's compass the whole created world but this is not the measure for behold the heaven of heavens cannot contain him he is higher than the heavens deeper than the earth 3. If God were not infinite but Reas 3. finite then 't is possible that God might move from place to place as finite bodies may 4. If God were not infinite then Reas 4. it is possible for us
I will be sanctified by all them that draw nigh unto me Lev. 10. 3. 5. It sheweth us that we may pray to God in any place I will that men pray everywhere lifting up holy hands c. 1 Tim. 2. 8. We need not tye God to any place but in all places and at all times we may and must lift up pure hands because God is alwayes every-where present Then need we not to direct our prayers to any Saint or Angel what need such Will-worship when as God that heareth our prayers is alwayes nigh to all that call upon him There is as great a distance between us and the glorified Saints as the highest Heaven is from the earth we may cry to them from morning to evening and be no more comforted than Baal's Priests were when they cryed from Morning until Noon O Baal hear us CHAP. IX THe next Use shall be of Exhortation Vse 5. 5. to divers things 1. To walk continually in uprightness and sincere affection as in the presence of God How do Angels live how do glorified Saints live how holy how pure how heavenly are they because they stand continually before God Therefore I say to you as God to Abraham Be thou perfect though we cannot attain to Angelicaâ— perfection yet labour to walk in perfection of sincerity because God besets thee behind and before and observeth thy uprising and down-lying 2. To keep a strict watch over our hearts Keep thy heart above all keeping because God hath possession of thy heart Look to thy thoughts intentions and purposes What shall thy heart be a Den a Sty a Thorow-fare for vain thoughts proud thoughts unclean thoughts Beloved Hearers Are ye not ashamed to speak openly what your hearts do meditate upon and are ye not ashamed then to lodge such thoughts in Gods presence who is and will be a Witness and a Judge of your thoughts A vain mind is a very Atheistical mind he that is proud in his thoughts Adulterous in his thoughts is a very Atheist in his mind God doth in effect say to every sinner I am God and know your thoughts and will judge your thoughts I can see the world in thy thoughts I can see pleasures profits vanities in thy thoughts I can see thy Whores thy cups thy companions in thy thoughts but God is not in all thy thoughts God is most present and yet he is a stranger to thee 3. Be careful to approve your selves to God in an holy Conversation though the World scoff at you account you as Hypocrites for Humorists yet be zealous for God let the World judge as they please Say as David to Michal It is before the Lord I will be holy I will be zealous 4. It should encourage us to be abundant in private duties What! though the World behold you not praying giving Alms you have God beholding you in secret who is more than a world of eye-witnesses not an holy thought of God then which nothing can be more private shall go unrewarded Behold who is coming to give his sincere servants publick rewards of glory for private service let Pharisees have their loud Trumpets to sound forth their Alms God will be thy Trumpetter to speak forth thy private duties that Heaven Earth and Hell shall ring of it Angels and Saints Devils and wicked men shall hear what thou didst for God how uprightly thou didst serve him and walkedst in sincerity before him 6. If God be Omnipresent then Use 6. here is matter of singular comfort to the godly in all afflictions he is and will be a present help to thee in all places in all troubles why should ye be terrified with fears of evil when as God is present Art thou a close Prisoner and in Bonds for Christs sake God is present with thee in Prison Nunquà m minûs solus quà m cùm solus A close Prisoner of Jesus Christ may say he is never less alone than when alone When thy Father and Mother shall forsake thee or cannot or will not own thee help thee and be present with thee God is then present Do evil men plot thy destruction or thy trouble they cannot harm thee because God is present If thou shouldest run thorow St. Pauls troubles all kind of troubles in all places God saith to thee as Ruth to Naomi Where thou goest thither will I go where thou dwellest Isa 42. 1 2 there will I dwell I will never leave thee nor forsake thee Fear not O Israel for I have redeemed thee I have called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee David was resolved against all fears of man and of all evil Psal 118. 