when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are neere Wrath is the manifestation of that inward distemper by lookes gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men doe fire at the first by casting in water and taking away the fewell by repentance and reformation poure out water 1 Sam. 7. 8. Jerem. 4. 14. Psal. 6. 8. Pray earnestly to him Zeph. 3. 3. Moses by prayer turned away Gods hot anger from Aaron and Israel 2. Let us take heed of sinning and so provoking God to anger and let us be angry with all sin as he is He is angry sometimes at the best people Israel his peculiar treasure Judges 2. Numb 11. 2 At the best of his people with Moses Aaron and Miriam Miâ— 6. 4. Exod. 4. 14. 3 At the best of their performances their prayers Psal. 80. 4. Gods Meeknesse or Clemency is a property in him whereby he doth so moderate his anger that it doth not exceed yea it doth not match the hainousnesse of the offence or it is a property whereby the Lord in judgement remembreth mercy not laying such grievous punishments or of so long continuance upon his creatures as their sinnes deserve no not when he doth correct them 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9 10. Queen Elizabeth said next the Scripture she knew no Booke did her so much good as Seneca de Clementia Her clemency was such that her brother King Edward was wont commonly to call her His sweet sister Temperance Magistrates and Ministers and all Christians should labour for this grace they should be slow to anger and moderate wrath Magistrates should rule and Ministers instruct in meeknesse No vertue is so generally commended 1 Tim. 6. 11. Titus 3. 2. JAmes 3. 17 18. Humblenesse of mind and meeknesse of spirit are often in Scripture set downe together Ephes. 4. 2. Coloss. 3. 2. God takes to himselfe also Griefe and Joy Gods griefe is his aptnesse to be displeased with a thing as a man is with that which grieves him Joy is the excellency of his nature by which he is well pleased with other things So God attributes to himselfe desire and detestation hope and feare Desire is that whereby he useth fit meanes to effect any thing Detestation is that whereby he useth fit and due meanes to prevent any thing God is said to expect or hope for that which he hath used due meanes to effect and therefore requireth that it should be To feare what he hath used due meanes to prevent and so will order the meanes that it may not be CHAP. X. SO much concerning the affections attributed to God his vertues follow which as they have their seate in man in the will and affections so it is not inconvenient for methods sake to referre them to the same in God Gods vertues are his essence considered as it alwaies worketh orderly fitly and agreeable to perfect reason They are not things differing from his essence as in us but we must conceive of them according to our capacity and handle them distinctly By vertues we understand first in generall the idea of vertue or the chiefest morall perfection by which God is in himselfe absolutely the best and in respect of which all the vertues of Angels and men are onely slender shadowes and representations For God is Summum bonum the chiefest good and most perfect goodnesse both metaphysically and morally so that his nature and will is the first rule of goodnesse and rectitude with which as farre as things agree so farre they are and are called good 2. He is the cause of all goodnesse in the creatures which have so much goodnesse as God works and keeps in them Gods Goodnesse is an essentiall property whereby he is infinitely and of himselfe good and the authour and cause of all goodnesse in the creature Goodnesse is the perfection of thiugs for which they are desirable good and appetible are convertible what is good is to be desired God is to be desired of all he is the chiefest good The properties of which are these 1. It is propter se amabile to be desired for it selfe so onely God 2. It is able to satisfie the soule and that satisfaction which it gives is perpetuall In God there is both satiety and stability satisfaction of the appetite and continuance of that satisfaction 2. God is causally good worketh all goodnesse in the creature and doth good to them Psal. 33. 5. 3. Eminently and absolutely good the onely good There is a goodnesse in the creature its nature is good but goodnesse is not its nature so there is none good but God viz. essentially originally Our Saviour Matth. 19. 17. reproved one for calling him good Not that he is not so essentially but because he thinking him to be no more then a Prophet did yet call him so God is onely good essentially independently comparatively to God the creature is not good as a drop is no water compared to the Ocean The Scripture proveth Gods goodnesse 1. Affirmatively when it affirmeth that God is good and commends his goodnesse 2. Negatively when it denieth that there is any evill in him Psal. 92. 16. Deut. 32. 4. 3. Symbolically when it celebrateth the riches of his goodnsse Rom. 2. 4. 4. Effectively when it affirmes that all the workes of God are good Gen. 1. 31. It was said of every thing particularly when it was made The Lord saw that it was good and in the conclusion of the whole creation God saw all his workes that they were good yea very good that is commodious for the comfort of man and all other creatures He made all things good therefore he is good himselfe This may be proved by the godnesse which still remaines in the creatures each creature hath yet remaining in him a power and fitnesse to doe much good and bring much comfort to man as daily experience proves therefore he that notwithstanding the rebellion of man hath continued yet much good in the world is surely good the beasts doe good to their young man to his children this power they received from God 5. God is to be loved honoured praised and served by man therefore he is good or else he were not worthy this respect from the creature The goodnesse of God is either considered ad intra and absolutely or else ad extra and respectively For the first God in himselfe is good This appeares 1. In reckoning up all the kinds of good things that are for there is 1. Bonum utile the profitable good now how happy must they needs be who have him which can command all things if thou hast him thou hast all things else
and whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truely amiable in himselfe and freely bountifull unto his creatures cherishing them tenderly without any desert of theirs Psal. 86. 15. 111. 5. Gen. 43. 29. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his wel-beloved Sonne Jesus Christ. Exod. 33. 19. Esâ—y 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favour is the cauâ—e of our salvation and of all the meanes tending thereunto Rom. 3. 24. 5. 15 16. Ephes. 1. 5 6. 2. 4. Rom. 9. 16. Titus 3. 5. Heb 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospell sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called the Gospeâ—â— of the grace of God Acts 20. 24. Gods Graciousnesse is firme and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a speciall manner He is gracious toward the godly Love is 1. grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kind of love as flows from a superiour to an inferiour love may be in inferiours toward their superiours We should be also liberall in our services toward God in our prayers and good works We should desire and strive to obtaine the grace and favour of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarkes often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soule firmely setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soule in the want of all outward things in the very houre of death 2. It is attainable those that seeke Gods face shall finde him Meanes of purchasing Gods favour 1. Take notice that your sinnes have worthily deprived you of his favour and presse these thoughts upon you till you feele your misery meditate on the law to shew you your cursednesse 2. Consider of the gracious promises of the Gospell and see the grace of God in Christ. His grace was exceâ—ding abundant saith the Apostle 3. Confesse and bewaile your sins with a full purpose of amendment and cry to God for grace in Christ. This staies our hearts when we apprehend our owne unworthinesse God is gracious and shewes mercy to the undeserving the ill deserving 2. We should acknowledge that all grace in us doth come from him the fountaine of grace and we should go boldly to the Throne of grace and beg grace of him for our selves and others Heb 4. 16. Paul in all his Epistles saith grace be unto you We should take heed of encouraging our selves in sâ—nne because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and ready to bestow all his graces on us the word begets grace prayer increaseth it and the Sacraments seale it It refutes 1. the Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the worke of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members 2. The Arminians the patrons of mans free will and enemies of Gods free grace who say that a man may so farre improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Judas as well as Paul How is that effectuall which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Aâ—minio praeceptore for he defines effectuall grace to be that quae sortitur effectum which obtaines the effect They say that a man without Gods grace may keepe all Gods Commandements whereas Christ saith not as Augustine notes John 15. 5. without me you can doe little but without me you can doe nothing Haec recitasso est refutasse It comforts us against sinne and feare of eternall death Rom. 5. 20 21. Paul and Silas sung in prison We ought to love and reverence God above all and returne praise to him for his free goodnesse gracious and amiable men winne love and reverence from others Some Divines thinke David is called a man after Gods owne heart especially for his frequent praising of God in the Psalmes We should learn contentation and patience also under Gods hand and to beare losses quietly in these times since all that we have we received freely from God This was Jobs argument The Lord hath given and the Lord hath taken though he was plundered by the Chaldeans and the Sabeans 2. Mercy which is as it were a sence of anothers misery with a prompt and ready inclination of the will to helpe the creatures freely in their miseries This affection God challengeth as proper to himselfe and glories in it Heroicke and Noble Spirits are most gentle and mercifull cruelty is a signe of a weake and base mind This mercifull nature of God although it principally appeare toward man as appeares by the Lawes given concerning orphanes widdowes strangers poore and others oppressed with any calamity yet his mercy is exercised also toward the bruit beasts Deut. 22. 4 6 7. Exo. 23. 5. 11. 12. Mercy is a disposition toward the creature considered as sinfull and miserable by his sinne It is a readinesse to take a fit course for the helping of the miserable or it is an Attribute in God whereby the Lord of his free love is ready to succour those that be in misery Judges 2. 18. 10. 26. He is called the father of mercies 2 Cor. 1. 3. said to be abundant in mercy 1 Pet. 1. 3. rich in mercy Ephes. 2. 4. He hath a multitude of mercies Psal. 51. 1. is said to be of tender mercy Luke 1. 58. to have bowels of mercy Psalmxs 40. 12. Gods mercy in Scripture usually hath some epithite Matchlesse Jer. 3. 1. Great Nehem. 13. 22. Everlasting Psal. 25. 6. Luke 1. 50. Free Ephes. 2. Gods mercy to his Church shines in these things 1. In passing by her infirmities Exod. 34. 7. 2. In accepting her endeavours 3. In correcting 1. sparingly 2. unwillingly 4. In providing all things
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 inâ—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 tâ— 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 infâ—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 Iâ—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 â—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
