Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	faith_n	grace_n	repentance_n	2,335	5	7.5639	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47629	A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1646 (1646)	Wing L1011; ESTC R39008	467,641	520

5. It notes the eternall decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. Election is the decree of Gods good pleasure according to Counsell whereby he hath from eternity chosen and determined with himselfe to call some men to faith in Christ to justifie adopt sanctifie and endue them with eternall life for the praise of incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meere good will and pleasure to eternall life which is to be had by faith in Christ for the manifestation of his grace and mercy 1. The Generall nature of it it is an action of Gods ordaining 2. The impulsive Cause of his meere good will Ephes. 1. 6. Rom. 9. 16. 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom hee will have mercy Gods meere free-will makes us differ in naturalls thou art a man and not a Toad how much rather must it make us differ in supernaturalls To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The object of Election whether man absolutely considered or respectiuely as good by Creation miserable by sinne Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object doe extend Election further than the latter doe even to comprehend in it a decree to make man and to permit him to fall but as for that actuall Election and Separation Calvin and Beza hold it to be from the corrupted Masse of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as finners Ezek. 16. 6. 9. 1. Rom. 2. 9. Election is of God that sheweth mercy and wee are called vessells of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediatour and Saviour which presupposeth sinne he came to save sinners Matth. 20. 16. the meanes of salvation are given to few few are holy the effect of Election Matthew 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the meanes which tend to that end or man absolutely in respect of the supreame or last end or in respect of this or that subordinate end 4. The end of Election is two-fold 1. neare and immediate eternall life 2. farther off and ultimate the glory of his name Ephes. 1. 3 4 5 6. 5. The meanes to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certaine and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Joh. 17. 16. 20. It is impossible they should be deceived Mat. 24. 24. The Papists thinke that the certaintie of immutable election begetts in a man a certaine carnall securitie and prophannesse but Peter thinks farre otherwise 2 Pet. 1. 10. God was not moved by any thing outwardly to choose us to eternall life but it was onely the meere will of God Some of the Papists say God did choose man to eternall life upon the foresight of his good workes and his perseverance in them 2. The Lutherans say for faith foreseene not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Judas was no more opposite then Peter why then should one bee elected and not another Sol. 1. This makes the Doctrine of Election such a depth that God loveth Jacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we preferre one before another and ought not to doe so now that God chooseth some it is of his meere grace for all deserve eternall damnation Arguments against the Papists and Lutherans That which is the effect and fruit of election that cannot be a cause or condition for then a thing should be a cause to it selfe but these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseene holy Acts 13. 48. A man is not ordained to eternall life because he beleeveth but he beleeveth because he is ordained to eternall life Secondly then we should choose God and not he us contrary to that John 15. 19. Thirdly Infants are elected who cannot beleeve or doe good workes Fourthly if man were the cause of his owne election he had cause to glorie in himselfe election should not be of grace All the Sons of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. John 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thes. 1. 10. 2. 13. 2. Saving faith is a true effect of Gods election peculiar to the elect common to all the elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16. Few saved Luke 13. 23. The elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handfull Matth. 7. 13. 14. 22. 14. Luke 12. 32. Though some of the places of Scripture may be expounded of the small number of Beleevers in the dayes of our Saviour yet some are more generally spoken shewing plainly that only few do find the way to life At this day if the world were divided into thirty parts 19. of them doe live in Infidelity without the knowledge of the true God The Mahometans possesse other sixe parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomaticall not personall they acknowledge that there is a choise of this or that particular meanes to bring men to salvation God say they hath revealed but two wayes to bring men to life either by obedience to the Law or by faith