6 7. The Lord is on my side I will not fear what man can do unto me the Lord taketh my part with them that help me therefore shall I see my desire upon mine enemy A midst thine enemies thou shalt have his presence of protection in thy troubles thou shalt have the presence of his supporting comforts in thy temptations the presence of his grace in thy death the presence of his Spirit the presence of his comforts and joyous favour and after death thou shalt enjoy the presence of his glory in which there is fulness of joy and life for evermore A Discourse of Gods Omniscience Psal 94. 8 9 10. Understand O ye brutish among the people and ye fools when will ye be wise He that planted the ear shall he not hear He that formed the eye shall he not see He that chastiseth the Heathen shall not he correct He that teacheth man knowledge shall not he know CHAP. I. FRom God's Omnipresence I proceed to his Omniscience for seeing all things are done in his presence he cannot but know all things he being intimately and indistantially present to every creature and in every creature he must necessarily know the creatures and all their actions inward outward in all circumstances Now for the coherence and opening of these words In the two fiâ—st Verses the Psalmist makes earnest request to God to whom all vengeance belongeth that being Juâ—ge of the world he would lift up his iron rod of vengeance and break to piecâ—s the proud of the earth In the five following Verses he describeth the wicked upon whom he prays divine vengeance may fall 1. They were proud and insolent boasting of their own heart's desire triumphing in their ungodly courses v. 4 5 2. They were such who for a long season had abused the patience of God therefore the Prophet cries out How long Lord shall the wicked thus triumph They grow the more wicked and insolent because thou Lord takest not vengeance long impunity breed's impenitency and impudency Therefore how long Lord shall the wicked triumph how long shall they utter and speak hard things
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifieth that power whereby he doth all things the other whereby he upholdeth and governeth all things that he maketh so some render this word omnitenens quia omnia tenet Thus the Angels say of God holy holy holy Lord the God Almighty there are two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that nothing is Almighty but God onely In the handling of this Attribute I will first shew what God's Power and Omnipotency is There are two words that signifie power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia potestas they are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is taken for authority right or jurisdiction as a King hath over his Subjects a Master over his servant Matth. 28. 18. All power is given me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potestas authoritas or jus is given to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is that perfection whereby one is able to do any thing and of this I shall discourse There is duplex potentia a double power Potentia activa Potentia passiva An active power A passive power There is a passive power which receiveth or suffereth from an Agent but acteth not this is not in God who is purus actus a pure act God is not obnoxious to any alteration or mutation there is nothing but an active power in God So then God is said to be potent powerful because he can do and will do whatsoever he pleaseth and Omnipotens Almighty because he can do whatsoever is possible to be done This Omnipotency is twofold First their is Absoluta Omnipotentia God's absolute Omnipotency He is absolutely and perfectly Almighty he can do whatsoever his infinite understanding conceiveth may be done he can make thousands of worlds if he please he can make infinite moe creatures then there are St. Paul saith Eph. 2. 20. God can do more abundantly then we can ask or think It is impossible for the understandings of men and Angels to conceive what God can do he is able to do more abundantly then the vast thoughts and conceits of Angels can comprehend And of this Omnipotency the Scripture speaketh when it calleth God the Almighty Secondly There is Potentia Dei actualis or ordinaria as the Schools term it the actual or ordinary power of God but more properly called his actual Omnipotency which is this not onely that God can do more then he will but that God effectually perfectly and really doth whatsoever he willeth to be done And it is Zanchi's observation That when soever the Prophets joyn Gods power to his promises it always denoteth Gods actual Omnipotency because God will really and truly make good his promises So that this now is the short description of God's Omnipotency It is the most glorious perfection Description of Gods Omnipotency of God whereby he doth whatsoever he will and can do whatsoever is possible to be done CHAP. III. BUt we shall the better behold the nature of Omnipotency in these following things There are these things required in Almightiness or to be Almighty 1. That he can effect whatsoever is possible to be done So that Omne possibile est objectum Omnipotentiae every thing possible is an object of Omnipotency Mark 10. 