Ghost is the maker preserver and governour of all things by his wisdome power justice providence Concerning man 1 That he was made by God of a visible body and an immortall and spirituall soule both so perfect and good in their kindsâ— that he was perfectly able to have attained eternall life for himselfe which was provided as a reward of his obedience 2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden and so became a child of wrath and heire of cursing an enemy to God and slave to the devill utterly unable to escape eternall death which was provided as a recompence of his disobedience 3 That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1 That he is perfect God and perfect man the second Person in the Trinity who tooke the nature of man from the Virgin Mary and united it to himselfe in one personall subsistence by an incomprehensible union 2 That in mans nature he did die and suffer in his life and death sufficient to satisfie Gods justice which man had offended and to deserve for mankind remission of sinnes and life everlasting and that in the same nature he rose againe from the dead and shall also raise up all men to receive judgement from him at the last day according to their deeds 3 That he is the onely sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly concerning the meanes of applying the Redeemer they are three 1 That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their owne sinfulnesse and misery that with sorrow of heart they doe bewaile their sinnes and renouncing all merits of their owne or any creature cast themselves upon the mercy of God and the onely merits of Jesus Christ which to doe is to repent and believe and in this hope live holily all the remainder of their life 2 That no man is able thus to see his sinnes by his owne power renounce himselfe and rest upon Christ but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3 That for the working of this faith and repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save horrible sinners John 17. 3. Secondly there is a practicall place Titus 3. 8. Let us 1. See our selves dead without Christ and wholy trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are onely comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six principles of the Apostle not onely in your heads but hearts 1. That a man is dead in himselfe 2. That his remedy lies out of himselfe 3. Know the doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life Hold the doctrine of faith so that Christ may live in you and you be delivered up into that forme of doctrine lay hold on life eternall Secondly there are some particular principles There is a naturall light and supernaturall The light of nature teacheth some principles That you must doe as you would be done by that no man hates his owne flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernaturall Let all our actions be done 1. in love 2. in humility 3. in faith 4. in God this the Gospell teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errors and erroneous principles will lead men into erroneous practises 2. Labour to act your principles if you captivate the light God wil put it out 3. Be sure you worke according to your principles we pitty another in an errour when he follows his principles Here is an apology for those teachers which tread in Pauls steps are carefull to lay the foundation well It was the observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundednesse in points of Catechisme How many wanton opinions are broached in these daies I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the immortality of the soule Errours are either contra against the foundation which subvert the Foundation as that of the Papists who deny the al-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the Foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-government whether it be Sociall or Solitary this strikes not at the Foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speakes not of Hereticall Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both that they build upon one and the same Foundation Christ. We should contend for a known Fundamentall necessary truth Jude 3. the common faith not every opinion entertained on probable grounds It is a great question in Divinity An Magistratui Christiano liceat capitales poenas de haereticis sumere Whether Heretickes are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they doe not trouble the State ought to be put to death Luther doth not approve of the capitall punishment of Heretickes especially for the pernicious sequell of it among the Papists against the Protestants He thinkes it better that they be banished The present Lutherans hold the same almost concerning that question Meisner doth distinguish between haereticus simplex and haereticus seditiosus ac blasphemus these last he saith may be punished with capitall punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious For the Protestants heare what Zanchy saith Omnes fere ex nostratibus hujus sunt sentenâ—iae quod haâ—retici sint
aliquem sanctorum convertere hence the Papists would prove invocation of Saints whereas it should be translated voca quaeso seu voca jam an sit qui respondeat ad quemè Sanctis respicies q.d. ad neminem The vulgar makes it a simple speech without any interrogation the meaning of Eliphaz is q.d. Go to I pray thee call or bid any one appear or come that by his consent approves of thy opinion try whether any one is of thy mind which acknowledgest not that great calamities are inflicted by God for great sinnes to which of the Saints that ever have lived or yet doe live in the earth wilt thou turne by whose testimony thou shalt be helped in this thy complaint against God Psal. 2. 