needfull for it Mercy in God is not any passion or quality as it is in men but it is the very divine essence it selfe and therefore perpetuall and in●inite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us naturall free Rom. 9. 18. boundlesse extends to a mans soule body this life the next to a man and his posterity Exod. 34 6 7. it is above all his workes Psal. 145. 9. it is beyond his promise and our expectation Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it t● the creature if he had it not more perfectly in himselfe Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be mercifull at all he must needs be mercifull in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdome power and mercy are inf●nite There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is mercifull unto all men but especially to some men whom he hath chosen unto himselfe The speciall mercy of God is offered unto all within the Church Ezech. 16. 6. Acts 13. 40. but is bestowed onely upon some viz. such as receive Christ John 1. 11 12. This life is the time of mercy wherein we obtaine pardon for sinne after this life there is no remission or place for repentance All blessings Spiritual and Corporeall are the effects of Gods mercy Common blessings of his generall mercy speciall blessings of his speciall mercy The effects of Gods speciall mercy are 1. The giving of Christ for us 2. His Word 3. Justification 4. Sanctification 5. giving his Spirit for a comforter in our griefes and afflictions I●hn 14. 16. 6. The Sacraments Mercy must accord with wisdome justice and truth therefore those that stoope to justice by acknowledging their offence and worthinesse to be punisht for it and are sorry they have so offended and ●esolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which feare him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these termes he will shew mercy universally to all which submit to him thus and seeke to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equall in God and how can he be most just and most mercifull Answ. Mercy and Justice may be considered ad intra as they are essentiall properties in God and so he is equally just as well as mercifull 2. Ad extra as he puts himselfe forth into the outward exercise of mercy and punishment In this latter sence we must distinguish between this present time where mercy triumphs against judgement Jam. 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy waies are mercy and truth Psalm 25. and that of the Schooles is true remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equall in him onely in regard of man there is an inequality For God may be said to be more mercifull unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholy from God In himselfe and originally they are both equall and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr Bolton on Prov. 18. 14. 1. We should believe this point labour to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sinnes hath he preserved thee from 2. sparing mercies Lam. 3. 22. behold Gods severity towards others and mercy toward thee 3. renewing mercies 4. pardoning mercies He is willing and ready to helpe us out of misery Therefore we should praise him for this attribute how excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a child of God he need not be dismayed with any thing not his imperfections since the divell himselfe cannot hurt him for God is more mercifull to help him then the divell can be malicious to hurt him 3. We should be encouraged to seeke to him for mercy seeing there is so great store of it in him There is an infinitnesse of mercy in God so that what ever my sinnes have been if now I will turne he will accept me if I strive to turne he will enable me Therefore I will now runne to him for mercy I will fall down before the Throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy 4. Those that have and doe seeke should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy selfe 5. We should be mercifull like God to our selves and brethren their soules and bodies imitate his mercy be you mercifull to the afflicted and distressed shew mercy freely and constantly and then we shall obtaine mercy Matth. 5. 7. 6. We should labour to be qualified for mercy 1. Confesse our sinnes and forsake them Prov. 28. 13. 2. Feare God his mercy is on them that feare him Luke 1. 50. Psal. 103. 11 17 18. 3. Love God He shewes mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Thinke on good things then we shall have mercy Prov. 14. 22. 6. Keepe close to the rule of Gods Word Gal. 6 16. CHAP. XII AThird vertue in God is Justice by which God in all things wils that which is just or it is the Attribute whereby God is just in and of himselfe and exerciseth justice toward all creatures and giveth every one his due Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim. 4. 8. 1 John

