descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
mystery of the Trinity is necessary to be known and believed of all that shal be saved it was not so plainly revealed to the Jewes of old as it is to us in the new Testament a perfect and full knowledge of this mystery is not attainable in this life Although Trinity in its native signification signifie the number of any three things yet by Ecclesiasticall custome it is limited to signifie the three Persons in the Trinity This is not meant as if the Essence did consist of three Persons as so many parts and therefore there is a great difference between Trinity and Triplicity Trinity is when the same Essence hath divers waies of subsisting and Triplicity is when one thing is compounded of three as parts they are three not in respect of Essence or Divine attributes three Eternals but three in respect of personall properties as the Father is of none the Sonne of the Father and the holy Ghost of both three Persons but one God as to be to be true to be good are all one because Transcendents Opera Trinitatis ad extra sunt indivisa the outward workes which concerne the creature belong to one person as wel as the other as to create govern but opera ad intra sunt divisa the personall properties or internall workes are distinguished as the Father begets the Sonne is begotten of the Father and the holy Ghost proceeds from the Father and the Sonne There is in the Trinity alius alius another and another but not aliud aliud another thing and another thing as there is in Christ the Father is another person from the Sonne but yet there is the same nature and Essence of them all They differ not in their natures as three men or three Angels differ for they differ so as one may be without the other but now the Father is not without the Sonne nor the Sonne without the Father so that there is the same numericall Essence The Father in some sence is said to be the onely God John 17. 3. that is besides the Divine nature which is common to the three persons there is not another God to be found the word alone is opposed to all faigned Gods to every thing which is not of this Divine nature so when it is said None knoweth the Father but the Sonne and the Sonne but the Father that excludes not the Holy Ghost which searcheth the hidden things of God but all which are not of that Essence Though there be no inequality in the persons yet there is an order not of dignity but of beginning The Father in the Sonne by the holy Ghost made the world not as if there were so many partiall causes much lesse as if God the Father were the Principall and these Instrumentall but onely meere order Persona divina est essentiae divinae subsistentia incommunicablis Wendelinus The Essence considered with the manner of subsisting is called a Person A Person is such a subsistence in the Divine nature as is distinguished from every other thing by some speciall or personall property or else it is the God-head restrained with his personall property Or it is a different manner of subsisting in the Godhead as the nature of man doth diversly subsist in Peter JAmes John but these are not all one It differs from the essence as the manner of the thing from the thing it selfe and not as one thing from another one person is distinguisht from another by its personall property and by its manner of working The personall property of the Father is to beget that is not to multiply his substance by production but to communicate his substance to the same The Sonne is said to be begotten that is to have the whole substance from the Father by communication The Holy ghost is said to proceed or to be breathed forth to receive his substance by proceeding from the Father and the Sonne joyntly in regard of which he is called the Spirit of the Father and the Spirit of the Sonne both Gal. 4. 6. The Father onely begetteth the Sonne onely is begotten and the holy Ghost onely proceedeth both procession and generation are ineffable In the manner of working they differ for the Father worketh of himselfe by the Sonne and through the holy Ghost the Sonne worketh from the Father by the Holy Ghost the holy Ghost worketh from the Father and the Sonne by himselfe There is so one God as that there are three persons or divers manners of being in that one Godhead the Father Sonne and the holy Ghost 1 Whatsoever absolutely agrees to the Divine nature that doth agree likewise to every person of the Trinity 2 Every person hath not a part but the whole Deity in it selfe A person is one entire distinct subsistence having life understanding will and power by which he is in continuall operation These things are required to a person 1 That it be a substance for accidents are not persons they inhere in another thing a person must subsist 2 A lively and intelligent substance endued with reason and will an house is not a person nor a stone or beast 3 Determinate and singular for mankind is not a person but John and Peter 4 Incommunicable it can not be given to another hence the nature of man is not a person because it is communicable to every particular man but every particular man is a person because that nature which he hath in particular can not be communirated to another 5 Not sustained by another therefore the humane nature of Christ is not a person because it is sustained by his Deity 6 It must not be the part of another therefore the reasonable soule which is a part of man is not a person That there are three persons in the Deity viz. Father Sonne and holy Ghost is manifest by expresse testimonies of Scripture Genes 1. 1. Gods created and v. 26. Psalm 33. 6. there three are named the Word the Lord and the Spirit Esay 6.3 Holy Holy Holy But this truth is most clearly taught in the new Testament Matth. 3. 16. Luke 3. 22. The first person in the Trinity utters his voice from Heaven This is my beloved Sonne the Sonne is baptized in Jordan the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce Filius manifestatur in homine Spiritus Sanctus dignoscitur in columba Aug. tract 6. in Joh. Adde to this the History of Christs transfiguration described Matth. 17. 5. Marke 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Heaven This is my beloved Sonne the Sonne is transfigured the Holy Ghost manifests himselfe in a bright cloud Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father Sonne and holy Ghost Cameron thinks that is the most evident place to prove the Trinity But that is as â—pposite a place as any for this purpose 1 John 5.
God shall destroy him with the Spirit of his mouth idest verbo suo Beza God hath consecrated the word to this purpose the end of it is not onely to save but destroy being the savor of death to some and it is a fit instrument for such a worke Antichrists strength is in mens consciences onely this will pierce thither Heb. 4. 12. God useth the word for the destruction of Antichrist these waies 1. It discovers him his doctrine his errours 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. 2. The Bookes of Scripture FRom the Divine flowes the Canonicall authority of the Scripture The bookes of Scripture are called Canonicall bookes say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis this notable Canon because they were put into the Canon by the Universall Church acknowledged to be divinely inspired by it and also are made a perfect Canon or rule of all doctrine concerning religion credendorum agendorum of faith and manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonicall because it is a rule for that booke saith he is called Canonicall which is put into the Catalogue which the ancients called a Canon of those writings which are esteemed Divine Becanus saith they are called Canonicall both because they containe a rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine bookes The conditions of a Canon are these 1. It must containe truth or be an expresse form and image of truth which is in the divine mind 2. It must be commanded sanctified and confirmed by Divine authority that it may be a Canon to us in the Church These bookes were sanctified either commonly all of both Testaments by the testimony of the Spirit and Church and Canon it selfe or the books of the old Testament were specially and singularly confirmed by word signes and event as the Pentateuch but the Propheticall books and Hagiographa before their carrying into Babylon by extraordinary signe the cloud and vaile in the Temple 1 Kings 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the new Testament are confirmed by the Sonne of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerfull ministery of the Apostles by signes vertues and miracles Marke 16. 20. There is a threefold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by itselfe is called the word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the old and new Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremelius and Junius Testamenti veteris novi Biblia sacra and the Geneva gives that title to their Bible La Bible qui est toute la Saincte Escriture du viel novean Testament Austin thinkes they are better called Vetus novum Instrumentum Heinsius Grotius vetus novum Foedus vide Grotii Annotat. in libros Evangelii A Covenant is an agreement between two a Testament is the declaration of the will of one It is called in regard of the forme convention and agreement betweene God and man a Covenant in regard of the manner of confirming it a Testament For 1. in a Testament or last will the Testators mind is declared so is the will of God in his word therefore it is called a Testimony often Psal. 19. 