27. All things are possible with God So Luk. 1. 37. There is nothing that the heart can conceive or the tongue express but God can do So Jer. 32. 27. Behold I am the Lord the God of all flesh Is there any thing too hard for me Tell me what thing is there that I cannot do I know not any thing that is hard to do but I can do it 2. That he can do all things facillime very easily God Almighty can do all things most easily what more easie then to command a thing to be done if he speak the word it is done instantly If he doth but say Let there be light let a world be created let Heaven and Earth let Sun Moon and Stars be made and they are made instantly according to his word Consider what a great work the whole world is with all the creatures contained in it the Almighty God did but give forth a word of command and they were all made By the word of the Lord were the Heavens made and all the hosts of them by the breath of his month he spake and it was done he commanded and it stood fast Psa 33. 6 9. so God can command mercies comforts and all are done accordingly what more easie way of doing this sheweth that God is Omnipotent 3. That he can do all things irresistibiliter without resistance let hinderance opposition and difficulty this the Lord Almighty doth there is no power can make resistance there is no power can hinder him he can remove Mountains dash Rocks to peices puff and blow away all creatures Omnipotency infinitely surpasseth all power all is subject to this omnipotency Angels in Heaven Devils in Hell Men on Earth and all creatures he saith to the deep be dry Is 44. 27. he commandeth the earth and it openeth her mouth Num. 16. 30 31. 4. To be Almighty is to do whatsoever he pleaseth and to be able to do more then he will this onely God can do whatsoever he pleaseth Psa 115. 3. yea God can do more then he will do Mat. 3. 9. God can turn stones into men into beleiving Children and dunghills into stars CHAP. IV. Reasons to prove Gods Omnipotency THat God is Omnipotent may appear by divers Reasons Reason 1. It is evident from the Creation of the World to create the least creature is an act of Omnipotency incommunicable to any creature Angels are mighty in power yet cannot they create the least contemptible worm if to create demonstrates an Almighty power then much more the creation of this vaste world with all creatures within it sheweth God to be Omnipotent lift up your eyes to Heaven cast them upon the earth behold all creatures in it and all are the work of his fingers Psa 8. 3. As Nebuchadnezzar in his pride boasted Is not this great Babel that I have built for the house of my Kingdom by the might of my power and honour of my Majesty may much better be spoken by the Lord of the world Is not this great Heaven above this great Earth below that which I have builded which I have created by the might of my power and for the honour of my Majesty Expede Herculem you may guess at the giant like stature of Hercules by the length of his foot you may see what an Almighty God I am by the world which I have made which in comparison of my Almighty power is but as a drop of a Bucket to the vast Ocean 2. As the creation so the upholding and preservation of the whole world sheweth his Almighty power the same power is required to uphold which is to make it he made the
world by the word of his power so he upholds all things by the word of his power Heb. 1. 3. therefore the conservation of the world is Creatio continuata a continued creation and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnipotent importeth him that upholdeth guideth and governeth all things if the same hand did not uphold this glorious fabrick it would in a moment be turned into its first nothing Reas 3. That the strong and mighty creatures are all subject to him ruled and ordered by him are at his beck and cannot but execute his will argues his Almighty power The Angels are great in power the good Angels flye from Heaven to do his will if he commandeth The principalities and powers of Hell cannot stir an inch but at his pleasure if he saith to the deep be dry the Seas are dry if he saith to the Earth open it openeth its mouth if he commandeth the Mountains to remove they are gone if he smites the Rocks they become dust if millions of Men should oppose him he can destroy them in a moment As the men of Bethshemesh cried out who is able to stand before the mighty God of Heaven so the world of creatures may cry t is not this world nor a thousand more can stand before this mighty God Reas 4. If all the power of all creatures in Heaven Earth and Hell could meet in one creature yet all would be but as a drop in comparison of Gods Almighty power yet there is much power in the creatures all is derived from him even the great power of the Angels Now he that hath given to thousands of creatures great power he is much