1. 9. 2. 29. Justice in man is a setled will to doe right in every thing to every person so God hath a setled will to doe right Shall not the Judge of all the world doe right and are not my waies equall God stiles himselfe by this title and gives himselfe this Attribute Zep● 3. 5. Gods justice is twofold 1. Disposing by which as a most free Lord and supream Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Lawes upon his creatures commanding and forbidding onely that which is fit for them in right reason to doe and forbear 2. Distributive which renders to every one according to his worke without respect of persons Psal. 62. 12. I●b 34. 11 19. Prov. 24. 12. Jerem. 32. 19. Ezek. 7. 27. Matth. 16. 27. Deut. 16. 17. 2 Chron. 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Matth. 10. 41 42. Marke 9. 41. God bestowes this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose morall actions he rewards with t●mporary rewards in this world as the obedience of Jehu the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the equall punishment of eternall death for the least sinne Gen. 2. 17. Rom. 6. 23 which death is begun in this life in divers kindes of miseri●s and punishments which for the most part are proportionable to their sinnes Genes 3. 17. 20. 18. but is perfected in the life to come when the full wrath of God is powred upon it John 3. 36. 2 Thess. 1. 6. This justice is so essentiall to God immutable and as I may so speake inexorable that he cannot remit the creatures sinne nor free them from punishment unlesse his justice be satisfied God can not dispence against himselfe because sinnes doe hurt the inward vertue of God and the rule of righteousnes the integrity therefore and perfection of God can not stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. by Christ who hath borne a punishment equivalent to our sinnes for us The Scripture proves the justice of God 1. Affirmatively when it cals him just a revenger holy right and extols his justice Exod. 9. 27. Psal. 11. 7. Jerem. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Job 8. 3. 3 Affectively when it Attributes to him zeale anger fury Exod. 20. 5. 32. 10. Num. 11. 10. which are not in God such passions as they be in us but an act of the immutable justice 4 Symbolically when it cals him a consuming fire Deut. 4 24. compares him to an angry Lyon an armed Souldier Esay 38. 13. 5 Effectively when it affirmes that he renders to every one according to his workes 1 Sam. 26. 23. Gods justice comprehends his righteousnesse and truth he is just in words and deeds Gods justice is considered foure waies 1 As he is free Lord of all and so his decrees are just Rom. 9. 13 14. 2 As he is God of all and so the common workes of preserving both the good and bad are just 1 Tim. 4. 14. Matth. 5. 45. 3 As a Father in Christ and so he is just in performing his promises and infu●ing his grace and in bestowing the justice of his Sonne 1 John 1. 5. 4 As Judge of all the world and so his justice is not onely distributive but corrective His justice is 1 Impartiall he will not spare 1 Multitudes all Sodome and Gomorrha and the old world perished 2 Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3 Neernesse the Jewes Gods people formerly are now cast off Moses and David were punished 2 Generall it extends to a mans posterity God will visit the iniquity of fathers upon their children 3 Inexorable no sinners can escape unpunished the sinnes of the godly are punished in their surety Christ and they are afflicted in this life God is justice it selfe justice is essentiall to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He can not be corrupted nor bribed Gods justice comprehendeth two things under it 1 Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to doe promising and threatning fit and due recompences of their obedience and disobedince 2 Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge how can God in justice command a man by his word the performance of that which cannot be done by him without the inward helpe of the Spirit and yet in the meane time God denies this inward grace unto him God may without blemish to his justice command man to performe his duty although he have now no strength to doe it because once he had strength and he hath now lost it It reproves such as live in sinne Exod. 34. 