119. l 2. Here is a Testator Christ a Legacy eternall life Heires the elect a writing the Scripture Seales the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Bookes of the old Testament are the holy Scriptures given by God to the Church of the Jewes shewing them what to believe and how God would be worshipped The new Testament containeth the bookes which treate of salvation already exhibited and Christ already come in the flesh All the bookes of the old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to posterity Many grave Authours hold that the Hebrew was the first Tongue and mother of all the rest and it may probably be collected from the names of our first parents It was called Hebrew saith Erpenius not from Heber of the posterity of Sem as Josephus Jerome and others thinke when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarke which drew his originall from him was a Chaldean but it was so called saith Erpenius as all the Rabbines Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the title of the holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraismes also in the new Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is mauifest that the same Spirit was the Authour of the old and new Testament The knowledge of the Hebrew much conduceth to the learning of those famous Orientall Tongues the Chaldee Syriacke Arabicke and Aethiopicke by reason of the great affinity which they have with their mother The bookes of the old Testament may be divided severall waies in respect of the stile some were written in prose some in verse in respect of time some were written before their being taken captives into Babylon as Samuel Esay Hâ—sea and many others some in the Captivity and some after as Haggai Zachary Malachy The Hebrewes divide the Bible ex instituto Esdrae into three speciall parts 1. The Law the five Bookes of Moses 2. The Prophets 1. The former Joshua Judges two bookes of Samuel and two of the Kings 2. The latter 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more speciall name by which title all the rest are understood and they are eleven Our Saviour himselfe mentions this most ancient distinction Luke 24. 44. calling all the rest of the bookes besides the Law and Prophets Psalmes All the Scriptures of the old Testament in other places are comprised in the Law
he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion Sol. This is the onely argument which Lindon hath of any shew to prove that the Jewes have corrupted the Hâ—brew Text saith Rainolds against Hart Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri The same say John Isaac against Lindan Muis against Morinus Turretinus against Coton But it is easie saith Whitaker to vindicate this place from their calumnie For first learned men witnesse that Caru is read in many Hebrew Books John Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Johannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse haud dubite Hinc itaque manifestum esse puto cur septuaginta etalij transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt ecclesiam ipsam oppugnare Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tanten nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings professor of Hebrew in Paris on the place concludes that the Jewes did not corrupt this word Vide sil in loc The Chaldee Paraphrast hath joyned both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat Morinus a learned Papist hath writt n 9. exercitations on the Bible and labours to prove from Beza Amama de Dieu and other Protestant writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a Papist also hath answered him Ob. Psal. 19. 4. The Hebrew Books have in omnem terram exivit linea eorum their line is gone forth through all the earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome sonus eorum their sound and Saint Paul approved of this version Rom. 10. 18. Sol. Whitaker in his answer to this objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on the 10. of the Rom. 18. The Hebrew word say they truly signifieth a line but the Septuagint Interpreters respected the sence and the Apostle followed them The scope of the Psalme is that Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the 7. verse it sheweth how they were taught by the works of God thence to the end they were instructed by his word the Apostle alledgeth this Psalme to prove that the Jewes might come to know God by his word and thereby might have faith in Christ Jesus the sense therefore is not onely the delineation and constitution of things created but also the word of God and the doctrine of the Gospell long since propounded to the Jewes and so propounded as they could not but heare because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth that as certainly as the lines of heaven run forth into all the earth so certainly in these last times the doctrine of the Gospell came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had foretold that all the Gentiles should be converted to the communion of the Gospell and to this end he did foreshew that he would give unto them preachers Coton urgeth 2 other places to shew that the Hebrew Text is corrupted 2 Matth 23. and 27. of Matthew Ob. 2 Matth. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew originall which we have is imperfect Sol. Saint Jerome saith that this place was objected to him abâ—ve a hundred times and that he hath as often answered it viz that if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the vulgar so that the objection is not against the Hebrew but against the Scripture in what language soever it be Mâ—ldonat after he had well weighed divers opinions holds that of Jeromes for the most sure which is to draw Nazarene from Netzer a branch Esay 11. 1. Junius in his paralels Piscator Dr. Taylor Master Dod goe the same way Chrysostome and Theophylact because they cannot undoe this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Judg. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Judges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Master Perkins seeme to incline to this opinion Our last large Annotations mention both these Interpretations but adhere rather to the former Ob. The second place urged by Cotton to prove the corruption of the Hebrew is 27. of Matthew v. 9. The Evangelist cites Jeremie for that which is to be found onely in Zacharie Sol. Junius in his paralels and Doctor Taylor on the temptation bring 6. answers to reconcile these places 1. Some say it joynes together both one place in Jeremy Chap. 18. 1. 2 3. and that of Zacharie but there is little or no agreement between them Secondly Some say that it is not in Jeremies writings which are Canonicall but in some Aprocryphall writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonicall Text and cite an Apocryphall or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonicall which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zachary put downe Jeremies so Augustine and Erasmus but with more forgetfulnesse
Symbolically Isay 66. 1. Act. 7. 49. 2. From Reasons 1. From the Simplicity of the Divine essence God is a pure act therefore altogether indivisible and therefore he is in every thing and in every part of every thing whole and undivided 2. Whatsoever is in its essence infinite that also is every where present else it should be terminated in place God is infinite in his essence and being therefore also of an infinite presence Each creature is limited by place though spirits doe not fill up a place by commensuration of parts yet they have a certaine compasse as I may call it beyond which their essence extendeth not they are so here that they are not there so in heaven that they are not the same time on earth But God is altogether above place he is omnipresent not by any materiall extension but after an incomprehensible and unexpressible manner He is quite above all place wholy without and within all and every place and that without all locall motion or mutation of place He is everywhere totally and equally he was as well in the Jewish Synagogues as in the Temple of Jerusalem or Holy of Holies as well in earth or hell as in the heavens in respect of his essence Gods being in every place is not first by multiplication there is not a multiplication of his being as loaves were multiplyed so that they held out to doe that which otherwise they could not for then there should be many divine essences nor secondly by division as if part of his nature were in one part of the world and part in another but he is wholy wheresoever he is Nor thirdly by commixtion as if he came into composition with any creature He is not the aire or fire but he is every where effectively with his essence and being repletively he fils all places heaven and earth Yet he fils not up a place as a body doth but is present everywhere by being without limitation of place so that he coexists with every creature Where any creature is there is he more then the creature and where no creature is there is he too all the sinnes that we commit are done in his presence and before his face Isay 65. 3. Psal. 51. 4. as if a thiefe shold steale the Judge looking on We should set the Lord therefore alwayes before us as David Psal. 16. 8. We should be comforted in troubles and patient Phil. 4. 5. a Child will not care so long as he is in his Fathers presence Psal. 23. 4. Ob. God is said to descend and ascend Sol. This hinders not his being every where 1. He is said to descend as often as by any visible shape objected he testifyeth his presence as Gen. 18. 21. Exod. 3. 8. when God withdrawes that presence he is said to ascend as Gen. 35. 13. 2. When God by the destruction of his Enemies and deliverance of his owne testifyeth of his Church that he is with it on earth Isay 64. and the contrary Psal. 68. 19. Ob. If God be everywhere how is he then said to dwell in heaven Psal 2. 