12. The vulgar hath Apprehendite disciplinam apprehend discipline or instruction whereas in the Hebrew it is Osculamini filium kisse the son Thus an evident place against the Jewes for the second person in Trinity is obscured and overthrown by the corrupt Latine Text. To say the sense is the same is in vaine for an Interpreter ought not to change the words and then say he hath kept the sense neither is the sense of the words the same who will say to kisse the Sonne is the same with lay hold of discipline We must needs embrace the doctrine of Christ if we acknowledge him to be our Messiah but hence it doth not follow that these 2 are the same for then all things which agree should be one the same which will not stand The Chaldee Paraphrast favouring that reading doth it to defend the errour of the denying the diety of the eternall Sonne of God Saepe Codices Hebraei magis Judaeos vexant quam Graeci aut Latini Certe in 2 Psal. Latini Graeci habent Apprehendite disciplinam ne irascatur Dominus ex quo nihil apertè contra Judaeâ—s deduci potest at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculamini Filium ne irascatur id est reverentiam exhibete filio Dei ne ipse irascatur c. qui locus est invictissimus contra Judaeos Bellarminus de verbo Dei l. 2. c. 2. Psalmi videntur data opera versi in contumeliam Latini Sermonis Chamierus The vulgar Latine of the New Testament is no lesse corrupted then of the old Matth. 6. 11. The English Papists at Rhemes who translated the New Testament into English not out of the Greek Text but out of the vulgar Latine read give us to day our super-substantiall bread the Latine hath it panem super-substantialem for Quotidianum daily bread The Rhemists note upon the same is by this bread so called here according to the Latine and Greek-word we aske not onely all necessary sustenance for the body but much more all spirituall food viz. the blessed Sacrament it self which is Christ the true bread that came down from heaven and the bread of life to us that eate his Body Our Saviour Christ which condemned vaine repetition and by a forme of prayer provided against the same is made here of the Jesuits to offend against his own rule for that which is contained in the second Petition they teach to be asked in the fourth Secondly they lodge in one Petition things of divers kinds and farre removed in nature spirituall and corporeall heavenly and earthly yea the creature and the creator Thirdly hence it should follow that he taught them expressely to aske that which he had neither instituted nor instructed them of and whereof his Disciples were utterly Ignorant Salomon from whom our Saviour seemeth to have taken this Petition confirmes that exposition of things tending to uphold this present life Prov. 30. 8. Lechem Chukki the bread which is ordained for me The Jesuites will never be able to justifie the old interpreter which translateth one word the same both in syllables and signification in one place Supersubstantiall and in another viz. in Luke Quotidianum or Daily against which interpretation of his he hath all antiquity before that translation and some of the Papists themselves retained the words of Daily Bread Bellarmine l. 1. de bonis operibus c. 6. preferres Quotidianum and defends it against the other Tostatus applyeth it to temporall things The Syriacke saith Panis indigentiae vel sufficientiae nostrae Luke 1. 18. Plena gratia for gratis dilecta as Chrysostome renders it Haile Mary full of grace for freely beloved The word signifieth not any grace or vertue inherent in one but such a grace or favour as one freely vouchsafeth and sheweth to another the word retained by the Syriacke in this place is Taibutha and signifieth happiness blessednesse goodnesse bountifulnesse Tremelius turneth it gratia which may and ought to be Englished favour as the Greek word signifieth and is expounded by the Angell and the Virgin Mary themselves the Angell adding in the same verse the Lord is with 〈◊〉 meaning by his speciall favour and in v. 30. saying she had found favour with God The Virgin in her thankfull song magnifying the mercy of God toward her that he had so graciously looked on her in so meane estate as to make her the Mother of her own Saviour after so marvellous a manner They foolishly salute her who is removed from them by infinite space and whom their Haile cannot profit being in Heaven as the salutation of the Angell did and might doe whilst she was here in the vale of misery Their Alchymie also is ridiculous to make that a Prayer unto her which was a Prayer for her to make it daily that served in that kinde for one onely time to make it without calling which the Angell durst not doe unlesse he had beene sent Ephes. 5. 32. Vulg. Sacramentum hoc magnum est and the Rhemists This is a great Sacrament for great mystery Sacraments are mysteries but all mysteries are not properly Sacraments How can it be a Church Sacrament which hath neither element nor word of promise Secondly Sacraments are the peculiar and proper possession of the Church of Christ how can that be a Sacrament which is and lawfully may be used out of the Church amongst the Turkes and Jewes to whom the benefit of Matrimony cannot be denyed The old Interpreter Coless 1. 27. translateth the same word a mystery or secret Chemnitius reckons this place among those which the Papists abuse not among the corrupted for Sacrament is the same with the Ancient Latine Divines that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Greeks Chamier Heb. 11. 21 The vulgar hath Jacob adoravit fastigium virgae the Rhemists adored the top of his rod. whereas the words are he worshipped upon the top of his stasse and not as they have falsely turned it so also doth the Syrian Paraphrast read â—t The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used else-where in the New Testament for a walking staffe agreeth fitly unto Jacob who being both old and sick had need to stay himselfe thereupon whilst
both visible and invisible CHAP. VI. GOd is exceeding Great 1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised and who is so Great as our God He is Great 1. In his nature and essence 2. In his workes 3 In his authority His name is Great Jer. 10. 6. 11. Josh. 7. 9. his power is great Psal. 147. 5. His Acts are great Psal 111. 1. his judgements are great Exodus 7. 4. He is great in counsell Jer. 32. 19. and mighty workes Deut. 32. 4. There is a double Greatnesse 1. Of quantity or bulk and that is an attribute of a body by which it hath very large bodily dimensions as a mountain is a great substance the Sun a great body and this cannot be found in God who is not a body but an Immateriall essence 2. Of Perfection worth and vertue and that is abundance of all excellencies and largenesse of whatsoever makes to perfection of being and this is in God He is so perfect every way that he stands in need of nothing God is absolutely and simply Perfect because he hath all things which are to be desired for the chiefest felicity He is pefect 1. In the highest degree of perfection simply without any respect or comparison secondly he is perfect in all kindes 1. John 1. 5. John saith he is light in which there is no darknesse that is Perfect and Pure without the least mixture of the contrary the Authour and cause of all perfections in all the creatures they are all in him but more perfectly and in a perfecter manner God is most absolutely Perfect Job 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture attributed to God which signifie this are 1. Schaddai which is as much as one sufficient to help himselfe or one that gives nourishment to all other things and therefore Gen. 17. 1. when God was to make a Covenant with Abraham to leave all earthly things and so trust in him onely he brings this argument that he was such a sufficient God 2. Gomer The verbe is used five times in the Psalmes as much as Perfect from the effect because God doth continually preserve to the end 3. Tom. Job 37. 16. It signifieth both Simple and Perfect 4. Calil à Col. omnis that in which all good things are God is perfect 1. Essentially he is Perfect in and by himselfe containing in him all perfections eminently Matth. 5 48. He hath all needfull to a Deity 2. Nothing is wanting to him he hath no need of any other thing out of himselfe Job 22. 2. 3. Psal. 16. 2. 3. Originally he is the cause of all perfection what hast thou which thou hast not received Jam. 1. 17. 4. Operatively all his workes are Perfect Deut. 32. 4. A thing is Perfect 1. Negativè which wanteth nothing which is due by nature to its integrity 2. Privativè which wanteth no perfection and so God onely is Perfect 2. God is Great in his workes Deut. 4. 36. Gods Perfection stands in an Infinitenesse of goodnesse Matth. 19. 17. wisedome Rom. 11. 33. power Gen. 17. 1. perfect wisedome goodnesse righteousnesse moderation holinesse truth and whatsoever may possibly be required to grace and commend an action that is found in the whole course and frame of Gods actions the worke of Creation is a perfect worke he made all things in unsearchable wisedome no man could have found any want of any thing in the world which might be reasonably desired no man could have found there any evill thing worthy to be complained of The worke of Providence is perfect all things are carryed in perfection of wisedome justice and goodnesse So is the work of Redemption likewise Perfect The perfectest measure of justice wisdome truth power that can be conceived of doth shew it selfe forth in that work Reason Such as the work-man is such must the work be a perfect Artists workmanship will resemble himselfe The perfection of God is his incomprehensible fulnesse of all excellenciâ—s He is absolutely and simply perfect Ob. Why doth God use the help of others Sol. Not out of need as the Artificer his Instruments so that he cannot work with them but out of choyce and liberty to honour them the more Hence sometimes he will use no meanes at all sometimes contrary meanes to shew that they help not and that we should not rely upon them Ob. Why is there sinne in the world seeing God needs not any glory that comes to him by Christ and by his mâ—rcy in pardoning of sinne why doth he suffer it Sol. Because sinne is not so great an evill as Christ is a good and therefore God would not have suffered sinne if he could not have raised up to himself matter of honour God makes an antidote of this poyson Ob. How comes it to passe that God makes one thing better then he did at first as in the creation all things had not their perfection at first Sol. Those things were perfect ex parte operantis he intended not they should have any farther perfection at that time the essence of nothing can be made better then it is because it consists in indivisibili God makes not out graces perfect in us because he aymes at another end Gods Perfection hath all imperfections removed from it 2 Tim. 2. 13. Titus 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature 1. Contingency 2. Dependance 3. Limitation 4. Composition 5. Alteration 6. Multiplication Now God is free from all these He is 1. a necessary essence 2. Independent 3. Unlimited 4. Simple 5. Unchangeable 6. Wholly one Three of these viz. Gods Simplicity unlimitednesse in respect of time and place and unchangeablenesse I have handled already I shall speak of the other three when I have dispatched this attribute of Gods Greatnesse or Perfection 3. God is Great in his Authority I have shewed already that he is Great in his nature and essence and also in his workes now his Greatnesse in Authority is to be considered He is a Great King he hath Soveraign absolute and unlimited Authority over all things they being all subject and subordinate to him for at his will they were and are created This is signified by the Title of the most High so frequently given him in Scripture He is the High and lofty one Isay 57. 15. 1. In respect of place and dwelling he is in heaven Eccles. 5. 2. above the clouds 2. In respect of essence he is High indeed unexpressibly high the high God Gen. 14. 22. the Lord most High Psal. 7. 17. 3. In respect of Attributes he hath more wisedome power justice mercy then all creatures 4. In respect of State and dominion he is exalted in Authority power jurisdiction he is above all as Commander of all God hath
Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to doe or not to doe whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evill is done or shall be Gods Decree is called Counsell because it is done most wisely all things being so ordered as is most agreeable to tâ—â—est reason as if things had been long debated or consulted of before though the Divine Nature be free from all need of cousulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsell It is an eternall determining of all things which have been are or shall be so as himselfe saw fittest to have them upon best reasons knowne to him though not to us The Decree of God extends to all things good and bad and the rule of it his owne wisedome and good pleasure guided by his wisedome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisedome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of everie thing whatsoever the Creature it selfe workes or God concerning it that was decreed from eternity so to be Matth. 10. 29. it reacheth to greater matters the Incarnation and comming of Christ Psalme 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kindome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comâ—s to passe otherwise then as hee hath decreed it shall come to passe we doe not onely subject res ipsas but modos rerum to the Will and Decree of God Neither hath God decreed onely good things but even justly the evill workes of evill men for evill in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 17. Rom. 11. 33. 3. Just. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himselfe â—vâ—nso O Father saith Christ because it pleaseth thee 5. Certaine firme 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. It was one of Vorstius prodigious Doctrines to maintaine that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude meanes but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concernes all Creatures the Decree of Creation and Government or Providence 2. Speciall which belongs to reasonable Creatures Angels and men it is called the Decree of Predestination and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious workes of God 2. the execution of the Decree of Reprobation partly in evill Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefely concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like meanes as counsell shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Acts 4. 28. Election is onely of the end this is of the meanes also By Divines Predestination is used to signifie the Decree of God concerning the eternall and Supernaturall estate of Angels and men or of men elect and reprobate although predestination concerne Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. But with the ancient Latines Destinare is used of punishment as well as reward and ancient Devines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsell determining with himselfe from all eternity to create and governe man-kinde for his speciall Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternitie to call those whom he hath loved in his Sonne Christ and through faith and good workes to make them vessells of eternall glory Or thus Predestination is the infallible purpose of God whereby he hath made choise of some and rejected others according to the pleasure of his owne will The Lord hath not onely decreed in generall that hee will save some which believe and condemne those which continue in infidelity but he hath determined whom and how many he will bring to holinesse and life eternall for the praise of his Grace and how many he will leave to themselves and punish for sinne for the praise of his Justice The ancient Fathers call that Verse Rom. 8. 30. The golden chaine of our salvation The parts of Predestination are two Election and Reprobation This Doctrine of Election is profitable to be taught in the Church of God for it sets forth the profound depth of the Lords love the glory and riches of his grace and mercy ascribing the whole praise of our Vocation Justification Adoptition and Glorification to the Mercy of God it holds forth the wonderfull Wisedome of God Romans 11. 33. It sets out his Power and Soveraignty Romans 9. 20. The word Election signifieth 1. The chusing or taking of one into some office 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale Psalme 78. 70. or Church John 6. 70. 2. The making choise of a Nation to bee Gods peculiar people upon whom passing by others hee will bestow his Lawes Ordinances and singular pledges of his love Deut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25. 3. It is put for the Elect themselves as Rom. 11. 7. 4. It is taken for the execution of Gods eternall Decree or the separation of certaine men in time by effectuall vocation Luke 18. 7. Col. 3. 12. Apoc. 17. 14.
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
when did I take it into consideration When did I once offer it to the serious meditation of my minde When did I say to my selfe how doth this great ball of earth remaine unmoveable in the midst of this wide and spacious Heaven Why doth it not reele or totter toward the North or South the East or West or now upward now downward What hand doth hold it up and that so stedfastly that for thousands of yeares it hath not moved surely some potent and intelligent workman hath in such a wonderfull manner reared up and founded this building That is he whom we call God why do I not fasten in my selfe a more sure and firme notion of his being and a more lively firme and effectuall acknowledgement of his excellencie We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitfull meditation of this great act of God among the rest for any good spirituall and holy intent Schollers sometimes in their Philosophicall studies stumble upon these questions and set their witts on worke to find out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their soules for making of them more thankfull and obedient But for the plaine man that is no Scholler though he have wit enough for all things else yet hee hath no wit to enter upon these cogitations and when he findeth the matter so farre above his reach yet to tell himselfe that this is one of Gods workes and so to call on himselfe to feare know and obey him this this is that we must every man lament in himselfe as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why wee should present our selves before the divine Majesty with bashfull and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his workes which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves unto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applyeth himselfe to raise up such thoughts shall finde a great unaptnesse in himselfe and a kinde of wearinesse to them with a vehement inclination to entertaine other fancies and the Devill will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as performe it so weakly it is a false tale which Satan tells for God hath promised acceptance to the weakest endeavours in calling himselfe a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seeke unto God and trust in him for spirituall stability of grace in our soules and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soule and so stablish settle and confirm it that it shall never be moved I beseech thee and trust that thou wilt do this as thou hast done the former One prime use to which we must improve these naturall benefits is to quicken our prayers and confirme our faith in begging and expecting such as are spirituall When God will confirme the faith of his people and winne them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose â—The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moyst in some degree and cold in the highest therefore it cooles the body and tempers the heate that it grow not excessive It hath manifold uses constantly 1. We and our Cattel drinke of it and neither can continue without water or something made of it our bread must be kneaded with it and our meate boyled with it 2. It serves to wash our bodies and the apparell wee weare if our hands and feete were never washt what an evill smell should we carrie about 3. It makes the earth fruitfull The Husband-man looseth his labour if after sowing there come no raine it is 1. Of large and common use no Countrey can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drinke it and wash with it and our meate is prepared by it and beasts drinke it It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevailes in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them provokes Gods justice against us Say Lord thou mightst justly choak me for the time to come for want of water that have not been particularly thankfull to thee for this mercie Wee should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Say O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Aunciently in those warmer Countreys especially water was the usuall drinke of men therefore in the description of the cost of famillies in house-keeping when we read of so many Oxen and Sheep slaine and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunke 3. The Aire or all the void place betweene the clouds and the earth giving breath of life to all things that breath this is the third Element light and subtill moving upward not downeward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neare the fiery Element and starres by the force of whose beames it receiveth the heate which also is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beames meeting with the earth and moyst from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now bot now cold sometime temperate differing according to times and seasons of the yeare and places also or severall climates The middle
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 arâ— 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
Paul cals it the riches of Gods goodnesse Rom. â— 4. and maketh this use of it that it should lead us to repentance to consider 1. What we were originally good the Creator being so the creature must needs be and â— what we are now unlike him Esay 5. 25. Luke 6. 36. Gods bounty God is like a most liberall housholder which takes order that nothing in his house or about it shall want that which is necessary further then the fault is in it selfe He gives more then we aske and before we aske Vbâ—rior gratia quam precatio 2 Chron. â—0 7. Esay 41 8 James 2. 23. * Gratia est qua Deus in seipso est amaâ—ilâ—s suaâ—que creaturae favet benefacit unde hoc respectu gratia Dei est favor quo creaturas suas inprimis hemiâ—â—es prosequitur Wendelinus * Dr. Jackson of Gods Attributes l. 1. c. 14. Consectaries of Gods graciousnesse Psalm 103. 8 9. 1 Pet. 5. 16. Nehe. 9. 17 31. Rom. 5. 20 21. Ephes. 2. 9. 2 Tim. l. 9. Bâ—na mea 〈◊〉 Aug. l. 10. confess c. 4. Every one is born with a Pope in his belly men had rather be saved by something of their own then be beholding to Christ for salvation Ignorant people say they hope to be â—aved by their good deeds and meaning * Dr. Twisse in a Manuscript In Johannem tract 81. Exod. 33. 19. 34. 6. Psalm 103. â— Exod. 22. 22. Esay 30. 18. Lament 3. 22. Titus 3. 5. Exod. 34. 6 7. Ephes. 2. 4. Rom. 4. 19. 11. 30 31. * Misericordia est qua propensus est Deus ad succurrendum suâ—â— creaturis in aliqua miseria constitutis iisque re ipsa succurrit Wendelinus The Scripture hath three notable words to expresse the fulnesse of Gods mercy in Christ Ephes. 2. 7. Rom. 5. 20. 1 Tim. 1. 14. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon Gods mercy Luke 1. 50. 54. Psalm 48. 2 3. 89. 28. * Ephes. â— 4. 1 Pet. 1. 3. Mercy and compassion dâ—ffer onely in the exâ—rinsecall denominations taken from different objects Compassion is good will toward otheâ—s provoked from notice of their misery mercy is an excesse of bounty not estranged from ill deserves in distresse That God hath mercy in hâ—m He is ready to forgive more sinnes thâ—n we can imagine Luke 6. 11. * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin is peculiar to the Catholick Church Esay 33. 24. Lukâ— 16. 24 â—5 Titus 3. 5. Luke 1. 77 78. Lament 3. 2â— On what terms God will shew mercy 2 To whom he will shew mercie Eâ—si omnes hâ—mâ—nes Deus damnaret unâ— excepto tameâ— adhuc major esset misericordia quam judicium nimirum quia nullum 〈◊〉 judicii divini effectum â—isi propter merita eorum qui damnantuâ— at misericâ—rdia nulla invenit merita Chamier 〈◊〉 3. lib. 7. c. 8. Misericordia justitia Dei in se quatenuâ— in Deo sunt pares sunt respectu effectâ—rum objectorum major est miseriâ—ordia Wendelinus Matth. 18. 30. * The Papists sâ—ekâ— to the Virgin Mary and other Saints Maria mater graâ—iae mater miseriooâ—diae Tu nos ab hoste protege horâ mortis suscipe Psalm 106. 3. Luke 1. 46 50. Luke 6. 36. * Justitiâ— est â—ua Deâ—â— in se justus est extra se constanti voluntate suum cuique â—ribuit Wenâ—â—linus Genes 18. 25. Justitia dispâ—nens qua Deuâ— univâ—rsa â—ingula jusâ—â—o ordine dispâ—â—it guâ—ernat Deut. 32. 4. Psalm 11. 7. 48. 11. 145. 17. 1 Pet. 1. 17. Rom. 2. from thâ— 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Justitia Distribuens est gratiae vâ—l irae illa â—st 〈◊〉 vâ—â—untas praestandi promissâ—s isâ—a voluntâ—â— implendi comminatiâ—nes Wendelinus Matth. 19. 29. God assigns fit rewards for wel and evill doing Rom. 1. 18. * Gods justice is not a quality or accident in him but his very natuâ—e essentiall to him A man may be a man and yet be unjust but God can not be God and be unjust Geâ—h loc comâ—un * The righteouâ—nesse of God is taken divers waâ—es in Scripture sometimes for the essentiall Attribute of Gâ—d sometimes for the righteousnesse of faith which is called the righteousnâ—sse of God because it is such a righteousnesse as God doth appâ—ove of and with which we may appeale boldly in his presence againe righteousnesse is taken for his truth and faithfulnesse in promises David praies God to do good to him for his righteousnesse he means his faithfulnesse in his promises See Mr Buâ—â—howes on Matth. 5. 6. Consectaries from Gods justice â— Chron. 2. 5. Nehem. 9. 33. Psal. 119. 137. Dan. 9. 7. Rom. 3. 16. Rev. 19. 1. John 14. 6. God is aetâ—rna veritas vera aeternâ—as If God said one were to be corporeall he would have light for his body and truth for his soule Truth is originally from God the first Ideâ— rule or standard of truth is Gods will which is veritas Dei Whereby he is what he is essentially simply immutably by which he wils all things to be what indeed they are and knows them to be such as they are most certainly Veritas rei entitatis whereby things are such as God would have them to be and so are true and good An Idoll is nothing in the world Matth 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice because it is just to performe what thou hast promised 2 Tim. 4. 8. * If I speake falshood out of errour and mistake I am weake if wilfully I am wicked If I keep not promise it is either because I cannot and then I am weake or will not then I am wicked therefore God cannot possibly lie 1 Kings 22. 23. Ezek. 14. 9. Consectaries from Gods truth Ephes. 4. 25. Heb. 20. 23. Consectaries from Gods faithfulnesse Heb. â— 15. Heb. 3. 5. What faithfulnesse is Nahum 1. 3. Esay 30. 18. * Patientia est qua ita iram suam moderatuâ— Deus erga creaturas ut vel poenas differat vel iram unâ—â—â—mento non effundat Wendelinus * God is sensible of the wrong offered to him and provoked to wrath thereby 2 Pet. 3. 13. he not onely restraines his anger but gives them time to repent A leaâ—ned Divine saith if but any tender hearted man should sit one houâ—e in the Throne of God Almighty and looke down upon the earth as God doth continually and see what abominations are done in that houre he would undoubtedly in the next set all the world on fire Mr. Bolâ—â—n Matth. 26. 39. This is in effâ—ct the same with Patience Num. 14. 18. Nehem. 9. 17. 2 Pet. 3. 9. 15 20. Longanâ—mity is toward them of whom we can patience toward them of whom we can not be revenged Consectaries from Gods patience and long suffering Posse nollâ— nobile What patience is It is a
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 Pâ—tience is 1. Commanded Luke 21. 19. Jam 5. 7. 2 It is commended to us by speciall exampâ—eâ— 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 â—olinesse * Qua de re lepida sabula accidisse narratur in Concilio Tridentino de quodam Episcopo quem offendit ille papae titulus propterea Nam si Deus inquiâ—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 Eâ—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 pâ—imarily all power of all creatures is derived from him and continued and ordered by him God can doe all things quae â—abent rationem fallibilitatis quae contradictionem non implicam Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which excâ—ed natures sphere as to make a thing of nothing to raise the dead to life these God can doe and impossibilia naâ—ura those things which are by themselves simply impossible Gâ—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 qâ—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. â— 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. Ezâ—k 1. 28. Numb 12. 8 Exod. 33. 23. Non perceperunt vim gloriae qui eam defâ—â—erunt nâ—titiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latinâ—â— gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquinaâ— 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 miraâ—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 Câ—lestis Hierosolyma cum adeo splendet â—â—â—estris Roma It is a comfort to Gods people when they goe to him foâ— 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 referâ—i aliquid ad Dei gloriam dicitur Primum formaliter explicitè quando aliquis cogitat cum animo hoc sibi agendum esse quia nomini divino sit gloriâ—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 Vossâ—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 auâ—â—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 aâ—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 commensâ—â—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 creatuâ—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 â—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 Deuâ— Drusius de quaefiâ—â—s per Epistolam Epist. 6â— Sic concidit gravis querela expostulatio viri Dâ—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 â—estatur Deum nostrum esse Deum unum Non â—ic erravit aut cecutiit doctus ille Theologus ut diceret doceres Tres esse propâ—ie loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc resciciem eò volâ—s in libri quem de S. S. Trinitate scribebat titulâ— alludere catachâ—esi non infrequenti sed â—â—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 woâ—d Father signifieth therefore he is said to be unbegotten and hence the name God is often peculâ—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 â—ssentia quae pluribus est communicabilis Personae vox non hic sigâ—sicat ossicium aut relâ—tionem ut persona principis vel vultum visibilem speciem gestum vel formam alterius representamem ut Personae in drammate sed modum quo essentia divina subsistit Quinescis Triâ—â—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