17. Psalm 5. 5. Gal. 6. 6. if God be mercifull that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmur at Gods disposing justice in making us poore and should yeeld to his directing justice obeying his Commandements seem they never so unreasonable We should get Christs righteousnesse to satisfie Gods justice for us and to justifie us The consideration of Gods justice should affright us from hypocrisie sinning in secret keeping bosome sinnes It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psalm 33. 24. It may serve to exhort us to glorifie Gods justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. 51. 15. 4 God is True Truth or veracity is by which God is true as in himselfe so in his sayings and deeds

tempted Eve when shee was alone our Saviour in the wildernesse and being hungrie Hee hath varietie of temptations if one will not take another shall if not presumption then dsepaire and strives to prevaile by his importunity The Devill is very powerfull Ephes. 6. 12. the Devils are called principallities and powers Hee is said Ephes. 2 2. to bee the God of the world which rules in the Children of disobedience Hee is called the strong one Matth 12 29. Hee hath a strong power over every one by nature John 12. 31. the Lord represented this spirituall bondage by the Egyptian and Babylonish bondage But here is our comfort Christ is stronger then hee Hee hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devill is chained up as it were Jude he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the soules of men out of their place and vnite them to the bodie againe he cannot turne the will of man whether he would nor doe that which is properly a miracle The workes of the Devill are called lying wonders 2 Thes 2 9. In respect of the worke it selfe they are for the most part fained though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devill can 1. Hurrie bodies up and downe in the Aire Matth. 4 5. Luke 8 29 33. 2. Raise tempests Job 1 16 19. 3. Bring diseases both of bodie and minde Luke 13 16. and 9 31. 4. Overthrow houses and buildings Job 1 18. 5. Breake chaines and barres Marke 5 4. They are used as instruments by God to punish the wicked and exercise the godly as we may read in that storie where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2. Cor 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him goe and he goeth leave off and he leaveth That is a difficult place 2. Cor. 12 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed least I should be exalted above measure there was given to mee a thorne in the flesh the messenger of Satan soe we read it it may be rendred with Beza the Angell of Satan to buffet mee Some interpret this of a bodily disease others of the concupiscence of the flesh others thinke he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some questions concerning the Devils Question first Whether the Devils have all their punishment already No what art thou come to torment us before our time and they are reserved in chaines They have the begining of eternall wrath although the aggravation and increase of it shall be hereafter as mens soules damned are full of Gods anger yet shall have greater torment at least extensively when sovle and bodie are united at the day of judgement and while they are in the aire and goe up and downe tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be had into favour againe although Origen held otherwise 2d. Question How can they be punished with fire Seeing the fire is corporeall how can it worke upon immateriall substances Some therefore to answer this doe denie that there is materiall fire in Hell onely the torments thereof are set forth by what is most terrible and the worme is metaphoricall others say by Gods power it is elevated 3d. Question Whether the Devils shall torment the wicked after the day of judgement this is handled by the Schoolmen I see no reason saith Boetius why the affirmative may not be admitted although it is not to be made an article of faith The Scripture saith to be tormented with not by the Devill and his Angles 4th Question What is the meaning of those stories possessed with Devils More were possessed with them in the time of the Gospell then ever before or after The reason is because as our Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devill in the bodie one was demoniacke and lunaticke too because the Devill tooke these advantages against his bodie and this hath beene manifested by their speaking of strange tongues on a