more powerful who is the Almighty God if Angels be great in power if beasts be so powerful if Rocks and Mountains be so strong what is God the giver of this power if drops of power be so great what is the Sea Reas 5. Gods power is infinite therefore Omnipotent natura sua in his nature because his Omnipotency is his very essence infinite in respect of his nature by which he doth whatsoever he doth his action is never so great but it can be greater more intended infinite in respect of the objects there can be no end of his works he can make infinite more creatures then he hath made A Limner or Painter that can draw one Picture can make more he that can fansie a Palace and according to the idea of it in his mind can build it can build more God that hath made one World can with as much ease create many more Reas 6. As Gods understanding knowledge or wisdom is so is his power whatsoever Gods infinite understanding can conceive to be done that can his power do A Painter can outwardly draw what he inwardly imagineth So saith the Apostle God can do more abundantly for us then we can ask or think Ephes 3. 20. It is impossible for us to conceive what God can do CHAP. V. Diverse Questions about Gods Omnipotency Answered QUest 1. But here it may be demanded whether God can do things which by nature are impossible Sol. There are two kinds of impossibilities either things that are impossible to nature As 1. Things that are contrary or above the ordinary course of nature as that the fire should not burn that Iron should swim the sun stand still these God can do and hath done though these things be contrary to the natural course of creatures yet they are not repuguant to the nature of creatures 2. There are things impossible by nature that is repugnant to the very being and nature of the creature these things God cannot do not propâ—er defectum potentiae as if there were want of power in God but because the being and nature of the creature is incapable of it As for instance in things that imply a contradiction that a thing should be and not be at the same instant or that a man should not be a living creature or for one and the same body to be in diverse places at one instant these things God cannot do not for want of power in God as if he were not Omnipotent but because it is repugnant to the very being and nature of the thing it self It is repugnant to the nature of man to be no living creature to a body to be in moe places at once Quest 2. If God be omnipotent how is it said he cannot lye he cannot deny himself with such like phrases Sol. That God cannot lye cannot deny himself cannot change or sin these things argue the perfection of his power that he is Omnipotent for these things argue defect not power and not to do these things which are contrary to his nature argueth his glorious and absolute perfection that the Sun hath no darkness or as it is cannot be dark and be a Sun argues the excellency and perfection of that creature so when we say God cannot lye cannot deny himself cannot repent or change argues his great perfection God cannot disenable himself and do any thing that will not stand with his own glory These three things will answer all Objections against his Omnipotency 1. God cannot do what is contrary to the being of a creature or repugnant to the nature of a creature as such a creature 2. God cannot do such things as should imply any defect in him 3. In Scripture his cannot do such and such things is taken for his will not he will not do such or such a thing as Gen. 19. 22. Haste thee to Zoar saith God to Lot escape thither for I cannot do any thing till thou come there that is I will do nothing till thou come thither because I will deliver thee from this destruction of fire Quest 3. Seeing God is Omnipotent Why was he six days in making the world he could have made it in a moment Sol. Besides other reasons let this suffice it was his pleasure to be six days in making the world his will is reason enough of his actions Quest 4. Why doth God use the ministry of Angels and other creatures being Omnipotent he needs not their help Sol. Among other reasons let this suffice God doth not employ them as if he needed them in his working but because he will have his creatures do his service that a servant doth his Masters work argues not weakness in his Master the ministry of Angels and men argues no defect of power in God CHAP. VI. SECT 1. IF God be Omnipotent then you Vse 1. that are wicked be ye admonished 1. To take heed of walking any longer in the stubbornness of your own hearts against God cease to provoke him to anger for according to his power so is his wrath if ye will walk contrary to him he will walk contrary to you cloathed with almighty wrath And if his power and wrath be against you then all the Angels Devils and creatures in heaven and earth are against you all the plagues curses and vengeance that God can inflict