4. Sol. In respect of his essence God is every where and in every thing as well as in heaven but he doth more manifest his glory wisedome power and goodnesse and bestowes his grace more liberally on his Angels and Elect in heaven then he doth here below Ob. How can God be said to depart from man if he be every where Sol. He departs not in respect of his essence but in respect of the manifestation of his presence The Schoolemen say God is five wayes in the creatures 1. In the humanity of Christ by hypostaticall union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In heaven by his Majesty and glory 5. In Hell by his vindicative justice 1. This may teach the godly to be sincere and upright because they walke before God Gen. 17. 1. he is present with them understands their secret thoughts and imaginations Psal. 139. 7. 8. Jer. 23. 23. 24 This should curbe them from committing secret sinnes and incourage them to perform private duties Matth. 6. 6. approving themselves to their Father who seeth in secret Solitarinesse should not imbolden us to sinne nor hinder us from well-doing It was Josephs reason to his Mistresse how can I doe this great evill though they were alone God was present Two religious men took two contrary courses with two lewd women whom they were desirous to reclaime from their ill course of life the one came to one of the women as desirous of her company so it might be with all secrecy and when she had brought him to a close roome that none could prie into then he told her that all the bolts and barres which were could not keepe God out The other desired to accompany with the other woman openly in the street which when shee rejected as a mad request He told her it was better to doe it in the eyes of a multitude then of God 2. This serves to confute the Lutherans who hold Ubiquity to be communicated to Christs body and therefore they say his body is in the Sacrament and every where else because it is assumed by God but this is false for the reason of Gods omni-presence is the infinitenesse of his nature and therefore it can be no more communicated to the body of Christ then the Godhead can for his humane nature might as well be eternall as everywhere Christs body is a finite creature and though it be glorified yet is not deified It is an incommunicable attribute of the Deity to be in many places at one and the same time 3. Let us esteeme God a greater good then any creature friends are distant one from another God is with us in our journies and families He onely is the object of Prayer for he is everywhere to heare thee and so are not Angels God himselfe comforts his people by promising his gracious presence Gen. 46. 4. Exod. 3. 12. Josh. 1. 9. Isay 43. 1. 4. No man by wit or policy flight or hiding himselfe can escape the hand of God for he is everywhere present Amos 9. 1. 2. 5. This is a terrour to the secret devisers of wickednesse their Plots are discovered God is Eternall Eternity is a being without limitation of time Time is the continuance of things past present and to come all time hath a beginning a vicissitude and an end or may have but Gods essence is bounded by none of these hedges First he is without beginning he is before time beyond time behind time as it were and above all circumscription of time From everlasting to everlasting thou art God He is what he is in one infinite moment of being as I may speak I am Alpha and Omega Rev 1. 8. In the beginning God made all things and he that made all things could not have a beginning himselfe What
supreme dominion and power over all creatures to order them as he pleaseth Job 9. 12. Jer. 16. 6. Isay 45. 9. Dan. 6. 26. Dominion in the generall is two fold 1. Of jurisdiction whereby he ruleth all subject to him as he pleaseth 2. Of propriety whereby he having a right to every creature may order it as he pleaseth The first is implyed in that of JAmes there is one Law-giver who is able to save and to destroy The second in that he is called the Lord of the Earth and all the beasts of the field are said to be his Gods dominion is that absolute right and power whereby he possesseth all things as his own and disposeth of them as he pleaseth Reason The supreame excellencie of his nature whereby he is infinitely above not onely those things which are actuall but likewise possible Gods first dominion of jurisdiction hath these parts 1. To Command 2. To forbid as Adam the eating of the Tree 3 To permit thus he suffers sinne to be being Supreame Lord. 4. To punish or reward Secondly his dominion of propriety consists in these particulars 1. That he can order every thing as he pleaseth for his honour and glory Psal. 8. 1. the strange punishments laid on Pharaoh were for this God raised him up to shew his glory 2. He is bound to give none account of what he doth that is true of God which the Papists attribute falsely to the Pope none may say to him cur ita facis 3. He can change and alter things as he pleaseth Dan. 2. 21. as when he bid Ahraham kill his Sonne and the Israelites take the Egyptians goods 4. Can distribute his goods unequally to whom and when he pleaseth to one health sicknesse to another The adjuncts of this dominion 1. It is Independent he hath this dominion of himselfe as he is God of himselfe 2. Universall it comprehends all places times this kingdome is everlasting God rules in heaven earth hell 3. Full and Perfect 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others 4. It extends to the soule and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first preferre God abâ—ve all things the Greatest person in any society is set before the rest The Sunne is respected above other Starres the King above other persons we should highly esteem his favour 40. Isay 12. there is a lofty description of Gods Greatnesse Secondly We should performe all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly feare him greatly praise him with all our might yeeld unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised in one Psalme and to be feared in another Thirdly It is a terrour to all those to whom this Great God is an enemy the wrath of a Great King is terrible he must needs inflict great punishments on such as rebell against him Fourthly Here is great consolation to those to whom he is a friend and Father he will do great things for their good they shall have great happinesse We should choose the Lord to be our Portion for in him alone is true happinesse and contendednesse to be found in our wants we should confidently goe to him for help he being Perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him be Perfect as our Heavenly Father is perfect Let Patience have her perfect worke let us perfect holinesse in his feare Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow Paul pressed on forward labour first to be perfect in heart Psal. 119. 80. then in your ways This may serve also to comfort the godly against their weaknesses God will make his workes perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants beare with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot doe better then he doth he makes all things perfect Eccles. every thing beautifull in its season this is the most perfect State and Condition for thee and so account it God hath perfect wisedom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintaine merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather if I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderfull great farre exceeding the power of all creatures either to do the lik to them or to stop hinder them Let all the men on earth lay their hands heads together let all Kings unite their counsells and their forces can they make an Earth-quake a Whirle-wind can they make the thunder to roare can they cause the flashes of lightening to flame out It is not a mortall worm to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindring thereof 2. Gods works are unsearchable and past finding out Job 5. 9. who can dive into the secrets of nature and tell us the true reason of the winde the Earth-quake the Thunder the raine the Snow We cannot dive into the bottom of Gods works nor find them out by any Study or Wisedome 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his works see his goodnesse greatnesse wisdome power in them and so we shall profit much in the knowledge of him The exaltation of God is a terrour to those who will needs be his Enemies and slight and dis-esteem him as the greatest part of men do O how unhappy are they that have so high and so great a person to be their Enemie seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our minds these thoughts how high is God and making them familiar with him O how
Israel Esay 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Jacob Esay 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and be you holy as I am holy Psalm 99. Holinesse in the generall nature of it is the morall goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yeeldeth himselfe to God in doing all for and to Him in regard of which the actions he doth are acceptable to God Gods holinesse is that excellency of his nature by which he gives himselfe as I may say unto himselfe doing all for himselfe and in all and by all and above all aiming at his owne pleasure and glory or it is the purity of his nature and his abhorring of evill Exod. 34. 30. Revel 15. 4. He is holy without iniquity Psalm 5. 5 6. 145. 17. 1 Sam. 2. 2. Hab. 1. 13. Zeph. 3. 5. the Lord is said to sweare by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himselfe Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Authour of all holinesse all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himselfe men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remaine though his holinesse were lost 2 Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himselfe and cannot be lessened or augmented 3 He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4 Objectively he is the object of all holnesse for there is no holinesse but what hath him for the object 5 Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meeke and humble God is holy in Heaven holy in earth holy in hell it selfe holy in glorifying Angels holy in justifying men holy in punishing divels holy in his Nature Word Workes Glorious in holinesse Exod. 15. Reasons of Gods holinesse 1 This is the foundation of all his other excellencies for if he were not thus taken up with himselfe he could not be perfect in wisdome power justice mercy neither could he carry himselfe to the creature as were fit if he did not first carry himselfe to himselfe as were fit If a King doe not duly regard himselfe in his royall authority he can never duly governe his subjects 2 Else he could not be perfectly happy whatsoever thing lookes to somewhat without it selfe to make it be well and contented and enjoy it selfe that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it selfe without respect to any other thing by which it enjoyes it selfe God is holy in these particulars 1 In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2 In all his workes Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himselfe this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his workes of justice Christs death 3 In his Lawes and Commandements Psalm 19. His Commandements are just and right and require holinesse of heart not suffering the least sinfull motion Thou shalt not covet Holinesse is the beauty of all Gods Attributes without which his Wisdome would be but subtilty his Justice cruelty his Soveraignty tyrannie his mercy foolish pitty This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and divels Heaven and Hell Amongst the Turkes Jewes Indians Persians and the Papists themselves at this day the most zealous and holiest as they conceive them in their Religion are most esteemed and honoured and onely in the greater part of the Protestant Churches the most knowing and tenacious of the Evangelicall truth and the most strict and godly in their lives are hated nicknamed disgraced and vilified Sir Simonds D'Ewes primitive practice for preserving truth Sect. 17. 1 This condemnes the Pope who proudly arrogates the Title of the most holy and holinesse it selfe the high Priest was to be holy Numb 16. 7. but he will be termed most holy 2 Hypocrites civill honest men and prophane men who scoffe at purity and holinesse which is Gods excellency it was the Devils device to bring that slander on early holinesse A young Saint an old Divell Angelieus juvenis senibus satanisat in anhis Erasmus in his pietas puerilis saith that proverbe was devised by the devill himselfe it is contrary to that of Salomon Prov. 22. 6. It was a great commendation of Origen that he learned the Scripture of a child Eusebius The like Paul saith of Timothy 2 Tim 3. 15. 3 Confutes merits the Angels are impure in his sight 4 We should be holy like God not in degree but in resemblance 1 Pet. 1. 15 16. we should be holy in our affections actions Holinesse should be prized and admired the Seraphiâ—s sing one to another Holy holy holy Esay 6. 3. They choose this out of all Gods Attributes to praise him for We should pray to God with pure hearts worship him holily John 4. 24. Zach. 14 20 21. that is men should be holy in those ordinary naturall actions of eating and drinking 5 This ministers comfort to the Saints and assures them that they shall finde favour with him and is for terrour to the unholy which are altogether carried to themselves led by themselves and set up themselves and these things below They love that which God loâ—thes God must necessarily hate sinne because it is so contrary to him That he doth so it appears 1. In his depriving man of an infinite good Infinite glory and happinesse 2. In inflicting on him infinite torments 6 We should labour after holinesse 1. to goe quite out of our selves and all creatures and goe wholy as it were unto God making him the ground measure and end of all our actions striving above all things to know him esteeme him and set all our powers upon him This is the felicity of the creature to be holy as God is holy this is the felicity of the Saints in Heaven they care for nothing but God are wholy and altogether carried to him and filled with him He is all in all unto them as he is all in all unto himselfe In being thus carried to him they are united to him and enjoy him and are blessed 9 God is kind Exod 34. 7. Keeping kindnesse
hearts and blaspheming him with their tongues a sinner in sinning lifts up himselfe above God preferring his own wisdome before Gods and his will before his therefore David worthily concludes the 104 Psalme with an imprecation against sinners God will gaine glory of them in despight of their hearts by magnifying his justice 2 We should labour to partake of Gods Image that we might be partakers of his glory we must earnestly desire that Gods glory may be communicated to us that he would send forth his Spirit of glory to rest upon us by which meanes we shall commend our selves to God Christ the Angels and Saints and our owne consciences 3 We must learne to contemplate the glory of God with admiration by this one principally differs from a beast He hath not a capacity to behold the excellency of God the Saints in Heaven are even taken up and filled with beholding Gods glory set your eyes round about to behold Gods workes and his glory in them so as you may admire God this will make your soules to enjoy God Paul saith In the mystery of the Gospell we behold as in a glasse the glory of God be much in this exercise 4 We must long to goe out of this world to behold Gods glory fully Jobn 17. 24. raise up your hearts to heavenly desires wish earnestly to be in Heaven Every one would be willing to goe to Heaven when he dieth but we must desire to leave this life to goe thither 5 This should comfort us 1 Against reproaches and contempt in the world if God be glorified we must sacrifice our names as well as our lives to him 2 Against death then we shall no more dishonour God 3 The day of judgement should be longed for because it is Gods glorious day 2 Thess. 1. 10. we run to glorious sights on earth as the Queen of Sheba 6 We should ascribe all glory to God the fountaine of glory 1 Chron. 29. 11 12. Psalm 115. 1. God challengeth this from men Give unto the Lord glory and strength give unto the Lord the glory due to his name He is very jealous of his glory and will not suffer the least part of it to be given to the creature 7 Take heed of those Tenets which oppose Gods glory as 1 The lawfulnesse of giving religious honour to images the Popish Doctors have wearied themselves and wracked their braines to coine distinctions how divine worship may be given to Images but the second Commandement forbids Image-worshipping and God acknowledgeth himselfe a jealous God and saith he will not give his glory to another 2 Attributing too much to our free-will or setting up our merits this is robbing God likewise of his glory Let us first live to his glory and doe all for his glory 1. Because he intended it 2. He hath joyned our happinesse and his glory together 3. It is infinitely more worth then all the world 4. It is his condescending that he will take this for glory 5. He will have glory of us against our wils 6. The Creatures glorifie God in their way 7. How much glory doe we give to things of an inferiour nature 8. God will hereby give us glory We should doe all we doe for him and to him even to shew forth our apprehension of his name Doing whatsoever good we doe and leaving whatsoever evill we leave that we may declare our high esteem of him and make it appeare that we doe judge and repute him most wise good just excellent worthy all the service that we can doe and more too And whatsoever is not thus done with reference to the name of God as the motive and end of it doth want so much of goodnesse as it wants of this reference Nothing is good farther then it hath reference to God the chiefe good If we aime onely or chiefly and be moved onely or chiefly by temporall benefits and respects of this kind looking to our selves our deeds are hollow and seemingly good alone not reall If we looke to our selves alone even in respect of eternall benefits and not above our selves to him and to his name that also is but hypocrisie But this is truth to make our ends and motives the same with Gods and to have an eye still above and beyond our selves even to Gods name that we may cause it to appeare to him and our selves and others that we know and confesse his great name Omnibus operibus nostris coelestis intentio adjungi debet Aquinas God glorified himselfe John 12. 28. Christ glorified him his whole life was nothing but a seeking of his Fathers glory John 17. 4 the Saints and Angels spend eternity in setting forth his glory Esay 6 23. Reu. 4. 10 11. 7. 9 10. all the creatures doe glorifie God in their kind Psalm 145. 10. 148. the worme is not exempted therefore that man saith Chrysostome which doth not glorifie God is baser then the basest worme This is all the first table of the Decalogue and above halfe of the Lords prayer The three first Petitions concerne Gods glory and the conclusion likewise hath reference to it We should glorifie God in all conditions in adversity as well as in prosperity Psalm 50. 15. in all the parts of our bodies in our hearts 1 Pet. 3. 15. with our mouthes Rom. 15 6. in our lives 1 Cor. 6. ult Matth. 5. 16. Let us often thinke of the personall glory and excellency which the Saints shall enjoy when they come to Heaven 1 In Body 2 In Soule The bodies of the Saints in Heaven shall be 1 Perfect free from all blemishes and every way fit for the soules use 2 Incorruptible not liable to sicknesse weaknesse mortality 3 Spirituall 1 In regard of state and condition because they shall be upheld by the Spirit of God without the use of meat drinke and sleepe 2 In regard of quality and operation active and agile as a Spirit they shall move swiftly upward downward any way at the command of the soule 4 Glorious the bodies of the Saints shall then shine as the Sun and be like the glorious body of Christ. The soule shall 1. be totally freed from all Spirituall evils all reliques of sinne and all possibility of sinne the corruption of the understanding will affections conscience shall be quite taken away 2 From all apprehensions of wrath and eternall death 2 It shall perfectly enjoy all Spirituall good 1 The Image of God shall be absolutely perfect in every one of the glorified Saints Every faculty of the soule shall have all grace that faculty is capable of and that in the highest degree The mind shall have all intellectuall vertues the will and affections all morall vertues and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intiuitu shall know omne seibile the will shall be fully satisfied with God the conscience filled with peace the
at the parts of any man if borne lame or deformed this is to despise the Workman to murmure at the Potter 3. It shewes that God hath first chiefe absolute and perpetuall soveraignty over all his creatures so that hee can use command and doe with them as in equity seems good to his heavenly wisedome 4. When we behold the Heavens the Earth Aire and Sea how they are filled what use and commodities they have we should contemplate God in these things we see with our eyes 2. We should learne what a one God is 1. Eternall Hee that made heaven and earth is ancienter than both 2. Almighty Great works cannot be brought to passe without great strength he must needs be Infinite in power which made heaven and earth and hangs the earth as a Ball without any pillar to support it 3. Most wise strength separated from wisedome is little worth God knowes all things the nature of the Heavens Earth Water perfectly because he put such a nature into them tell your selves that God is a wise understanding Essence can order all to the best 4. Exceeding good hee hath infused goodnesse into the Heavens Waters Earth they are helpfull and and serviceable to man how much more goodnes is there in God he is good and doth good 5. See his love in making man best of the Creatures here below we should honour God in our mindes account him the chiefest and onely good and his favour the chiefest felicity bring our wills to long after him to desire him above all other things chusing him as our happinesse loving him and desiring to enjoy himfully Learne to feare him above all not daring to offend him and obey and please him what more agreeable to reason then that the Maker of all should be Ruler of all we are more his than a childe his Parents a servant his Masters Wee should also acknowledge that he made us Psalme 100. and praise him Gods great workes call for great praise commend him with our tongues and speak good of his Name Psalme 19. 2. The heavens declare the glory of God i.e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as hee is is not he rich enough to maintaine them wise enough to direct them strong enough to protect them If thou want goodnesse he can create in thee a new heart it may comfort the godly in regard of the resurrectionâ— God can raise them up at the last day 6. It is a great terrour to the wicked which doe not feare but despise him God will hate despise and destroy them God can doe it he made heaven and earth and he will doe it because he is true he hath threatned it oh the misery of that man which hath him for his enemy 7. We may learne from all the Creatures in generall 1. to bewaile our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sun rejoyceth to runne his course the Sea keepeth her bounds the earth stands upon her foundation the heavens keep their motion and declare Gods glorie the very windes and seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before shewed 8. We should make a right use of the creatures use them first devoutly 1 Tim. 4. 5. in faith Rom. 14. 14. and ult with Prayer and Thanksgiving Matth. 15. 36. Acts 27. 35. Secondly soberly 1 Cor. 10. 31. 3. thankfully 1 Tim. 4. 4. Having handled the works of Creation in generall I now proceed according to Moses his Method to a more particular enarration of each dayes worke The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Worke. 3. The approbation of it 1. verse In the beginning of time or being therefore the World was not eternall John begins so and took it hence but beginning there may meane from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noune Plurall and Verbe Singular saith Rivet signifieth not the mysterie of the Trinity but is an idâ—otisme of the Hebrew tongue in which such enallages are frequent as Numb 32. 25. How ever there is no difference in the thing it selfe for the name of Gods being taken here essentially not personally is common to the 3. Persons Gods created is as much as the Father the Son and Holy Ghost created for elsewhere it is manifest from Scripture that not onely the Father but the Sonne and Holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature 1. Ex nihilo fecit quidem potentissime ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roofe of the building Psalme 104. 5. Esay 40. 21 22. The worke of the first day was 1 Heaven under which name are comprehended partly the Empyrâ—an first and immoveable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4 10. 2 Chron. 6. 18. Acts 1. 11. partly the Celestiall Spheres which it is probable were made the first day but without those lights of the Starres with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Duall number may imply both The heavenly Intelligences or Angels the Inhabitants of the Invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super Caelestibus incolis illius spiritualibus formis atque intelligentiis Gen 2. 1. Job 38. 7. Junius in loc 2. The foure first simple things or elements as some think Earth Water Aire Fire and the fitting of them for use by making day and night Though other hold that the aire and fire are comprehended under Firmament the worke of the second day For the earth there is he emphaticall this earth which we dwell in though then unpolished The earth is described in the second verse it was without forme and void informitie and vacuity in the originall without inhabitants and without ornament the earth and waters were joyned together among themselves the waters at first did encompasse and cover the earth round about as it were a cloathing and garment Psalme 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves 3. v. There is an extraordinary light mentioned the ordinary fountaine of light is the Sunne which in what subject it did inhere is not certaine some say water in the thinner parts of the superficies some the Heavenly Spheres others say the Element of fire for that say they is either included under light or we know
it will fly 180 miles an hour according to its motion The Sun moves swifter 1160000 miles in one houre the fixed stars some of them 42 millions of miles each houre 6. The use of it is admirable the motion of the heavenly bodies is the cause of generation and corruption here below if they should cease moving the being of sublunary bodies would cease The inferior heavens are fitted for the generation of Meteors Raine Snow Thunder Lightning by its fit distance as it were from the Earth and Starres Here is room for the making and shewing of them all The lower part of it also by reason of its thinnesse and subtilty is fit for the flying of Birds and for the breathing and the living of man and beast and it is fitted to be enlightned by the Sun-beames and to receive that illumination and heat without which the Creatures here below could not subsist and the starres câ—iefly the Sunne are placed at a convenient distance and it is fitted for the swift motion of the heavenly bodies in regard of its raritie and subtilnesse which if it were thick grosse could not have so speedy a passage through or about the same especially the highest heavens are fitted for the inhabitation of those immortall persons some of which doe and others shall inhabite a being so spacious bright and every way glorious that the multitude of those happy persons may have space enough to see the beauty of GOD. The Philosophers divide the Regions of the world into two Regions the Celestiall and Elementary Region The Celestiall they divide into divers Orbes or Globes for the Heaven of heavens sedes Beatorum the feat of the blessed Saints and Angels they had little knowledge of if any at all The first moveable as they termed it the highest Orbe by the unspeakable swift circumrotation of which they thought all the other Orbes were carried from East to West in the space of 24. houres This is the tenth Globe or Orbe the next they call the Chrystalline or watry Orbe because it is cleare bright and apt to to shine through as water The next is the Starrie heaven which hath eight Spheares one for the fixed Stars and seven other for the Planets each Planet having as they say his distinct Orbe Saturne is the uppermost next Jupiter then Mars in the middest the Sunne then Venus next Mercurie the laâ—t and lowest of all is the Moon So is the division of the heavenly Region the Elementary they divide into the region of fire next to the Moone and of aire next to that and that they distinguish into three Regions the highest middle and lowest then that of the Water and Earth compounded together so they But now the Scriptures divide the World into two parts Heaven and Earth as you read in the first words of the Bible In the beginning God made heaven and earth By Earth it meaneth this Globe of Earth and Water where men Beasts and Fishes are By Heaven all the space from the Earth upward and of this heaven it maketh three parts 1. The highest Heaven the heaven of Heavens 1 Kings 8. 27. the habitation of God himself and all his Saints Angels Job 14. where God reveals his glorious presence to them for ever This is called by Paul the third Heaven 2 Cor. 12. 4. for its scituation above the Aire and skie both which have the name of Heaven and Paradise 2 Câ—r 12. 4. because the earthly Paradise was a figure of it and because it is a place of endlesse joy pleasure 2. The Starry Skie where the Starres are it is described in Job to be firme as a molten Looking-glasse 3. The lower Heavens all that place above our heads to the Starrie Heaven Hence the Clouds are called the clouds of Heaven and the Fowles of Heaven and Birds are said to flie in the face of the Heavens Every one is to fall out with himselfe and blame himselfe for slighting and neglecting the consideration of this work that offers it selfe so constantly to our eyes even this so curiously wrought Curtaine which God hath spread forth especially let us blame our selves for not seeing God in the workman-ship of heaven that wee take not notice of him as the Author of it and raise our hearts higher than the heavens to him that measures them forth as with a Span we should beleeve that he is so Great Good and Wise as this Heaven proclaimeth him the Maker thereof to bee Let us see and bewaile this blindnesse there is no place in the earth which hath not the Heavens spread over it Oh that we could put our selves in minde of him that did spread out the Heavens and remember that he sees us every where for where any worke of his is to be seen surely theâ—e is himselfe to be seen and there he sees all things that are there especially let us learne to presse this knowledge upon our will and affections that it may beget in us obedience love feare joy confidence and other holy vertues without which all talking yea and thinking of God is idle and fruitlesse Let us presse our selves to become subject to him who hath the heavens at command because he made them to love him that hath formed for our use so excellent an house so richly vaulted above see the invisible things of him that made all in these things which you behold thy conversation should bee there where Christ is Col. 3 There is thy Fathers house thine owne Countrey thy inheritance It is a great deale of comfort to Gods people that have such a Father who can so easily stretch out Heaven trust in him for house-roome that can build a world with so much ease For the Angels because I intend to speak more largely of them afterwards I shall here only answer one question athem Why are they not spoken of in the Creation where man and beasts are mentioned and why is not the speciall day named wherein they were made Answ. Not so much for feare the Jewes a people prone to Idolatrie should have worshipped them for then by the same reason Moses should have forborne to have mentioned them in the whole story of Genesis which was publisht at the same time and to the same people that the first part of it but it may be to give us to understand that God did not use any of their help in the Creation and had no need of them at all but made the whole world without them or because hee relates the making of sensible things only but that they were created appears Coloss. 1. 16. The Scripture hath not so clearly expressed the precise time and day of their Creation therefore Ambrose and Danaeus confesse that they know not when they were created But it is probable they were made with the Heavens which some say were made the first others the second day As man was then first made after his habitation the earth was
16. 8 9 10. Both in the curtaines of the Tabernacle Exo. 26. 1. and the wall of the Temple Cherubims were painted up and downe to signifie as judicious Divines thinke what protection the people of God have in serving him 4. They comfort them in distresse heavinesse and distraction Gen. 20. 17 18. 32. 1 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Judges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the Devill doth evill and uncleane thoughts resist Satan as in Jude 6. They carry the souls of the elect into heaven at the end of this life Luke 16. 22. and at the day of judgment they shall gather the elect from the four winds separate between the elect reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Esay 37. 36. An Angel smote bloody persecuting Herod Acts 12. At the last day the Angels shall hurrie the wicked to Christs Tribunall and cast the reprobate into hell Matth. 13. 40. 41. 42. 49 50. 8. The speech of Angels Angels and Devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they expresse it without language in a secret way We come now to some profitable questions about the Angels The first is this if the Angels be so beneficiall to us whether may they not bee prayed unto The ground and cause which brought in praying to Angels is laid down Col. 2. 13. where you have a generall prohibition of religious worshipping of Angels with the cause of it There are three causes why they attempted this 1. They entred into things which they did not know as the Papists how can they tell whether the Angels pray for us whether they know our wants 2. They follow their carnall mind because they see in the world that to great Magistrates we use Mediators and Intercessors they dare not goe of themselves so here 3. Humility for this they talk as Papists do now wee are unworthy to goe directly to God and therefore we need the help of Angels but this is vaine for Christ is nearer to us then Angels are Ephes. 3. 12. Tutius jucundius loquar ad Jesum quam ad aliquem sanctorum We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars 1. We acknowledge the great gifts of God in them and praise God for them We confesse it is his mercie that hee hath made such noble creatures to bee serviceable to us and then for themselves in our judgments 1. We honour them and judge them more noble creatures then man they have greater wisdome holinesse and power then man hath 2. For our will and affections we loue them because they love us and delight in our good being ready to helpe us every where 3. We should be carefull of our carriage because of their presence we should not sinne because of the Angels 4. Wee desire to make them examples of our lives that we may doe Gods will as they do 5. If Angels should appeare visibly to us wee should honour them as more excellent creatures but yet stll keep within the bounds of civill or fraternall honour as to our fellow servants but yet above us and not honour them with religious worship The Papists say a religious worship is due unto them but yet that wee may doe them no wrong not indeed such as is due to God but secondary yet stil religious and so they say they intercede for us not as Christ but in an inferiour way and in this sense they hold they may be worshipped and prayed unto Now we will refute their arguments and then confirme the truth with strong reasons For the first all lawful reverence is commanded by the first Table and that is religious or else by the second and that is civill but that manner and degree of their worship is neither therefore it is meerly invented 2. By generall consent religious worship is that whereby we doe acknowledge God to be the primum principium the ultimum finem and summum bonum now this is but one and we may as wel say there is a summum bonum secundariò as there is a secondary religious worship 3. There is the same reason of a religious worship as there is of a divine act of faith love and hope but if a man should say we may with a divine faith beleeve in God primarily and Angels secondarily it were ridiculous therefore here if religious worship were due because of supernaturall excellencies then every godly man were religiously to bee worshipped Our arguments in generall against this are these 1. Matth. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serve Heb. 1. it is applyed to Christ. 2. The promise is to those onely which call upon him 51 Psal. 15. call upon mee 3. It cannot bee of faith for how shall I know whether they hear me whether they be present 4. Coloss. 2. 9. It is condemned for will-worshi◠so that Idolatrie is here committed that kind of it quando divinè colitur id quod non est verus Deus John was reproved for this Rev. 19. 10. and 22. 9. Now John might have distinguished I doe not worship you religiously as God but in the second place The second question is whether every man hath his peculiar Angel This is not a question of faith but yet the more to be suspected because it was generally held among the Heathens who did ascribe to every man born a bad angel to afflict and a good one to defend him a good ill Genius as they called thē Becanus brings places of Scripture to prove it but there is altogether silence in the Scripture concerning it for when the Angels are charged to have care over us it implyeth that it is all their care The chiefest place which most seems to favour that opinion is Acts 12. 15. where they said that it was his Angell Now to this some answer that the men spake according to the opinion of men then generally received not according to the truth as we may give an instance concerning the blind man when they asked whether he or his parents had sinned that he should be borne blinde how could hee sin before he was borne but some answer that there was an opinion generally received which all the Platonists held so Origen and many of the Ancients that the soule was created before it was put into the bodie and as it did good or il it was put into a well tempered or a maimed bodie especially they thought these
out of the company of the faithfull and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture 6. Whether the Devills may appear 1 Sam. 28. He which appeared was 1. subject to the witches power therefore it was not the true Samuel 2. If Samuel had been sent of God hee would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practise to the Magicke art 4. True Samuel would not have suffered himselfe to be worshipped as this did 5. Saul never came to bee with the soule of Samuel in blisse yet he saith to morrow shalt thou be with me 6. God refused to answer Saul by Prophet vision Vrim or Thummim therefore hee would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lye nor sin Heb. 12. 23. He said Saul caused him to ascend and troubled him if hee had beene the true Samuel Saul could not have caused him to ascend if not hee lied in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living why is this reason given of the denyall of the rich mans request to have one sent from the dead because if they would not beleeve Moses the Prophets they would not beleeve though one rose from the dead In so doing the Lord should seem to go against his owne order The soules of Saints which are at rest with the Lord are not subject to the power or inchantment of a witch but Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth that Samuel came not by the command of the witch but by the command of God and that rather impeached then approved Art magicke which he proveth because the witch was troubled But the Scriptsre expresly sheweth that her trouble was because it was the King who having lately suppressed Witches had now in disguised aparrell set her on worke and so deceived her Bellarmine objecteth the Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they beare the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceite and opinion of others The Angels which appeared to the Patriarks are called men the Idols of the Heathen are called Gods 1. Wee must walke warily and watchfully against Satans temptations We should be sober 1 Thes. 5. 6. 8. strong 1 Cor. 16. 13. 1 Pet. 5. 8 9. Watchfull 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise Heb. 5. 14. Prov. 2. 9 10. and of good courage Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God Ephes. 6. 12 13 14. that wee may be able to stand in the evill day 2. Beleeve not Satan though he flatter 2 Cor. 11. 3. 1 Tim. 2. 14. feare him not though be rage 1 Pet. 5. 8 9. hearken not to him though he tell the truth 2 Cor. 11. 14. Acts 16. 17. for if he transforme himselfe into an Angel of light it is to seduce 3. See Gods great goodnesse who offers us repentance and Christ when he absolutely refused the Devills 4. See the exact justice of God no greatnesse can priviledg one from punishment none can be greater nearer holier then Angels yet if they sin they shall be tumbled out of heaven Therefore we must leave all sinne if wee desire to goe to heaven it would not hold the Devils when they had sinned no uncleane thing shall come thither 5. Be not like the Devils then thou art one of his children wicked men are called sons of Belial Certaine particular sinnes make us like the Devill a lyer or murderer is like him John 8. 44. 2. A slanderer or an accuser of another 3. Envious and malicious persons as witches 4. He that tempts others or perswades them to sinne the Devil is called the tempter Eve spoke for the Devill therefore she hath two punishments more then man sorrow in childe-bed and subjection to her Husband 5. He that goes about to hinder others from godlinesse as Elimas Acts 13. Thou child of the Devil 6. A drunkard 1 Sam. 1. 15 16. 7. A proud person especially take heed of pride in spirituall illuminations and gifts 6. See the folly of those who doe the Devill service how ill will he repay them Never did any trust in the Devill but he deceived him even for the base things of this life Witnesse all witches his most devoted and professed servants if ever he made any one of them wealthy all ages are not able to shew one 7. Satans great businesse in the world is to studie men hast thou considered my servant Job when he comes neare to us in his temptations there is something in us to take part with him 1 John 5. 6. there is abundance of selfe-love selfe-flattery and naturall blindnesse 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us they are called fiery darts fire will quickly take we are led captive to do his will He comes to us sometimes in the name of God and can transform himself into an Angel of light 2 Cor. 11. 14. he can raise up in mens Spirits strange ravishments and can swallow them up with joy as well as sorrow CHAP. VIII 2. Of Man WHen God had created heaven earth he rested not in heaven nor any heavenly thing neither in earth nor any earthly thing but only in man because he is a heavenly thing for his soule and earthly in regard of his bodie Man is a living creature made after the image of God Gen. 1. 26. The efficient cause of man was the Holy trinity God the Father Son and holy Ghost In the Creation of man 3. things are considerable 1. The consultation of the Trinity let us make man Gen. 1. 26. quia rationalis creatura quasi cum consilio facta videretur 2. The worke made not an Hermophradite as some would have it though Adam comprehended both sexes but hee is distinguished into both sexes thus it followes after male and female 3. The pattern of it the image of God 1 Cor. 11. 7. Col. 3. 10. Bellarmine distinguisheth between an age and similitude the first saith he consists in naturall endowments the other in supernaturall graces rather image and similitude represent an exact likenesse These two words are in an inverted order joyned together 5 ch ver 3 JAmes 3. ch 9. v. mentions only likenesse leaving out image which is a certaine
f The Beasts of the earth are here distinguished into three ranks 1. Catell that is all tame domestical Beasts 2. Creeping things whereby are understood those which have no feet as Serpents those which have but very short as Wormes Ants. 3. Beasts whereby are understood all wilde Beasts which have their name from life in the Hebrew All Philosophy is in the firstâ—Chapter of Genâ—sis Baâ—sil Ambrose Zanchie Polanus have drawn discourses of Philosophy hence Of the Heavens the Angels Elements and Light the Creation of days nights 1. Of the Heavens g Among all Geometricall Figures the sphaericall or the round is the most perfect and amongst all naturall bodies the heaven is the most excellent It was therefore good reason the most beautifull body should have the most perfect and exquisite shape Mr. Pemble h The earth is round but not precisely There are Hills like Warts and Vallies like Wrinkles in a mans body Exact roundnesse is not found in any body but the Heavens i How else could it containe the Sun Moon and Starres in convenient distance from the earth one from another k Mr. Greenhil on Ezek. p. 104. l Bishop Hall in his Contemplations on the Creation The Heavens for height Prov. Vide Fullers Miscellanea l. 1. c. 15. Insita à Deo vis quae in scripturis saepe appellatur praeceptum Domini est causa motus * Mr. Greenhil ubi supra Philosophers say the Heavens worke upon Inferiour bodies by three instruments viz. Light Motion Influence a Some say the Orbes are contiguous each â—o other cloâ—ely infold each other as the skinnes of an onâ—on containe one another and others thinke there is no such varâ—ety or maltitude of Orbes but alone one first moveabâ—e in which they conceive the fixed starres to be placed and they think the planets move not in Orbes but of themselves as birds flie in the ayre b It is called the Paradise of God Rev. 2. 7 c It is called by the Greeks â—ast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether shining because of the great number of Starres in it a Psal. 104. 2. There he alludes to Gen. 1. 6. â—et there be a Firmament or stretching forth God made the heavens with as great ease as one can stretch out a curtaine when it is folded up How beautifull art thou that hast adorned the heavens saith Job Consectaries from the Angels * Quia Moses ruditatise nostrae accommodare voluit ideo quae aâ—tiora nostro captu erant praetermissis ea tantùm commemoravit quae sub oculis sunt Zanchius de Sâ—mb Apost Ego Mosen puto voluisse populo creationem rerum aspectabilium proponere nihil de invisibilibus dicere unde in toto sex dierum opere ne unius quidem invisibilis Creaturae mentionem fecit Mercerus in Gen. 1. 1. idem habet in caput secundum versum primum idem habet Pareus Of the four Elements 1. â—f the earth A Base is the lowest part of a pillar The dry land appearing firm above the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets of which our English name Earth is derived and hath the sound of it Nec circumfuso pendebat in aere tellus ponderibus librata suis Ovid met Carpenter in his first booke of Geog. ch 4. saith the earths circular motion is probable Copernicus said that the earth moved the heavens â—ood still See more of this after about day and night Aristotle would have Earth-quakes to proceede from a spirit or vapour included in the bowels of the earth 2d. of his mereors 7. ch which finding no way to passe out is enforced to tutne backe barred any passage outseeks every corner and while it labours to breake open some place for going forth it makes a tumultuous motion which is the Earthquak It is 1. universall which shakes the whole earth in every part at least in the upper face the cause whereof is not naturall but the immediate and miraculous power of God such a one hapned at our Saviours passion 2. particular that which is limited to some one or more particular places What Thunder is in the clouds the Earthquake is in the Earth Exod. 17. 6. Numb 20. 2. 2 King 3. 16. 20. The qualities and use of the Aire Acts 17. 28. Fire is a most subtill Element most light most hot most simple immiâ—t Therfore the Persians worshipped fire as a God the Chaldeans adored Ur and the Romans worshipped holy fire Job 38. 19. 24. See Sir Walter Ralegihs history of the world l. 1. c. 1. Sect. 7. If this light be not spirituall it approacheth nearest unto spirituality and if it have any corporality then of all other the most subtil pure for as it is of all things seen the most beautifull and of swiftest motion so it is most necessary and beneficial Sir Walter Raleigh It is a great paradoxe to think light to bee a bodie which yet is maintained by Sir Kenelm Digbie in a Booke lately set forth But that light should be a spirituall substance is much more absurd for how then should it be visible Consectaries The eye cannot see any thing without a double light Lumine innato an inward light in the Christalline humour of the eye 2. Lumine illato an outward light in the aire and on the object Gen. 1. 4. 5. * The daâ— is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine it is dies à Deo of God as a divine thing The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in latine nox à nocen do of hurting Dies Diem docet Alpham Beta Corrigit * It runs say Astronomers aâ—ove a 1000. miles within the compaâ—e of every minute this incredible swiftness gave occasâ—oâ— to Copernicus and others to conceive the globe of the earth did rather move the Sun stand still See Dr. Hackwels Apologie and Carpenters Geography Some thinke there is a greater probability the earth should move round once a day then that the heavens should move with such an incredible swiftness scarce compatible to anâ— naturall bodie Others deny it grounding their opinion upon Scripture which affirmes the earth to stand fast so as it cannot be moved and upon sense because we perceive it not to move and lastly upon reasons drawn from things hurled up and let fall upon the Earth Masteâ— Pemble in his briefe introduction to Geography page 12. * The night easeth the burthen of the day the day driveth away the terrour of the night Consectaries from day and night Night is the time of rest Sleepe is the paranthesis of our troubles Psal. 104. 20. 21 22 23. Spiritual blindness Sol exprobrat dormientem Erasm. Esay 40. 5. * Meteora à loco quia
The Peripate ricks call them Immateriall substances Intelligences abstracted and separated forms The angels are materiall 1. They are perfect effects therefore must have all the 4. causes 2. Finite therefore terminated in their essence nothing terminates things but matter and forme Barlow in Hierons last farewell Zanchie others hold otherwise a Col. 1. 16. 2. 10. * Angels are a meane betwixt God and man as man was betwixt the Angels and the beasts God made the Angels Psalm 104. 4. Coloss. 1. 16. Their nature An Angel defined Wendelinus * They are spirits Heb. 1. 14. glorious Spirits Hebr. 9. 5. Heavenly Spirits Matth. 24. 36. Immortall Spirits lâ—u 26. 36. For their nature or substance they are called Spirits for their property or quality glorious for their place orabode heavenly for their continuance Immortall * The bread of the mighty or Angels foode not because they brought it but because it was most pleasant so that should Angels need food they could not feede on better See River Willet on Exod. 16. Their faculties Matth. 28. 5. * Angeli alas habere dicuÌ„tur propter velo citatem celerem in cuncta discursum Hicron in Jesai 6. vento alas quoque ad fingunt ob eandem causam Drus. in Observat. Sac. l. 4. c. 19. Acts 6. 15. Mark 16. 32. * Tum veteres patres tum etiam Doctores Scholastici triplicèm cognitionem tribuunt Angelis ex Patribus Augustinus triplicem in Angelis statuit rerum cognitionem unam quares in verbo in filio scilicet Dei vident alteram qua eas cernunt in earuÌ„ naturis Tertiam qua eas norunt in suis men tâ—bus Casmannis Angelographia Luke 8. 30. Matth. 18. 10. and 22. 30. Psal. 68. 1. Luke 2. 13. Mark 12. 25. Esay 6. They cry one to another Holy holy holy Mighty Princes are attended with many followers a Numerus lapsorum in Scriptura non est definitus Quod Scholasticicum Thoma definiuÌ„t ex 2. Reg. 6. 16. plures aâ—gelos permansisse in gratia quam pecrasse parum soliditatis habet Voet. Disput. de natura Daemo There are degrees of them Câ—l 1. 16. Rom. 8. 38. 1 Thes. 4. 16. Some are named Angels some Aâ—ch-angels 1 Thess 4. * That ancient and high soaring though counterfeit Dioâ—ysius describes the Hierarchy of Angels as exactly as if hee had dwelt amongst them delivering unto us 9 orders of them out of 9. words sound partly in the old partly in the new Testament and tells us the severall natures distinctions and properties of them all Master Mede on Zach. 4. 16. see more there Cartwright on Ephes. 1. 21 in his Annotat. on the Rhem. Test. a Quatuor ijs vocabulis thronorum dominationum principatuum potestatum Apostolus complexus est universam caelestem societatem Quid inter se distant quatuor illa vocabula dicant qui possunt si tamen possunt probare quae dicunt Ego mâ— ista ignorare confiteor August Enchirid. ad Laurent c. 58. Cameron tomo 2 do Praelect * They are called Thrones saith a School man because they doe attend on the Throne of God Heb. 1. 14. Psalm 68. 17. Exod. 34. 24. Gen. 10. 9. Matth. 4. 10. Joh. 13. Act. 5. They are present at our Assemblies Eph. 1. mysteries are made known to them and the woman must be covered because of the Angels An Angel defeated Senacheribs armie Revel 16. * Mr. Baylie on Zach. 3. 1. p. 43. See Doctor Preston on Prayer Origines angelos docet invocandos certamque invocationis formulam praescribit Homil. in Ezech Jelem Casmannus * Cultus fraternae societatis Scriptura piis tantum angelorum custodiam ministerium attribuit Psal. 148. 91. Heb. 1. 14. impiis non item Imo plures angelos indefinitè circa pios excubare docet non unuÌ„ Psal. 34. 8. Spanhemius Matth. 18. 10. Vnde concludunt tum Patres tum Scbâ—lastici singulis pueris atque adultis etiam certos angelos esse attributos Sic interpretati sunt hunc locum Chrysostomus Augustinus Hieronimus alii Casmannus It is greater both Dignity and benefit that every one of the faithfull have many Angels appointed by the Lord for his guard whereof the proofe is manifest Psal. 34. 7. 91. 12. an host of Angels pitch their Tents round about them As many reprobate Angels seeke the destruction of one onely man Marke 5. 9. and 12. 45. so the Lord encountreth them by a number of his elect-Angels Master Cartwright Luke 7. 24. 1 Cor. 11. 10. See the last large Annotations a Vnicus quod sciam ex veteribus Ambrosius ex Papistis Caietanus ex nostris unicus Beza angelos exponunt Sacerdotes seu pastores ecclesiae Rectissime omnes alij tum veteres tum recentes intelligunt ip sos angelos eosque bonos ac sanctos Laurentius Mal. 2. 7. Revel 1. 20. b Beza in loc Ministers saith Laurentius are not any where in the Scripture called Angels absolutely but alwayes with addition Jun. Paral. l. 1. par 92. a Ipse Deus locutus est immediatè ad Mosem praesentibus ac testibus angelis Laurentius See Willet on 19. of Exod. 37 quest Ordination is put for ministration * Master Palmer Master Cauderie of the Christian Sabbath part 1. ch 4. a Grotius and Rivet Doctor White say God spake not immediatly but by an Angel See Psal. 78. 49. Dan. 10. 13. b Cartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Jude * Angels are the best creatures yet they are mutable Creatures they were created blessed as the Schooles determine with a naturall blessednesse not with a supernaturall which consists in the vision of God for then they had never fallen The good Angells indeed have obtained by Christ a supernaturall blessednesse though he be not a Redeemer yet he is a confirmer a supporter of the holy Angells In reference whereunto he is called the heaâ— of all things Eph. 1. 22. and 3. 15. Col. 1. 20. and that last place is not to bee restrained to men but takes in all things both in Heaven Earth Mr. Carill on 4. of Job 18. * In bono confirmatio non tollit bonorum angelorum liberum arbitriam Bernardus triplicem ostendit è sacris literis libertatem quarum unam vocat libertatem à peccato 2 Cor. 3. 17. Alteram vocat libertatem à miseria Rom. 8 20. 21. Tertiam appellat libertatem à necessitate hoc est à coactione necessitas enim hic non opponitur voluntario sed coactioni Casmannus Consectaries from Angels Let us not by our ill carriage thrust away our guard One Angell would quickly destroy all the wicked if God should charge him to doe it Vse the 4th See Elton on Collos. 1. and Cameron on Act. 12. * Superbi sunt nec noverunt Moysi sententiam sed amant suam non quia vera est sed quia sua est Aug Confess l. 12. c. 25.
7. For there are â—hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 5. 20. This is very God and St Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God Titus 2. 13. the true God 1 John 5. 20. God over all or blessed above all Rom. 9. 5. the most high Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely Lord Acts 10. 36. the Lord of all 1 Cor. 15. 48. the Lord from Heaven 1 Cor. 2. 8. the Lord of glory 1 Cor. 2. 8. the Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created is very God for Christ and by him all things were created therefore he is very God 2 The worke of preservation and government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerfull word is God so doth Christ therefore he is God 3 The working of Divine miracles raising up the dead by his own power is given to him John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God Laâ—â—ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. The word Father is not there used relatively or personally for the first person in the Trinity but essentially as Mal. 2. is there not one Father of us all and so he is God called Father in regard of his workes ad extrâ—i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then