suddain The causes of this are partly from the Devils malice desire to hurt us partly from our selves who ar● made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devill goe into Saul or out of grace that they may see how bitter sin is Fifthly The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devill carried Christs bodie upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seeme to be in an unanswerable argument when he bid him to throw himselfe downe headlong but now this was much for our comfort that we see Christ himselfe was tempted and that to most hideous things Satan was overcome by him Satans temptations may be knowne by the unnaturalnesse or violence of them or by the shew of piety hee can transforme himselfe into an Angel of light or by the so dainnesse of them although the best way is not much to trouble our selves about them The Devill tempts some to sin under the shew of vertue Job 16. 2. Phil. 3. 6. some under the hope of pardon by stretching the bounds of Gods mercie lessening of sin propounding the example of the multitude setting before men what they have done and promising them repentance hereafter before they dye The difference betweene Gods temptations and Satans they differ 1. In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandements by chastisements which from him are ever good but the matter of Satans temptations is evill he solicits us to sin 2. In the end the end of Gods temptation is to humble ns and doe us good but of Satans to make us dishonour God 3. In the effect God never misseth his end Satan is often disappointed 4. What is meant by delivering up to Satan 1 Cor. 5. 5. Some with Chrysostome thinke it was a corporall delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the uncleane spirits that is not only to expell them but to put them in whom they pleased but this is not approved therefore others make it to be a casting

grace of the sanctifying Spirit of God whereby the soule doth freely submit to the will of God in bearing its owne burden without inordinate sorrow or fretting discontent P●tience is 1. Commanded Luke 21. 19. Jam 5. 7. 2 It is commended to us by speciall examp●e● 1 Of Christ Heb. 12. 2. Rev. 1. 9. 2 Of all the Saints 1 Pet 2. 20 21. James 5. 10. Periissem nisi periissem There is a twofold holinesse 1 Originall absolute and essentiall in God which is the incommunicable eminency of the divine Majesty exalted above all and divided from all other eminences whatsoever For that which a man taketh to be and makes an account of as his God whether it be such indeed or by him fancied onely he ascribes unto it in so doing a condition of eminency above and distinct from all other eminencies whatsoever that is of Holinesse Psal. 49. 18. Esay 17. 7. Habak 1. 12. 2 Derived or relative in the things which are his properly called Sacra holy things Mede on Matth. 6. 9. Our holinesse is terminated in him Exod. 28. 36. Why God must be holy God hath manifested his holinesse 1. In his word his precepts 2 By instituting the Sabbath to be kept holy Esay 58. 3. 3 By causing a holy Tabernacle and Temple to be erected wherein were all holy things 4 By instituting holy Priests 5 By inflicting his judgements on those which prophane holy things 2 Sam. 6. 7. 1 Sam. 6. 19 20. Gods Word will make holy persons and families Mr. Scudder Holinesse is as it were the Character of Christ Jesus the Image of God the beauty the strength the riches the life the soule of the soule and of the whole man It is a very beame of the Divine light called therefore by the Apostle the divine nature Consectaries from Gods ●olinesse * Qua de re lepida sabula accidisse narratur in Concilio Tridentino de quodam Episcopo quem offendit ille papae titulus propterea Nam si Deus inqui●bat tantum sanctus quomodo ejus vicarius dici potest sanctissimus Adiit magnumspericulum ea de causa Drusius in 15 num c. 64. We should esspecially think of the holinesse of God when we worship him 17 John 11 22 Psalm 3. because then we draw nigh to God Levit. 10. 3. If we may judge of the privation by the habits perfection how great an evill must sinne be when God is so great a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the E●ymologists Holy is as much as not earthly Holinesse is a separation both from sinne and the world The will of God is the rule of holinesse as his nature is the patterne of it See Acts 13. 22. This Attribute of kindnesse is the same with goodnesse before spoken of viz. communicative goodnesse Esay 48. 11. 42. 8. Exod. 20. 5. Psalm 113. 5 6. Gen. 18. 1 Sam. 30. 8. God is Omnipotent 2 Cor. 6. 18. Revel 1. 8. Luke 18. 28. Matth. 19. 26. * Matth. 3 9. Ephes. 1. 19. Phil. 3. 21. a Psalm 135. 6. 115. 3. b Ephes. 3. 20. 1 In se per se quia idem est cum essentia divina Wendelinus * Potentia Dei infinita est respectu objectorum quia innumera sunt quae produci ab ea possint Respectu actionis infinita est quia nunqnam effectum producit tam praestantem quin praestantiorem possit producere Wendelinus Luke 1. 37. Revel 15. 3. Omnipotent is often put for God Ruth 1. 20 21. Job 21. 15. 27 10. 31. 2. There is strength in Angels Men beasts and all creatures in their kind therefore it is much more perfectly and eminently in God from whom they have it Power is Gods originally and p●imarily all power of all creatures is derived from him and continued and ordered by him God can doe all things quae ●abent rationem fallibilitatis quae contradictionem non implicam Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which exc●ed natures sphere as to make a thing of nothing to raise the dead to life these God can doe and impossibilia na●ura those things which are by themselves simply impossible G●d can not will the same thing at the same time to be and not to be nor cause that which hath been not to be this would argue inconstancy Propterea quaedam non potest q●ia omnipotens est There is impossibility ex parte Dei ex parte rei See Dr. Willet on Gen. 18. 12. * Matth 3. 9. Psam 148. 5. Consectaries from Gods power or omnipotency Whatsoever God hath promised or uttered we may be sure shall be fulfilled Acts 26. 8. Matth. 22. 29. Ephes. ● 20. Prov. 18. 10. John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustaines and governes all things Of all the Attributes of God this onely is mentioned in the Creed I believe in God the Father Almighty and sitteth at the right hand of God the Father Almighty because our faith is specially to be fixed on the power of God and Christ. Esay 6. 1. Ez●k 1. 28. Numb 12. 8 Exod. 33. 23. Non perceperunt vim gloriae qui eam def●●erunt n●titiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latin●● gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquina● it is the manifestation and shining forth of Excellency God is said to glorifie himselfe when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psalm 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse and testifie their acknowledgement of his glory Esay 6. 3. Psalm 29. 1 2. Luke 2. 14. Rev. 4. 11. Exod. 16. 10. Ezek. 1. 28. * Exod. 9. 15. Fearfull in praises because Gods Majesty is so excellent that even with trembling we are to praise him but especially because he workes such mira●ulous deliverances and sheweth his terrible power Salomons glory was in part visible the shining of his Throne his glittering apparell but his wisdome and understanding were not God perceives his owne glory and that it shall continue for ever the Apostle beheld the glory of Christ as of the onely begotten Son John 17. 5. Consectaries from Gods glory Those that doe not take notice of Gods name lose the chiefe fruit of his workes * It is said of Fulgentius when he came out of Affrica to Rome that he said Quantum fulget C●lestis Hierosolyma cum adeo splendet ●●●estris Roma It is a comfort to Gods people when they goe to him fo● any favour Let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith There is enough in his own Name the Lord doth not looke upon any thing in us but upon himselfe for

argument of doing good to us His name is the more magnified by how much we are more vile We should ascribe unto his Name all the mercies we enjoy giving all the praise from our selves wholy to him God for his Names sake hath made and redeemed us * Hereby we may judge which is the true Religion what Doctrine is sound pure and of God and what corrupt and from men That Doctrine which setteth forth the praise of God commeth from Heaven but that which is from men advanceth the power pride and merit of man John 7. 18. Ephes. 1. 6. 2. 4. Rom. 3. 21. * Duobus modis refer●i aliquid ad Dei gloriam dicitur Primum formaliter explicitè quando aliquis cogitat cum animo hoc sibi agendum esse quia nomini divino sit glori●sum Deinde virtualiter implicitè cum quis divinae studens gloriae eoque nihil facere decernens nisi quod legi congruat ad hoc gratiam Dei quotidie exposcens boni quippiam facit de universali fine actu non cogitans sed solùm particularis finis bonum intendens Voss●us in Thesibus Though we can not actually intend Gods glory alwaies in every thing yet we should virtually To glorifie is to manifest ones excellency as appeares John 17. 4. compared with verse 6. See of glorifying God Church his miscelanies p. 11. to 18. * 1 Cor. 15. 42 43. There is say the Schooles beatitudo objectiva so whatever is the chiefest good of the soule is the soules blessednesse 2 Formalis when the soule and its beatifying object are united as the fruition of God The soule is here united to God remorely and imperfectly there immediately and perfectly 2 Sam 22. 47. 1 Kings 1. 48. Paul intitleth him God blessed for ever the onely blessed Potentate Vide Amesium Psalm 1. 1. * Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol Phil. 1 Tim. 6. 15. * He that is the cause of all welfare to other things and makes them in their severall kinds happy he must needs be therefore most happie himselfe God is the au●●our of all blessednesse Psalm 132. 1 2. Aristotle Happinesse is taken two waies 1 Octjectively for the object wherein one is happy as Gods infinite essence is the object both of Gods Angels and mens happinesse 2 Formally for those acts whereby we possesse that object God is happy formally because he knoweth loveth and enjoyeth himselfe therefore it is said our goodnesse extendeth not to him so Angels and men are formally happy when they know and enjoy God We should praise God 1. Intensivè Psalm 36. 10. 103. 1. 3. Extensive with all praise Psalm 9. 14. and for all mercies Psalm 71. 7 8. Dicique beatus a●te obitum nemo supremaque funera possit Consectaries from Gods Blessednesse The happinesse of man consists in the enjoying of God All other things are no otherwise means of happinesse or helpes to it then as we see and taste God in them We must account our selves happy in this thing wholy and onely in that God is ours Happinesse is the enjoyment of good commens●●ate to our desires * Bish. Lake a Man in the state of blessednesse can not see God absolutely as he is in himselfe for that which is Infinite can not be comprehended of that which is limited Visio beatifica est cognitio non comprehensiva sed quidditativa But God doth manifest himselfe so farre forth as a creatu●e is able to know him As a vessell may be filled with the water of the Sea but it can not containe all the water in the Sea The Apostle saith we shall know God even as he also is knowne But as is not a note of equality but of likenesse As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity * The Word ●ssence or Trinity are not found in Scripture but Essence is duely derived thence for seeing God saith that he is Essence is fitly ascribed to him Trinity hath a sufficient ground there are three that beare witnesse in Heaven 1 John 5. 7. The word person is extant Heb. 1. 3. therefore these words are rightly used in the Church Ephes. 1. 17 18. Par on Rom. 11. 23. Exod. 33. 20. 1 Cor. 13. 9. * Si rectè dicuntur tres Elohim etiam rectè dici possit tres Dii nam Elohim Latinè sonat Dii vel Deu● Drusius de quaefi●●s per Epistolam Epist. 6● Sic concidit gravis querela expostulatio viri D●cti adversus libri cujusdam titulu De tribus Elohim Non n. voluit author libri illius voce Elohim propriè significare Personas ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Divinis cum Scriptura aperiè contra flet que ●estatur Deum nostrum esse Deum unum Non ●ic erravit aut cecutiit doctus ille Theologus ut diceret doceres Tres esse prop●ie loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc resciciem eò vol●s in libri quem de S. S. Trinitate scribebat titul● alludere catach●esi non infrequenti sed ●●ainaria Capel Davidis Lyra. * Matth. 28. 19. John 5. 26 27. The Father is the fountaine and originall of all the Deity and the cause of the Sonne which the very wo●d Father signifieth therefore he is said to be unbegotten and hence the name God is often pecul●arly and by an excellency given to the Father in Scripture Psalm 2. 17. proves that the Father begets and the Sonne is begotten of the Father Galat. 4. 6. See John 15. 26. 14. 26. Haec est differentia inter essentiam divinam personam divinam Essentia divina est communu pluribus divinitatis personis Persona autem una alteri non est communicabilis Vnde Pater non est Filius nec Filius Pater 2 Essentia divina est una Personae plures Wendelinus * Persona est individuum subsistens vivum intelligens in communicabile non sustentatum ab alio nec pars alterius Persona igitur non est ●ssentia quae pluribus est communicabilis Personae vox non hic sig●sicat ossicium aut rel●tionem ut persona principis vel vultum visibilem speciem gestum vel formam alterius representamem ut Personae in drammate sed modum quo essentia divina subsistit Quinescis Tri●●tem ito ad Jordanem See John 15. 26. The Hereticks that are Antitrinitarians See John 8. 58. Psalm 2. 12. Paulus Samosetanus more fitly Semisathanas held Christ was but a meere man Matth. 6. 6. See Acts 4 24. 25 26 27. John 8. 54. God purchased his Church with his blood Acts 20. 28. John 1. 1 2. 1 Cor. 8. 6. By the Apostle Christ is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine