A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

THE SECOND BOOK. OF GOD. (Book 2)

CHAP. I. That there is a God.

HAving handled the Scripture, which is principium cognoscendi, in Divinity, I now proceed to Treat of God,a 1.1 who is princi∣pium essendi; or thus, The Scripture is the rule of Divinity, God and his works are the matter or parts of Divinity.

This Doctrine is,

• 1. Necessary,
  • 1. Because man was made for that end, that he might rightly acknowledge and worshipb 1.2 God, love and ho∣nor him.
  • 2. It is the end of all Divine Revelation, Iohn 5. 39.
  • 3. To be ignorant of God is a great misery; Being alienated from the life of God through the ignorance that is in them.
• ...

  2. Profitable,

  Our welfare and happiness consists in the knowledge of God, Ier. 9. 23. Iohn* 1.3 17. 3. the knowledge of God in the life to come, is called the Beatifical vision.

• ...

  3. Difficult;

  God being infinite, and our understanding finite; betwixt which two there is no proportion; who knows the things of God, save the spirit of God? A created understanding can no more comprehend God, then a vial glass can contain the waters of the sea. His wisdom is unsearchable, Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God, which he hath not in his holy word granted us to use. Euclide answered very fitly to one asking many things concerning the gods, Coetera quidem nescio, illud scio, quod odêre curiosos. Simonides being asked by Hiero, What God was, required some days time to be given him to think of it, and as many more at the end of them, still doubling his time for inquiry; till at last being by Hiero asked a reason of his delays, he answered him,

• ...

  Because (saith he) quò magis inquiro, ••ò minus invenio, how much the more I inquire, the less I understand. The glorified Saints in heaven, though they know God to their own perfection, being spirits of just men made perfect, yet they shall never know God to his perfection: None but God himself can know God perfectly, Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi, quando pervenitur ad finem cognitionis ipsius, & hoc est quando res cognoscitur ita perfectè, sicut cognoscibilis est. Aquinas, part. 1. Quaest. 14. Art. 3. qui prè infinita prosequitur et si non contingat aliquando, tamen proficiet prodeundo. H••l. de Trin. l. 2.

We know God per viam eminentiae, negationis, causationis.

• 1. All perfection which we apprehend must be ascribed unto God, and that* 1.4 after a more excellent manner then can be apprehended, as that he is in himself, by himself, and of himself; that he is one, true, good, and holy.
• 2. We must remove from him all imperfections whatsoever; he is Simple, Eter∣nal, Infinite, Unchangeable.
• 3. He is the Supreme cause of all, Ier. 2. 13.

There is a threefold knowledge of God.

• 1. An implanted knowledge, which is in every mans conscience, a natural in∣grafted principle about God, O anima naturaliter Christiana! said Tertullian,* 1.5 Apologet. c. 17.
• 2. An acquired knowledge by the Creatures, Psal. 19. 1. that is the great Book, in every page thereof we may behold the Deity.* 1.6

  Praesentemque refert quaelibetherba Deum.

• 3. Revealed knowledge of faith, spoken of Heb. 11. 6. and this is onely suffici∣ent to Salvation.

The Heathens had the knowledge of God in a confused manner, they might know there was a God, and that he was to be worshipped, but could not learn who God was, or what kinde of God he was, and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19, 21. and 2. 14. a practical knowledge, v. 15. Which shew the work of the Law written in their hearts, not the gracious writing promised in the Covenant; the light of nature is not sufficient to bring men ^d to salvation, Onely in ludah is God known, Psal. 76. 1, 2. and 1••7. 19. See Iohn 14. 6. and 1••. 27. Ephes. 2. 11, 12. The Heathens might know Gods Nature and Attributes, that he was the Creator of the world, that by his providence he did preserve and rule all things, but they could not by the most industrious use of all natures helps, at∣tain unto any the least knowledge of God, as he is mans Redeemer in Christ; they know not the truth as it is in Jesus, Ephes. 4. 21. Vide Barlow exercitat. Me∣taphys. de Deo exercit. 4.

In God we will consider:

• 1. His Nature.
• 2. His Works.

In his nature two things are considerable.

• 1. That he is.
• 2. What he is.

That God is, is the most manifest, clear, evident, ungainsayable truth in the world. It is the first verity, and the principal verity; from which all other truth hath its original; and it is the foundation of all true goodness and Religion truly to be∣lieve it; so saith the Author to the Hebrews, He that cometh to God, to do him any service, or to receive any benefit from him, must believe, that is, be firmly and undoubtedly perswaded, that God is. Some think this is a needless subject to treat of, but it is necessary:

• 1. Because the most universal and incurable disease of the world is Atheism, Psal. 14. 1. fond surmises are wont to grow in the hearts of all, where Religion is not setled: Foundation-stones indeed cannot be guarded so much by argument as divine testimony.
• 2. Supreme truths should be laid up in the greatest certainty; if the principles of Religion were firmly assented to, confidence would follow of its own ac∣cord.
• ...

  3. It is good often to revive this truth of the being of God: the forgetfulness of God is a kinde of denial of him, Psal 9. 17. and 10 4.

  By a God, we mean an essence better then all other things, and before all other things, and of whom all other things are; such a first essence is God, and such an essence there must needs be; neither is any thing of absolute necessity but this one thing, even the Divine essence.

Reasons to confirm this, that there is a God, are taken from authority or Testi∣mony, and reason.* 1.7

The Testimonies are,

• 1. Of God himself.
• 2. The Creature.
  • 1. General of all men.
  • 2. Particular of each mans conscience.

Reasons may be drawn from two chief places; viz. The effects and the con∣trary.

The effects are either,

• 1. Ordinary, and those:* 1.8
  • 1. Natural, both General, the making and preserving of the world; and Special, the framing or maintaining of each man or other like creature in the world.
  • 2. Civil, the upholding and altering the States of Kingdomes, and par∣ticular Countreys.
• 2. Extraordinary, miracles.

Arguments from the contrary are two:

• 1. The Being of the Devils.
• 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary.

Though no man can prove â causa, why there should be a God, yet every man may collect ab effectu, that there is a God: By that wisdom, which we see to have been in the making; that Order in the Governing, and that Goodness in the pre∣serving and maintaining of the world. All which prove as effectually, that there needs must be a God; as either warming or burning, that the fire must needs be hot.

That there is a God, is proved.* 1.9

• 1. By Testimony.
• 2. By Reason.

1. By the Testimony of God c 1.10 himself, he that testifieth of himself, either by word or writing, is. God hath written a Book to us, in which he affirms of him∣self that he is; every page almost, and line of Scripture point to God. He be∣gins his Book with himself, saying, In the beginning God made heaven and earth. He concludes this Book with himself, saying, If any man shall take ought from this Prophecie, God shall take away his part out of the Book of life. In every parti∣cular prophecie, he testifieth the same thing, saying, Thus saith the Lord.

2. By the general Testimony of all men, by the universal and constant consent* 1.11 of all Nations in the world, Rom. 2. 15. It is called a Law written in their hearts; all publikely confess and profess their belief of God; we never read nor heard any so barbarous and uncivil, which acknowledged not a Deity. There is no* 1.12 History which sheweth the manners of any people, but sheweth also their Re∣ligion. All Commonwealths had always something which they worshipped, and called in their language God; this principle is written by God himself in the Table of every mans soul. That which is written in the hearts of all men, which with one mouth all acknowledge, must needs be a truth, seeing it is the voyce of reason it self.

Munster in his Cosmography, and Orteli••s in his Theatrum Orbis, have delivered unto us not onely a Cosmographical description of all Countreys, but also a Tro∣pographical description of their manners, yet neither of them hath noted any Nation to be without all Religion, ^f none to be profest in Atheism. Idolatry it self (as Calvin observes in his institutions) is hujus conceptionis amplum documen∣tum, a sufficient Testimony of a Deity, men will rather have false Gods then none, and worship any thing then nothing. Hinc, quod homines naturaliter hanc propositionem tenent, Deus est, nata est omnis idololatria, quae sine cognitione divini∣tatis non venisset in mundum, Lutherus in cap. 4. ad Galat. See Isa. 44. 15, 17.

Porrum & Caepe nefas violare ac frangere morsu. O sanctas gentes, quibus haec nascuntur in hortis. Numina—Iuvenal. Satyr. 15.

Pythagoras, Plato, and all the Poets began their works with Gods name. A Iove principium musae.

Socinus affirms, that there are whole Countreys found at this day, which have no sense or suspition of a Deity; which is very false, for God never suffered the Gentiles so to walk in their own ways, as to leave himself without all witness a∣mong them. Acts 14. 16, 17. The very Canibals are found to believe the immortality of souls, and highly to prize their Priests. The Heathens lifted up their eyes & hands to heaven in any distress that came upon them. See 1 Iohn 6▪ Vide Lud. Viu. de ver. Fid. Christ. l. 2. c. 1. & Voss. de orig. & Progres. Idol. l. 1. c. 2. Rom. 1. 19, 21. Acts 7. 28, 29.

3. By the particular Testimony of each mans conscience. Gen. 42. 21, 22. Conscience * 1.13 proclaims a Law in every heart, and denounceth a punishment for the breach of Gods Law. Conscience is a natural ability of discerning the condition and state of our Actions. whether good or bad; and that not alone in respect of men, but of some other thing above men; for when one hath done things unlawful, though such as no man can accuse us of, because no man doth know; yet then he is accused and tormented, then he hath something in him threatning, ar∣raigning, accusing and terrifying; a Deputy of God, sitting within him, and con∣trolling him; A man must therefore confess, there is a higher power and Su∣preme Judge, to whom that conscience of his is an Officer. That which the con∣science of every man beareth witness unto, is sure a truth, for that is a thousand witnesses. The fears of an ill conscience, the joy and security of a good conscience proves this, that there is a God, a revenger of sins, and a rewarder of vertues, Nero having killed his Mother Agrippina, confessed that he was often troubled with her Ghost. Caligula at the least thunder and lightning would cover his head, and hide himself under his bed; whence Statius saith—Primus in orbe Deos

fecit Timor; on the contrary Paul and Silas could sing, and Peter could sleep se∣curely in prison; David could triumphantly rejoyce in God, in the greatest dan∣gers, 1 Sam. 30. 6. Austine calls peace of conscience, The Souls Paradise; and So∣lomon •• continual Feast, Prov. 15. 15.—HIc murus aheneus ••sto, Nil conscire sibi, nulla pallescere culpa * 1.14.

2. Divers Reasons may be brought to prove that there is a God, from the ef∣fects and the contrary

1. From his effects

• Ordinary.
• Extraordinary.

1. Ordinary,

• Natural.
• Civil.

1. Natural.

1. General, The Creation and preservation of the world.

1. Creation, or making all things.* 1.15

The world must needs be eternal, or must be made by it self, or by some thing which was before it self; and therefore also was far better then it self; but it could not make it self, for what maketh, worketh; what worketh, is; but what is made, is not till it be made: Now nothing can be, and not be at the same time; for both the parts of a contradiction can never be true together; neither could it be eternal, for a thing compounded of parts, must needs have those parts united together by some other thing beside it self, and above it self; and if they be compounded wisely, artificially, strongly and excellently, by some wise, strong and excellent worker, it is inimagible how each of these parts, being not reasonable, should come together of themselves; therefore sure there was some worker, which did so handsomly dispose and order them; and this worker must needs have a being, before he could so work, and therefore also before the conjunction of them; and so things in such sort made by composition of parts, could not be e∣ternal, for that neither hath, nor can have any thing before it; therefore it must needs be made by some thing which was capable of being from Eternity. What is Eternal; is of it self what is of it self is God; the world is not God, be∣cause the parts of it are corruptible, therefore it is not eternal; and what is finite in quantity, cannot be infinite in continuance. It could not be made by any creature in it; for the part cannot possibly make the whole, because it is of far less vertue then the whole, and because it hath its being in and of the whole; wherefore it must needs be made by some thing better then it self, which is no part of it self, and that is no other then God; so the making of the world proves a God. What created the world, is, and is better then the world, and before the world, and above all creatures in the world: God created the world. When we see the glorious frame of Heaven and Earth; the excellency, magnitude and multitude of natural things, the beautiful order and harmony, so great variety, we cannot but conclude that there is a God, who made and ordereth all these things.

2. The Preservation and Continuance of the world in that order which we see, maketh it manifest, that there is a God which preserveth and ordereth it, Heb. 1. 3. For either it must be preserved, ruled and ordered by it self; or by some more excellent thing then it; not by it self; for what could not make it self, cannot of it self keep and uphold it self, seeing no less power is required to its continuation then to its constitution; for it could not continue, if each of the parts did not so work as to help and uphold the other in some re∣spect

or other. Now these several parts could not so work for one common end,* 1.16 if they were not guided thereto by some common and understanding guide, which were acquainted with, and had power over each of them, therefore it hath one ruler and upholder. That which is effected by the constant, orderly and subordi∣nate working of innumerable particulars for one common end, whereof no one of them hath any knowledge or acquaintance, must needs be wrought by some com∣mon Ruler and Governor which knows the motion and working of each, and rules all, and each to that end in their several motions. What upholds the world is; but God upholds the world, Therefore he is.

1. This is Aquinas his reason, Natural bodies which want knowledge, work for a certain end, because they frequently work after the same manner; there∣fore there must be a minde, understanding and governing all things, and di∣recting them to that special and chief end. The whole world doth aptly conspire together for the attaining of one end, the good and benefit of man. All creatures incline to their proper operations, the stone down-ward, the fire upward, the seasons of the year constantly follow each other.

2. Particular Effects, the framing and maintaining of each creature in the world;* 1.17 the Heavens and Man especially; these two were most artificially made, as the Scripture shews. The Psalmist calls the heavens, The works of Gods fin∣gers, Psal. 8 4. because they were made with greatest ease and with exqui∣site Art, Heb. 11. 10. whose builder (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Artifex) is God, speaking of the Heavens.

David spends the 139 Psalm in admiring Gods goodness to him, in the framing of his body, there is a multitude of members, and they have distinct offices, and one member sympathizeth with another, I am fearfully and wonderfully made, ver. 15. curiously wrought in the lowest parts of the earth: The Hebrew word is very emphatical, it signifieth embroidered, or wrought with a needle, that is cunningly wrought with Nerves, Veins▪ Arteries. Galen upon the contemplation of the admirable workmanship in the body of man, breaketh* 1.18 out into an Hymn, in the praise of him that made g him. The infusing of the soul, Eccles. 11. 5. and sustaining the infant in the womb (where it cannot breath) and the taking it out of the womb, are wonderful, Psal. 22. 9. and 71. 5.

1. The creation of the Heavens proves, that there is a God.

The largeness, roundness, pureness, solidness, the continual and constant mo∣tion of the heavens; doth excellently declare the glory of God. The very name of Astronomy (whose object is the motion of the heavenly Orbs and Stars) in ex∣act signification importeth that the stars observe a Law* 1.19 in their motion; which Law is given unto them onely by God himself, who is their true Law-giver.

Suidas affirmeth, that even Abraham himself was first occasioned, to seek after God by considering the motion of the stars; for he being by nation a Chaldean,

(who, as Aristotle observeth, are naturally given to that kinde of contemplation) and observing in their motion a wonderful order and variety, and yet no less a constancy, he presently collected that these strange revolutions were directed and guided by some God. The Sun is a representative god, the brightness of his beams shews the majesty of God; his influence, the omnipresence of God; his indefa∣tigable motion, the eternity of God.

2. The Creation of man proves this truth, that there is a God.

1. A man may reason from his own framing in the womb, and preserving in the world. Man is framed in the womb, by some most noble, wise, and excellent workman. The Parents frame him not there, for they know nothing of his framing, neither when, nor how he was so formed; therefore some more excellent thing then a man did frame him there, and doth daily and hourly frame other men; and that is a wise worker, which is alike wise and potent in all places of the world at all times; seeing there is something more excellent then man which hath set down this order for producing of men, and so a God

2. The Nobility and Excellency of the soul, sheweth plainly, that it is of Di∣vine Original; h 1.20 it being spiritual and incorporeal, could not but proceed from that which is incorporeal. The effects cannot be toto genere better then the cause▪ Divers works are done by man, arts invented, Zach. 12. 12. The immortality of the soul proves that there is a God, the soul is quick and lively, when the body is sick and dying.

3. The being and preservation of each particular man. Each particular man in the world, may reason from his own being thus; either there must be an infinite number of men▪ or else there must be a first man, which was the beginning of all men; but an infinite number of particular men is not possible, seeing there can be no infinite number at all; for every number begins with an unity, and is capable of being made greater by the addition of an unity; therefore there cannot be an infinite number of particular men. Therefore we must come to some first man, and that first man could not make himself, nor be made by any inferior thing to it self; therefore it must be made by some thing more excellent then it self; viz. One infinite thing, from which all particulars had their original.

4. God is manifested in the consciences of men, as was touched before:

1. By the Ministry of the word, by which he powerfully worketh on their consciences.

2. By the inward Checks of conscience after sin committed.

1. In the godly, 1 Sam. 24. 5. and 2 Sam. 24 10.

2. In the wicked, Matth, 27. 3, 4, 5.

2. Civil Effects.* 1.21

States and Kingdoms consist, and are governed by a few Magistrates and Rulers.* 1.22 There are innumerable more men, that wish and desire the overthrow and ruine of the State, then that would live under Government, and be subject to Order.

This effect must have some cause, either the wisdom and goodness of the go∣verned, or of the Governors, or of some higher cause then they both. Now it cannot be attributed to the wisdom of the Governors, as being often times foolish, and men of mean understanding, at the best, such as cannot prevent the conspi∣racies of those under them: Nor yet doth it arise from the goodness of the per∣sons governed, most of which most times are wicked, and unwilling to come under government: Therefore it must be of God; that is, a common Superior which holds all in awe.

2. Extraordinary Effects, Miracles.* 1.23

There is a work of miracles, for all stories both of Scripture, and other Coun∣treys, do agree in relating divers▪ Miracles. Now the worker of a miracle, is he that can lift nature off the Hinges, as it were, and set it on again, as seemeth best to himself; and therefore is above the course of nature, and the Com∣mander* 1.24 of the course of nature, and so is the Author of all things under him∣self, under nothing; and that is none but God. The certain and plain pre∣dictions of future Contingents long afore, whose events could by no wit of

man, be either gathered from their causes, or conjectuced from their signs. Mi∣racles* 1.25 are wrought beyond, and above the course of nature; therefore some su∣preme power must work them.

Secondly, Arguments may be drawn from the contrary, to prove that there is a God.

Reasons,

From the contrary are two:

1. From the being of Devils.

There is a Devil, an Enemy to God, which sets himself against God; and de∣sires, and strives, and prevails in many places, to be worshipped as God; there∣fore it must needs be there is a God, to whom the service and honor is due, of being confessed and adored as God; which these do unduly affect and seek. Again, the Devil is a Creature for strength, wisdom, nimbleness, able to destroy* 1.26 all mankinde quickly, and out of his malice and fury very willing to do it. Yet he cannot do it, it is not done; of this restraint there is some cause, therefore there must be something, which over-commands, and over-rules him, and that can be no other then a God; that is, something of higher Power, and in Wis∣dom far beyond him. Now there are Devils, it is apparant by the horrible tem∣ptations, which are cast into the hearts of men, quite against and beyond their natural inclinations, as Blasphemous suggestions, and as appeareth by the practices of Conjurers and Witches, who practise with the Devil; and of those Coun∣treys which worship him instead of God. Vide Lod. Viu. de Ver. Fid. Christ. l. 2. c. 16.

2. From the slightness of the Reasons brought to disprove this truth, or to shew the contrary.

The Reasons produced to shew there is no God, are fond and weak; and what is opposed alone by weak and false Reasons is a truth.

1. If there were a God, some man should see him, and sensibly converse with him.

This is a brutish Reason, What cannot be seen is not, then man hath no soul: God is above sense, more excellent then to be discerned by so poor, weak and low a thing as sense is.

2. God daily makes himself, after a sort, visible to men by his works.

2. If there were a God, he would not suffer wicked men to prosper, and* 1.27 oppose better men then themselves; nor himself to be so Blasphemed as he is.

Those things that to us seem most unjust and unfit, if we could see the whole tenor of things, from the beginning to the ending, would appear just and wise. Look on the whole story of Ioseph, and then it is a rich peice.

All Divine Religion (say the Atheists) is nothing else but an Humane in∣vention, artifically excog••tated to keep men in aw; and Scriptures are but the device of mans brain, to give assistance to Magistrates in Civil Govern∣ment.

This Objection strikes at the root and heart of all Religion, and opposeth two main principles at once: 1. That there is a God. 2. That the Scripture is the word of God, which though it be but a meer idle fiction; yet it prevailed too much with some learned men. Tullie and Seneca were the chief Patrons of that conceit, Tha•• Religion is no better then an humane invention.

• 1. Religion is almost as ancient as man; when there were but three men in the world, we read that two of them offered up their sacrifices unto God.
• 2. The Universality of Religion, declareth that it is not a Humane invention,

• but a Divine impression; yea, and a Divinity-Lesson of Gods own heavenly teach∣ing.* 1.28 Lactantius accompteth Religion to be the most proper and essential diffe∣rence between a man and a Beast.
• 3. The perpetuity of Religion proveth also that it was planted by God.* 1.29

For the second part of the Objection about the Scriptures, I answer:

Nothing is more repugnant to prudence and policy.

What policy was it in the Old Testament, to appoint circumcision, to cut a poor childe, as soon as he comes into world? two and twenty thousand Ox••n▪ and a hundred and twenty thousand sheep were spent by Solomon, at the dedication of one Altar. To slaughter so many Oxen and Sheep (such useful creatures) was enough to bring a famine.

They were to give away the seventh part of their time to God.

Christ was not the Son of the Emperor Augustus, to commend him to the Grandees of the world, but the supposed Son of a poor Carpenter; a Star leads the wise men to a stable, though that shined gloriously without, yet there was nothing within, but what was base and contemptible.

Christ fell on the Pharisees, the great Doctors, Mat. ••3. called them fools and blinde, and threatned them with hell; he cryed down the Ceremonial Law, the Ministry which had been practised divers hundred years; the Jews were natural∣ly tenacious of their Customs, Christ chose silly unlearned men to propagate the Gospel.

Nothing crosseth humane wisdom more, then the whole Scripture from the be∣ginning to the end.

Martin Fortherby i 1.30 Bishop of Salisbury, (who wrote Atheomastix) addes ano∣ther reason, to prove that there is a God, and it is taken from the grounds of Arts: There is no Art (saith he) neither liberal nor illiberal, but it cometh from God, and leadeth to God.

1. From Metaphysicks he urgeth, that the bounding of all natural bodies, is* 1.31 the work of God; to be unlimitted and boundless, is onely the Prerogative of the Maker of all things. Every finite body being thus limited, must needs have those bounds prescribed unto it by some other thing, and not by it self. For eve∣ry thing by nature, seeking to inlarge it self as far as it is able; if it had the set∣ting of its own bounds, it would set none at all, but would be as infinite as God himself is, who hath the setting of limits unto all things. Who could circum∣scribe all things within their limits, but onely God himself, who is both the Maker and Ruler of all things? Psal. 33. 7. Iob 38. 11.

2. From Philosophy. Every thing that is, must needs have a cause, and no∣thing can be the cause of it self, and among all the causes, there can be but one first and principal cause; which is the true cause of all the rest, and of all those* 1.32 effects which proceed from all of them: Then the first cause can be nothing else but God; for what can that be, which giveth being unto all things, but one∣ly God?

2. All motion depends on some mover, the motion of subluna••y things de∣pend▪

on the motion of the Heavens, and their motion must needs be caused* 1.33 by some supreme first mover. Therefore we must necessarily come at last to some first mover, which is moved of no other, and that is God. This was the common argument of Plato, Aristotle, and all the best Philosophers.

Every thing hath a peculiar end appointed, whereunto it is directed by nature (as the Bird to build her nest, and the Fox to make his den) the Director of na∣ture her self herein must be something above nature, which is God.

3▪ Others adde these Reasons to prove that there is a God:

• 1. The heroick motions and prosperous success of some famous men in un∣dertaking and acting those things which exceed the common capacity of humane na∣ture; the gifts of minde in Aristotle, Achilles, Alexander.
• 2. The hainous punishments inflicted on particular men, families and King∣doms for great offences, some of which were wonderfully brought to executi∣on, when by their power and subtilty they thought they could escape the Ma∣gistrates Sword.
• 3. There are vertues and vices, therefore there must be some law: There can* 1.34 be no eternal reason in the things themselves.

If we speak of Atheists strictly and properly, meaning such as have simply de∣nied all Deity, and denied it constantly, Tullies sentence is most true, that there was never any such Creature in the world, as simply and constantly to deny God. The name of an Atheist in this sense, is nomen ociosum; a name without a ••••ing. If we speak of Atheists in a larger sense, for such as have openly (though not constantly) denied the Divinity, of such professed Atheists, there have not been past two or three. If we speak of Atheists in the largest sense, meaning such as denied Gods providence, justice, goodness, though they have done it but weakly, rather upon some suddain passion, then any settled resolu∣tion, their number hath scarcely amounted to a score, I mean of such open Atheists, as have made any publike profession of their Atheism, though but even in these secondary points.

Those Atheists that denied a God, spake what they wished, rather then what they thought, or else they opposed the Heathenish gods, or to shew their a 1.35 wit▪ Diagoras (the chiefest of them) did b 1.36 Potius Gentilium D••os r••dere, quam Deum negare: He rather derided false gods, then denied the true; 〈…〉〈…〉 he was not a meer Atheist, appeareth in that he thus began his P••em•• Quod a numine su••••no reguntur omnia. It is reported of him, that at the first he was very devout, and a great worshipper of the gods, but having committed some certain money un∣to a friends keeping, and afterwards demanding it again, his friend loath ••o fore∣go such a booty, forswore that he had received any, whom when Diagoras ••aw, notwithstanding his horrible perjury, to thrive and prosper, and no Divine judge∣ment to fall upon him, he presently turned Atheist, and enemy to the gods, and then labored by all means to bring other men to like impieties.

Athenians also condemned Protagoras for an Atheist; yet not for denying God, but for seeming to doubt of him: Because in the beginning of his Book he propoundeth this Probleme, De diis quidem statuere nequeo; neque an sint, necn••. For this the Athenians banished him, and decreed, That his Books should be

publiquely burned. Theodorus (who for his notable prophanenesse was sirnamed Atheos) though at the first he was noted of c 1.37 Atheism, yet at the last he fell into Autotheism, professing himself a god, as Laertius reporteth; though carrying God in the name, he was an Atheist in his opinion, saith Fuller in his prophane State of this Theodorus. A Pope * 1.38 dying said, Now I shall be resolved of three things, 1. Whether there be a God; 2. Whether the soul be immortal; 3. Whether there be an Heaven and Hell.

Some indirectly deny God by denying his providence, as Epi••urus, who denied* 1.39 not Gods Essence, but only his Providence. He granted that there was a God, though he thought him to be such an one as did neither evil nor good. But God sitteth not idle in Heaven, regarding nothing that is done upon the Earth (as the Epicure conceiteth) he is a most observing God, and will reward and punish men ac∣cording to their actions.

First, This serves to blame and condemn the miserable corruption of our evil hearts, which are so farre over-run with Atheism; though this be the very first Truth which God hath engraven into the soul of a man, That there is a God, yet we weakly hold this conclusion; for all sinne may and must be resolved into the ignorance of God and Atheism; Haereticus disputat contra fidem, malus Christianus vivit contra fidem. A••g. We should be humbled for our thoughts of Atheism, for saying in our hearts th••t there is no God; the Devil in judgement never was an Atheist, because of the sense he hath of Gods wrath, Iam. 4 19. we should take no∣tice of, and bewail this foul vice.

There are few Atheists in opinion, more in affection, and most of all in life and conversation, Titus 1. 16. We should beware of opinions and practices that strike at the being of God:

• 1. Opinions that tend directly to Atheism:
  • 1. To think men may be saved in all religions, Ephes. 4. 4. Micah 4. 4.
  • 2. To deny the particular Providence of God, and exempt humane actions from his determination.
  • 3. To hold the mortality of the soul.
• 2. Practices which seem most contrary to the being of God,
  • 1. Hypocrisie, that is a real blasphemy, Revel. 2. 9. Psa. 10. 11, 12, 13. an hypo∣crite denies Gods omniscience and omnipresence.
  • 2. Epicurism, this comes from and tends to Atheism, Psal. 14 2.
  • 3. Scoffing in matters of religion, and applying of Scriptures to prophane oc∣casions, 2 Pet. 3. 1.

Secondly, We should oppose this Atheism, and labour to grow more and more in* 1.40 the knowledge of God, and to strengthen our Faith in this principle. That God is; meditate and ponder of his Works, and be perfect in those Lessons which the com∣mon book of Nature teacheth, pray to God to clear the eye of our minde, and to imprint a right knowledge of himself in us; The Papist is a make-god, and the A∣theist is a mock-god; The Papist deludeth his conscience, and the Atheist de∣rideth* 1.41 his conscience; Popery comforteth the flesh, and Atheism suppresseth the spirit.

As the Heathen Emperors took upon them the Title d 1.42 of god, so doth the Pope, Dominus Deus noster Papa. His Decrees and Canons are called Oracles; Oracle sig∣nifieth the answer of God, Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles.

Deal with thy heart, as Iunius his Father dealt with him: he seeing his son was Atheistical, he laid a Bible in every room, that his son could look in no room, but behold a Bible haunted him, upbraiding him, Wilt thou not reade me Atheist? Wilt thou not reade me? And so at last he read it, and was converted from his Atheism. The often meditating in the Scriptures will (through Gods bles∣sing)

settle us in these two great Principles, 1. That there is a God; 2. That the Scripture is the Word of God; That God which made Heaven and Earth is the on∣ly true God; we must beleeve that this God which we reade of in Scripture is the only true e 1.43 God; so it is not enough to believe there is a God, but that f 1.44 the Scipture of the Old and New Testament is the Word of God.

CHAP. II. What GOD is.

IN him consider,* 1.45

First, His Nature.

Secondly, His Works.

In his Nature two things are considerable:

First, His Essence.

Secondly, The Distinction of Persons in that Essence.

• ...

  1. Of Gods Essence.

  God is an Infinite Essence which is of Himself a 1.46, and gives being to all other things: Or thus, He is a Spirit, in and of himself, Infinite in Being, Glory, Bles∣sedn••sse and Perfection, All-sufficient, Eternal, Unchangeable, Incomprehensi∣b••••▪ every where Present, Almighty, Knowing all things, most Wise, most Holy, most Just, most Merciful and Gracious, Long-suffering and abundant in Goodness and Truth▪ So the Assembly in their larger Catechism.

  Some things have their being wholly in another, as accidents, whitenesse in the Wall, Wisdom in the minde.

• 2. Some things have a being by themselves not inhering in another, as substances, which are of two sorts:
  • 1. Bodily Substances, which have dimensions, length, breadth and thicknesse, possessing a place by commensuration of parts.
  • 2. Spiritual, freed from dimensions and from all circumscription of place; God is not an accident, that is, the most weak and imperfect being, nearest to a not be∣ing, and most easily reduced into nothing, as if the grasse and flower fade, then the colour and fashion of it cometh soon to nothing. God is not in any other thing, but all things are in him.

God is a Spirit, a being void of all Dimensions, Circumscriptions, and Divisible∣nesse of parts. Other Spirits are compounded of Substance and Accidents at least, and exist in a place by limitation of Essence by which they are here and not there; but God is an Essence altogether simple and immaterial, utterly free from all man∣ner of composition any way, in whom are no qualities, nor any limitation of Es∣sence. He is a Spiritual, Simple, and Immaterial Essence. His Essence is substan∣tial, an Essence which hath a being in it self, not in another, simply and wholly Immateriall (He is one most Pure b 1.47 and meer Act) but Incomprehensible, goes quite beyond our knowledge, so that we cannot comprehend his Essence, nor know it as it is. He only perfectly knows himself, but he may be known in some sort.

• 1. By his Names.
• 2. By his Attributes.

The word God is attributed.

First, Properly to him who is essentially God, Isa. 42. 8. •• Cor. 8. 6. and either personally, commonly, without a determination of a certain person, Iohn 4. 24.

Or singularly to some one person by a Synecdoche, Iohn 3. 16. Acts 26. 28. 1 Tim. 3▪ 16.

Secondly, Improperly to those which by nature are not God, 1 Cor. 8. 5. Gal. 4. 8. and that N••me is given to these, either from Gods Ordination, for the Dig∣nity and Excellency of their Office, as to Angels, Psal. 8. 6. to Magistrates, Psal. 82. 6. to Moses, Exod. 4 16. or from their own unjust usurpation, as to the Devil, who is called the god of the world, 2 Cor. 4. 9. or from the erroneous perswasion of men, as to Idols, 1 Cor. 8. 4, 5.

For the ten Hebrew Names of God (having handled them in another * 1.48 place) I shall say but li••tle of them here. The Name Iehovah, Iah, Ehejeh, signifie Gods Perfect, Absolute and simple Being of and by himself. 2. Such a Being as giveth Being to other things, and upon whom they depend. 3. Such a God as is true and constant in his Promises, ready to make good whatsoever he hath spoken. His Names El, Elohim, Schaddai, Adonai, signifie a God All-sufficient in himself, strong and powerful, able to blesse, protect and punish.

The Jews in pronouncing or writing the Names of God were reverent even to su∣perstition. D Fulk against Martin.

In the New Testament Gods most frequent Names are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God and Lord.

The Title of Lord so often given to Christ in the New Testament, doth answer to the Title of Iehovah in the Old Testament. Some Reverend Divines conceive the Apostles did purposely use the Title of Lord, that they might not offend the Jews with the frequent pronouncing of the word Iehovah. Compare Deut. 6. 13. with Mat. 4. 10. & Deut. 6. 5. with Mat. 22. 37. D. Cheynels Divine Tri-unity.

He is also called the Father of lights, Iam. 1. 17.

The Essential Names of God, are, 1. Proper, * 1.49 which agree to no Creature not Analogically. 2. Common, which are applied to others, but agree to God prin∣cipally by way of excellency, as God, King, and Good.

The Name of God is used five wayes in Scripture;

First, Essentially for God himself, Isa. 30. 27.

Secondly, For the Power and Efficacy which comes from God, Psal. 118. 10, 11, 12.

Thirdly, For the Command and Authority of God, 1 Sam. 17. 45.

Fourthly, Passively for those actions whereby he is acknowledged by us, Mat. 18. 19. that is, nothing but worshipping and calling upon the Father, Son and holy Ghost, for assistance.

Lastly, For that Word whereby he is distinguished from creatures, and by which we are to have our thoughts directed about him.

2. God may be known by his Attributes and essential Properties, of which some shew, 1. What he is in himself, 2. What he is to us.

They are called Attributes, * 1.50 because they are rather said to be attributed to God (that we might by them better conceive what he is) then to be in him in such a way. They are that one most pure Essence diversly apprehended of us, as▪ it is di∣versly made known unto us, Isa. 43. 25. 1 Iohn 4. 16. or they are those divine Per∣fections whereby he makes himself known unto us. They are called Properties, because they are peculiar to his Majesty, and are so in him, as they are not in any creature.

Some do distinguish of Gods Attributes and Properties. Attributes are those* 1.51 which belong to the Essence, and Properties to the Persons themselves.

A Property * 1.52 in God is an essential Attribute in him, whereby his Nature is known in it self, and is distinguished from all other things.

Some Rules are to be observed in attributing these to God.

First, They are all Essential to God; for in him is no accident at all; whatsoe∣ver* 1.53 is in God, the same is God. Gods wisdom is himself, and his Power is himself. God punishing the wicked, is the justice of God; God compassionating the misera∣ble, is the mercy of God. All these are also one in him; his Mercy is his Justice, and his Justice is his Mercy, and each are his Essence, only they differ in our appre∣hension, and in regard of their different objects and effects.

Secondly, They are all Absolute Properties in God, and so distinguished from those respective Properties whereby every Person in the Trinity hath his own sub∣sistence.

Thirdly, They are all equal to all the three Persons, and alike affirmed of all.* 1.54 The Father Eternal, most Holy, Almighty, Merciful; so is the Sonne and Holy Ghost.

Fourthly, These Attributes are altogether in God alone, and that in the highest* 1.55 degree and measure, yea above all degree and measure; they are Eternal and Infi∣nite in him. He alone is good, Matth. 19. 17. and onely wise, Rom. 16. 27. and King of Kings, 1 Tim. 6. 15. They are affirmed of him, both in the concrete and abstract; He is not only wise and good, but wisdom and goodness it self, Life and Justice it self.

Fifthly, They are all actually and operatively in God. He doth know, live and will; his holiness makes us holy. Every Attribute in God, as it is an excellency in him, so it is a principle to conveigh this to us. Gods wisdome is the fountain of wisdome to us: We are to seek Eternal Life from his Eternity, Rom. 6. 23.

6. All these are in God objectively and finally; our holiness looks upon his holi∣ness, as the face in the Looking glasse on the man, whose representation it is; and our holiness ends in his.

The Attributes of God are Everlasting, Constant and Unchangeable, for ever in* 1.56 him, at one time as well as another.

The Qualification of every service we perform ought to be taken from the Attri∣bute of God which we would honour. He is a great King, Mal. 1. 14. therefore great service is due to him.

The Attributes of God are the objects of our Faith, the grounds of our Prayer, and the matter of our Thankfulness. If one cannot pitch upon a particular promise in prayer, yet he may bottome his Faith upon an Attribute, 2 Chron. 20. 6. Iohn 17. 17.

This may minister comfort to Gods people; Gods Attributes are not mutable ac∣cidents, but his very Essence: his Love and Mercy are like himself, Infinite, Immuta∣ble and Eternal.

In the midst of all Creature comforts, let thy heart rise up to this, But these are not my portion. 2. If God at any time take away the comforts from thee, say, Satis solatii in uno Deo; his aim is when he takes away creature-comforts, that you should enjoy all more immediately in himself, Matth. 6. 21, 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency, Gen. 17. 1. Prov. 14. 14. ex∣ercise Faith therefore upon every Attribute, that thereby thou maist have the use and improvement of it, Ephes. 6. 10. and give unto God the praise of every Attri∣bute, Psal. 21. 13.

2. We should imitate God, and strive to be immutably good and holy as he is, Levit. 11. 44. Mat. 5. 48.

These Attributes are diversly divided:

They are affirmative and Negative, as Good, Just, Invisible, Immortal, In∣corporeal.

Proper and Figurative; as God is Good, Wise; Members and humane affections are also attributed to him.

Absolute and Relative, without any Relation to the creatures; as when God is said to be Immense, Eternal; he is likewise said to be a Creator, King, Judge.

Some describe God, as he is in himself; he is an Essence Spiritual, Invisible, most Simple, Infinite, Immutable and Immortal. Some as he is to us, he is Omnipotent, most Good, Just, Wise and True.* 1.57

Some declare Gods own Sufficiency; so he is said to be Almighty, Infinite, Perfect, Unchangeable, Eternal; others his Efficiency, as the working of his Pow∣er, Justice and Goodness over the Creatures; so he is said to be Patient, Just, Mer∣cifull.

Some are Incommunicable and agree to God alone; as when he is said to be Eter∣nal, Infinite. Others are Communicable in a so••t with the creatures, as when he is said to be Wise, Good.

The communicable Attributes (of which there are some resemblances to be found in the creature) are not so in us as in God, because in him they are Essential. The incommunicable Attributes are communicable to us in their use and benefit, though not in their Nature; they are ours per modum operationis, the others per modum imaginis, his Omnipotency acts for us, 1 Pet. 2. 9.

These Properties in God differ from those Properties, which are given to men and Angels.

In God they are Infinite, Unchangeable and Perfect, even the Divine Essence it self; and therefore indeed all one and the same; but in men and Angels they are finite, changeable and imperfect, meer qualities, divers, they receiving them by par∣ticipation only, not being such of themselves by nature.

God doth some great work when he would manifest an Attribute, when he would manifest his Power he created the World, when he would manifest his Holi∣nesse he gave the Law, when he would declare his Love he sent his Sonne, when he would shew his Goodness and Mercy he made Heaven, when he would discover his Justice and hatred of sinne he made hell, Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence, Subsistence, and Decrees.

Under the first Covenant three Attributes were not discovered, 1. Gods pardon∣ing Mercy, that was not manifested till the fall: 2. His Philanthropy or love to man, Hebr. 2. 16. 3. The Patience and Long-suffering of God, he cast the An∣gels into hell immediately after their sinne. All the Attributes are discovered in the second Covenant in a higher way, his Wisdom was manifested in making the world, and in giving a Law, but a greater Wisdom in the Gospel, Ephes. 3. 10. the Truth and Power of God were more discovered under the second Cove∣nant.

It is hard to observe an accurate method in the enumeration of the Attributes. Zanchy, D. Preston and M. Stock have handled some few of them, none (that I know) hath written fully of them all.

CHAP. III. That GOD is a Spirit, Simple, Living, Im∣mortall.

GOd in respect of his Nature is a Spirit; that is, a Substance or ••ssence al∣together Incorporeal. This the Scripture expresly witnesseth, Iohn 4 24. 2 Cor. 3. 17.

An understanding Spirit is either created or uncreated:

Created Spirit, as the soul of man or an Angel, Psal. 104. 4. 1 Cor. 6. ult. uncrea∣ted, God.

Whatsoever is affirmed of God, which is also communicable to the creatures, the* 1.58 same must be understood by a kinde of Excellency and Singularity above the rest. Angels are Spirits, and the souls of men are spirits, but God is a Spirit by a kinde of Excellency or Singularity above all spirits, the God of Spirits, Numb. 16. 22. the Father of Spirits, Heb. 12. 9. the Author of Spirits, and indeed the Spirit of spirits.

The word Spirit in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Hebrew Ruach, is used chiefly of God, and secondarily of the creatures; when it is used of God, it is used either properly or metonymically; properly, and so first essentially, then it signifieth the God-head absolutely, as Iohn 4. 24. or more restrictively the Divine Nature of Christ, Heb. 9. 14. 1 Pet. 3. 18. Secondly, Personally for the third Person in the Trinity, com∣monly called the holy Spirit or Ghost, 1 Cor. 2. 11. If the word be taken metony∣mically, it signifieth sometimes the effects of grace, either the common graces of Gods Spirit, prophetical, 1 Sam. 10. 6, 10. miraculous, or the sanctifying graces, Ephes. 5. 18.

Angels and mens souls are created spirits, but God is an infinite Spirit, the word is not applied to God in the same sense, Nihil de Deo & creaturis univocè dicitur, say the Schoolmen: God is not simply Invisible, but in reference to us, Angels and Saints above see him, they behold his face. He is Invisible to a mortal eye, as the Apostle speaketh.

Reasons.

First, God is a Spirit, because a Spirit is the best, highest and purest Nature;* 1.59 God being the most excellent and highest Nature, must needs be a Spi∣rit too.

Secondly, God is a most simple and noble being, therefore must needs be incor∣poreal; Angels and souls have a composition in them; their Essence and Faculties are distinguished; they are compounded of Subject and Accidents, their Nature and Qualities or Graces; but Gods Holiness is his Nature.

Thirdly, God is insensible, therefore a Spirit. Spirits are not subject to senses, Iohn 1. 18.

This confutes, 1. Tertullian a 1.60 who held God to be corporeal, then he should* 1.61 consist of matter and form.

2. The Anthropomorphites who ascribed to God the parts and members of a man; they ••lled••e that place, Gen. 1. 27. But some think the soul is the only subject and seat, in which the Image of God is placed; Grant that it was in the body like∣wise,

it being capable of Immortality, yet a man was not said to be made after the Image of God in respect of his corporal figure, but in respect of Knowledge, Righteousness and Holiness, Ephes. 4. 23. Col. 3. 10. not in respect of his substance, but qualities.

Object. God is said to have Members, Face, Hands, Eyes, in some places of Scri∣pture,* 1.62 and yet in others he is said not to be a body, but a Spirit; and consequently to have no hands nor eyes.

Answ. The word Hand and Eye is taken figuratively, for the power of seeing and* 1.63 working, which are actions, that men perform with the hand and eye as an Instru∣ment; and so it is attributed to God, because he hath an ability of discerning, and doing infinitely more excellent then can be found in man. Sometimes again, those words are taken properly for members of the body of some such form, fashion, making; so they are not to be attributed unto God; who because he hath no bo∣dy, cannot have an hand, an eye. A body is taken three wayes, 1. For every thing which is opposite to a fancy and notion, and so whatever hath a being, may be called a body; in this sense Tertullian attributes a body to God. 2. For that thing which hath some composition or change; so God onely is incorporeall. 3. More strictly for that which consists of matter and form, so some say Angels are incorporeal.

3. This shews the unlawfulness then of painting the God-head; Cajetan dislikedc 1.64 it. Bellarmine ^b argues thus, Man is the Image of God, But man may be pictured, Therefore the Image of God may be pictured.

Man is not the Image of God, but in the faculties of his soul, which cannot be pictured; therefore the Image of God cannot be pictured. Although the whole man may be said Synecdochically to be pictured; yet is not man called the Image of God in his whole, but in a part, which is his reasonable and invisible soul, which can not be pictured.

1. We must call upon God, and worship him with the Spirit; our Savi∣our* 1.65 Christ teacheth us this practical use, Iohn 4. 24. Blesse the Lord, O my soul, Psalm. 103. Whom I serve in the Spirit, saith Paul. The very Heathen made this inference,

Si Deus est animus, sit pura mente colendus.

• 1. The Lord chiefly cals for the heart, Prov. 23. 26. His eye is upon it, Ezekiel 33. 31.
• 2. He abhors all services done without the heart, Matth. 5. 8.
• 3. It hath been the great care of Gods people to bring their hearts to these servi∣ces, Phil. 3. 3.

Motives to excite us when we draw neer to God to bring our hearts:

• 1. It is this only which will make the service honourable, Gal. 4. 9.
• 2. This only makes it acceptable, 1 P••t. 2. 5. Hos. 14. 6.
• 3. This only makes it profitable, 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22.
• 4. This only will make it comfortable, all true comfort flows from the sweetness in fellowship with God and Christ, Revel. 3. 24.
• 5. Else in every service we tempt God, Acts 5. 9. Isa. 29. 13.

How to know when I serve God in my heart, or worship him in Spirit:

• 1. Such a ones great care in all services will be to prepare his heart before-hand, 2 Chron. 30. 9.
• 2. Then the inward man is active thorowout the duty, Revel. 3. 3. 2 Pet. 1. 5.
• 3. Then one keeps his thoughts intent throughout, Matth. 6. 21.
• 4, The grief after the duty done will be that the heart was so much estranged from God in duty.

2. God though invisible in himself, may be known by things visible: He that seeth the Sonne hath seen the Father, Joh. 14. 9. We should praise God, as for other Excellencies, so for his Invisibility, 1 Tim. 1. 17.

2. Learn to walk by faith, as seeing him who is Invisible, Heb. 11. 27.

3. c 1.66 Labour for pure hearts, that we may see God hereafter.

4. d 1.67 Here is comfort against invisible Enemies, we have the invisible God, and in∣visible Angels to help us.

3. God hath immediate power over thy Spirit, to humble and terrifie thee. He is the Father of Spirits, he cannot only make thee poor, sick, but make thy consci∣ence roar for sin: it was God put that horrour into Cain, Iudas, Spira's spirits. He is a Spirit, and so can deal with the Spirit.

Lastly, Take heed of the sins of the heart and spirit, ignorance, pride, unbelief, in∣sincerity,* 1.68 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from, but are terminated in the spirit. These are first abhorred by God. He is a Spirit, and as he loveth spi∣ritual performances, so he hates spiritual iniquities, Gen. 6. He punisht the old world, because all the imaginations of the thoughts of their hearts were evil. 2. Most contrary to the Law of God, which is chiefly spiritual. 3. Sin is strongest in the spirit, as all evil in the fountain, Mat. 15. 19. ••4. Spiritual evils make us most like the Devils, who are spiritual wickednesses. All sin is from Satan, per modum servitutis, these per modum imaginis.

We should therefore also take heed to our own spirits, because of the danger we are in from these spiritual adversaries:

• 1. They are malignant spirits, 1 Iohn 5. 18. and 2. 13, 14.
• 2. The spirit of a man is most maligned by Satan, all he did to Iobs name, estate, posterity, was to enrage his spirit.
• 3. The spirit of a man is frequently and very easily surprized, few men are able to deny temptations that are sutable.
• 4. When the spirit is once surprized one is ready to ingage with and for the De∣vil, Mat. 12. 30.
• 5. The spirit will then bring all about for the service of sin, the excellent parts of the minde, wit, memory, strength, Rom. 8. 7. and 6. 13, 19. Iames 3. 15. Matth. 23. 15.
• 6. It is hard for such a sinner to be recovered, Prov. 27. 1.

God is most Simple, Ens simplicissimum, Simplicity is a property of God, whereby* 1.69 he is void of all composition, mixtion and division, being all Essence; whatsoever is in God, is God. Simpleness is the first property in God, which cannot in any sort agree to any creature.

God is Simple, because he is free from all kindes of composition, which are five.

• 1. Of Quantitative parts, as a body.
• 2. Of essential parts, matter and form, as a man consists of soul and body.
• 3. Of a genus and difference, as every species.
• 4. Of subject and accidents, as a learned man, a white wall.
• 5. Of act and power, as the spirits.

Every creature is subject to composition, and consequently to division. All things* 1.70 which are created, are made by joyning together more things then one in one, and so they consist of divers things.

Some have a more grosse and palpable composition of parts, both essential and integral, as a man of soul and body, and the body of flesh, bloud, bone, and such parts. The Spirits which have not so plain a composition, are yet compounded of substance, and accidents sustained by that substance, and inherent in it; for the

substance of an Angel and his faculties, and qualities are different things; his life is one thing, his Reason another, his Will another, his Power, Wisdom, Nimble∣nesse, other things. So the soul of a man, and all created things, are made up of many things conjoyned in one.

God is absolutely Simple, he is but one thing, and doth not consist of any parts; he hath no accidents; but himself, his Essence and Attributes are all one thing, though by us diversly considered and understood. If he did consist of parts, there must be something before him, to put those parts together; and then he were not Eternal, Isa. 43. 10. In God to be, to will, and to doe are the same, Iohn 15. 26. compared with Iohn 14. 6. and 1 Iohn 1. 7. compared with 1 Ioh. 1. 5. where to have life, and be life; to be in the light, and be light, are the same. God is therefore called in the Abstract Light, Life, Love, Truth, Iohn 14. 6. 1 Iohn 4. 8.

This is one Reason why God is so perfect, because he is Ens Simplissimum.* 1.71 In every kinde a thing is so much Perfect, by how much it is more Sim∣ple and Pure. Whence the same c 1.72 Hebrew word signifieth both Simple and Perfect.

2. No Accidents are in God; when we affirm that God is good and gracious, we mean it not as when we say so of men; in men they are Qualities, Vertues, in God they are his Essence.* 1.73

1. We should be simple as Doves, Matth. 10. 16. Simplicitas Columbina, non Asinina. Carthusian, Eph 6. 5. 2 Cor. 1. 12. It is called godly sincerity, which God worketh, and which is pleasing to him. Simplenesse and Simplicity of heart is the main thing in * 1.74 Christianity, Eph. 6. 5. Col. 3. 22.

2. Here is matter of joy and comfort to the good; Mercy and Love are Gods Es∣sence, Isa. 54. 8. and of Fear and Terror to the wicked, because Gods Anger and Justice are his Essence, and he is Unchangeable.

God is Living.

He is often called the living God in opposition to dead Idols: Turn from Idols to* 1.75 serve the living God, Gen. 16. 14. & 24. 62. & 25. 11. Deut. 5. 26. Ruth 3. 23. Iud. 8. 19. Isa. 3. 10. Ier. 10. 10. Ezek 3. 11. Dan. 4. 34. Matth. 16. 76. Acts 14. 15. He is called Life, 1 Iohn 5. 18. The fountain of Life, Psal. 36. 9. He hath his name in Greek from life; He saith often of himself, I live; as if he should say, I alone do truly live, and he often adds for ever, Deut. 32. 40. The Oath which the Fathers used, is most fre∣quent, The Lord liveth, Jer. 5. 2. and 12. 16. for they swore by him, who truely and alwayes lives. He himself swears by nothing but by his Life and Holinesse, Iud. 8. 24. Ruth 3. 3. This Oath is used fourteen times in Ezekiel, Zeph. 2. 9. Jer. 46. 18, 22, 24. Isa. 49. 18. Deut. 32. 40. Numb. 14. 21, 28. God is called the living God.

• 1. To distinguish him from the false gods of the Gentiles, which were dead and senslesse stocks, Acts 14. 15. 1 Thess. 1. 9.
• 2. To represent unto us the f 1.76 active Nature of God, he is all life.
• 3. To direct us to the Fountain or Well of Life, from whom all Life is derived unto the creature by a threefold stream.
  • 1. Nature, God is the Author of the life of Nature, Gen. 2. 7. Acts 17. 28. We could contribute nothing to natural life.
  • 2. Grace, he is the Author of that life, Iohn 1. 2. Ephes. 4. 18.
  • 3. Glory, he is the Author of the life of glory, Rom. 2. 7.

A reasonable life (to which God resembleth his) is a power to perform variety of regular and limited actions, to a certain known end, and that out of choice and councel. Gods life is his power of working all things according as seems good to

himself after his own councel for his own glory; to say he liveth, is to say he doth perpetually work.

The life of God is an essential Property of the Divine Nature, whereby it is, and is conceived of us to be in perpetual action, living and moving in it self, and of it self.

Life in things bodily ariseth from the union of the body and the soul together; and in things that be not bodies but spirits, from the perfection of the matter and qualities of them.

Our own life is a power, by which we are able to produce lively actions; Gods life is that power, whereby he is fit to work or produce all sorts of actions suitable to the perfect Essence of his Divine Majesty; Or it is that whereby he knoweth, willeth and affecteth, and can doe all sort of actions, beseeming his excellent Nature.

Reasons.

First, From the Effects of life, God understands, wils, loves, therefore he truly lives; for these are all the Properties of livers, therefore Aristotle often concludes from this, that because God understands all things, he lives a blessed Life.

Secondly, Those things live which move and stir themselves; God doth all things* 1.77 by himself, he is the first and perfectest cause of all; therefore he most properly lives, and that a most blessed life.

Thirdly, From his Name Iehovah, he is Iehovah, who is by himself and most* 1.78 perfectly, and of whom all things are which are and live; God therefore so lives, that he is the author of all life to all livers, and therefore he is called our life, Deut. 30. 20. Iohn saith of Christ, in him was the Author of life, and Acts 3. Ye have killed the Author of life.

Amongst the creatures which are subject to our sense, there is a threefold kinde of life: Two more imperfect; the third more perfect.

The former is the life of Vegetation or growth; by which things are able to doe what is requisite for the attaining and maintaining of their full strength and Nature, and the propagating of their kinde, according to their severall kindes.

The second is the life of sense, whereby things are inabled to discern things hurtfull to them, and things good for them; to shun the one, and to seek the other.

These are imperfect kindes of life, because they are inherent after a sort in the bodies of things, accompanying a corporall being, which is the meanest being.

But thirdly, there is a more worthy and noble kinde of life called reasonable, such as is seen in men and in Angels, which is an ability to proceed reasonably and* 1.79 understandingly in all actions, for the attaining of good and shunning of evils, fit for the welfare of the person endued with reason. Now we must not conceive in God any such imperfect thing as growth or sense, for he is a spiritual, a simple and immaterial Essence; but his life is to be understood by the similitude of the life of reason, for he is a perfect understanding. To the being then of God adjoyn reasonablenesse in our conceiving of him, and we conceive his life somewhat aright.

Gods life differs from the life of the creature:

• 1. His life is his Nature or Essence, he is life it self; theirs the operation of their Nature, he is life, they are but living.
• 2. His life is his own, he liveth of, and by, and in himself; their life is borrowed* 1.80 from him, in him we live and move, Acts 17. 25, 28. He is life, and the fountain of life to all things.
• ...

• 3. His life is Infinite, without beginning or ending; their life is finite, and had a beginning, and most of them shall have an end.
• 4. His life is entire altogether and Perfect, theirs imperfect, growing by addition* 1.81 of dayes to dayes. He liveth all at once, hath his whole life perfectly in himself, one infinite moment.
• 5. He liveth necessarily, they contingently, so as they might not live.
• 6. His life is immutable, theirs mutable and subject to many alterations.

First, This serves to blame those which carry themselves no otherwise to God,* 1.82 then if he were a very dead Idol, not fearing his threats, or seeking to obey him.

Secondly, To exhort us all often to revive in our selves the memory and conside∣ration of his life, by stirring up our selves, to fear his threats, respect his Promises, obey his Commandments, decline his displeasure, and seek his favour. Let us* 1.83 serve, fear, and trust in him, which liveth for evermore. Provoke not the Lord by your sinnes; For it is a fearfull thing to fall into the hands of the living God, Heb. 10. 31.

Thirdly, Here is comfort to all the faithful servants of this God, which desire to please him; for they have a King which liveth and hath lived for ever, a King* 1.84 Eternal, Immortal, Invisible and onely Wise; in his life they shall enjoy life; though friends die, God ever liveth. His life is the preserver, upholder and com∣forter of your life. God living of himself, can blesse you with natural, spiritual and eternal life, Iohn 14. 10. Rom. 8. 10. 17. Life is better then all the comforts of it. Men will give skin for skin, and all that they have for life. It is reported of one, that he offered to redeem his life, thrice his weight in Silver, twice in Gold, once in Pearl. But we do little for the living God, and communion with him in the life of grace, and for obtaining eternal life.

It were better we had never had any life at all, then only the life of nature, Mat. 26. 24. and 18. 5. Eccles. 6. 3.

God is Immortal and Incorruptible, he liveth for ever in like perfection.

The Scripture confirmeth this:

• 1. Negatively, when it removes mortality and corruption from God, Rom. 1. 23. 1 Tim. 1. 17. and 6. 16.
• 2. Affirmatively, when it giveth life to God, Genes. 16. 14. Deuter. 5. 26. Ier. 2. 13.

The property of Gods life is, it is Endlesse, Incorruptible, Deut. 32. 40. Life is essential to God, he is life it self, but the life of other things is accidental. His life is also effective, he gives life to all living creatures.

2. God is of himself Eternal, of himself, and absolutely Immortal and Incorru∣ptible. He only hath immortality, 1 Tim. 6. 16. Angels are not immortal in and of themselves, they have not original or absolute immortality; their immortality is dependent and derivative.

3. Because he is void of all composition, therefore he is free from corru∣ption.

4. Because he is simply and every way Immutable.

5. This is proved from the Nobility and perfection of the Divine Essence. Li∣ving bodies are more perfect then such as do not live; but God is the most perfect and noble being, Iohn 5. 26.

6. Because he is blessed, therefore he is Immortal, Ezek. 37. 14.

1. This comforts all Gods people, who have the living God for their friend; who liveth for ever, and they shall live eternally with him; the life of God comforted Iob 19. 25. Let them trust in the living God. This should comfort us against spi∣ritual weaknesse and deadnesse, though we be dull and dead in Prayer, God is life, and will quicken us.

2. We miserable men for sin are all subject unto g 1.85 death, 2 Sam. 14. 14. Psalm. 144. 4. Psal. 90. 6. Iob 14. 1. Iob describes there the brevity, frailty, instability,

and manifold miseries of this life; therefore let us place all our confidence and hope in God, who is Immortal and Incorruptible; our soul is immortal, and made for immortality, it is not satisfied with any thing nor resteth but in God, who is Immortal and Incorruptible. A thing may be said immortal two wayes: First, Simpliciter, absolutè, per se, suaque Natura, so that there is no outward, nor in∣ward cause of mortality; so only God. Secondly, which in its own nature it may be deprived of life, yet ex voluntate Dei neither dies, nor can die; so the soul and* 1.86 Angels are immortal.

CHAP. IV. That GOD is Infinite, Omnipresent, Eternal.

GOD is truly Infinite in his Nature and Essence, actually and simply, by* 1.87 himself, and absolutely he is Infinite. It is a vain conceit, that there can∣not be an infinite thing in Act.

He is not Infinite

• 1. In corporal quantity and extension, but in Essence and Perfection.
• 2. Not privativè but negativè, he hath simply no end.
• 3. He is Infinite not according to the Etymon of the word, which respects an end only; for he is both without beginning and end; although the word be negative, yet we intend by it a positive Attribute and perfection.

The Scripture demonstrates God to be Infinite:

• 1. Affirmatively, Psal. 143. 3.
• 2. Negatively, in the same place.
• 3. Comparatively, Iob 11. 8. Isa. 40. 12, 15. Dan. 4. 32.

2. Reason proves this:

The perfection of God; whatsoever thing hath not an end of its perfe∣ction and vertue, that is truly and absolutely Infinite. Infinitenesse is to be without bounds, to be unmeasurable, to exceed reason or capacity; it is opposed to Fi∣nite.

Infinitenesse is such a property in God, that he is not limited to any time, place,* 1.88 or particular nature and being; or it is that whereby God is free altogether from all limitation of time, place, or degrees.

He hath all good things in him in all fulnesse of perfection, above all measure and degrees, yea above all conceivable degrees by us. He hath all Wisdom and pow∣er, above all that all creatures can conceive and think, Ephes. 3. 20. that goodnesse which is in him is Infinite, h 1.89 his Love is Infinite, his Mercies are Infinite, and so is his Anger. That which is of it self cannot be limited by any thing. Every crea∣ture is limited and hath certain bounds set to it by its causes, especially the effi∣cient and the matter; but God is no way limited, he hath not any bounds of any kinde, but is altogether Infinite or boundlesse, Isa. 40. 12, 15, 17.

Every creature hath a three-fold limitation:

• 1. Of Kindes of being.
• 2. Of Degrees of its being.
• 3. Of Circumstances of its being.

First each thing is set in its own rank or order with other things, some being of one kinde, some of another; some things are simple, some compounded, some corporeal, some incorporeal, some things living, some things void of life, some things sensible, and some things senslesse, and so in the rest. The maker of all things hath as it were sorted them into divers kinds, for the greater beautifying i 1.90 of the whole, and demonstration of his wisdom in this variety.

Again k 1.91 things of the same kinde, and of other kinds too, differ in the degrees of being; some have lower, some higher degrees of what they have, some a more live∣ly life, some a quicker sense, some more power, some lesse, some greater degrees of wisdom.

God is not limited to any kinde of being, but hath in himself all kindes of being, not subjectively but eminently. He l 1.92 hath a being beyond all degree and measure, whence all his properties are Infinite, All-sufficiency, Omnipotency, Omniscience, infinite Wisdom and Truth, and all in him Incomprehensible and Infinite.

He is unlimited in regard of Time or Duration, and so is Eternal; in regard of place, and so is Immense or Omnipresent, in regard of degrees of all things that are in him, and so is Perfect. Infinite in stability, Immutable in his Power, Omnipotent.

Gods infinitenesse makes all wonderful, his Mercies are Infinite, his Love Infinite, his Goodnesse and Excellencies Infinite.

A thing may be said to be Infinite, either absolutely and in the whole kinde of be∣ing, so God, all good is in him formally or eminently. 2. In some certain kinde only; as if there were Infinite Quantity, it were only Infinite in the way of a body; it would not contain all other things in it.

From Gods Infinitenesse ariseth his All-sufficiency, he is enough for himself and all things else, to make them happy and perfect in their several kindes; his All-suf∣ficiency is that whereby God is of himself All-sufficient for himself to make him∣self most blessed, and to satisfie all other things, and make them happy in their severall kindes; God hath therefore taken this Name upon him, and by the commemoration of it did comfort Abraham, and encourage him to be his* 1.93 servant.

But D^r Preston hath written so largely and well of this Attribute, that I shall* 1.94 need to say but little of it.

God is an All-sufficient good, because he is a Perfect good. He hath enough in him to supply all the wants, and satisfie all the desires of his people both in this life and that which is to come.

1. To supply wants:

• 1. He that hath God for his God hath all things, Mark 10. 13. Revel. 21. 7.
• 2. There could not be a self-sufficiency in the Saints if there were not an All-suf∣ficiency in God, 2 Cor. 3. 5. but there is a self-sufficiency in them, Phil. 4. 11. 1 Tim. 6. 6.
• 3. There is enough in God to supply all our wants here:
  • 1. For Provision, he may have all in God, and he needs none else, Ierem. 2. 13.
  • 2. Protection, He is a shield, Zech. 9. 12, 13. Psal. 62. 7. Zech. 2. 5.
  • 3. For Pleasure, Iob 22. 26. Psal. 37. 4.
  • 4. For Glory and Honor, Psal. 3. 3. Ier. 2. 31, 32.
  • 5. For Society, 1 Iohn 1. 3.
  • ...

• ...
  • 6. For a pattern to imitate, Ephos. 5. 1.
  • ...

    7. For reward, Gen. 15. 1.

    Secondly. To satisfie all your desires, 1. Here, Ier. 31. 14. 2. In the life to come. Psal. 17. ult.

God in Covenant makes over himself as All-sufficient:

• 1. He promiseth himself to his people in his All-sufficiency, Psal. 84. 11. and 34. 10. Hosea 14. 5, 6, 7.
• 2. The people of Israel in the wilderness had neither bread nor water, provisi∣on nor protection, yet having an All-sufficient God, they wanted none of these, Deut. 33. 26, 27, 28.

Reasons,

• 1. His love, which is the ground and bottom of the Covenant, and of all mer∣cies: Love is bountiful, Iohn 3. 35. 2 Thess. 2. 6. Gods great end in the Covenant of Grace was, his Manifestative Glory; if he will have the highest glory, he must make out the highest manifestation, therefore he made over himself and his All∣sufficiency, because he had not a better to bestow.
• 2. In regard of the insufficiency in all things else for supply, Ier, 2. 13.
• 3. Because God would have the happiness of the Creature concentred in him∣self alone, Isa. 26. 3. 1 Pet. 1. 13.

Object. The Angels and Saints see the Essence of God, therefore it is not infinite, Matth. 18. 10. 1 Cor. 13. 12. 1 Iohn 3. 2.

Answ. 1. We must distinguish between vision and comprehension, God is seen of the Angels and Saints, but not comprehended.

2. The finite understanding knoweth God beatifically, not by the force of nature, but by a supernatural illumination of the Holy Ghost, and benefit of grace.* 1.95

1. This is a terror to wicked men, his anger and hatred are Infinite, therefore his anger is compared to all things terrible. 2. Serves to reprove their folly who will lose God to get any pleasure or profit, Infinite glory and happiness, for finite things.

2. Exhorts us not to pronounce rashly of his decrees and attributes, for this onely can be comprehended of God, that he cannot be comprehended; we must not measure Gods Infinite power and wisdom by our shallow capacities: The en∣deavoring to measure the nature and decrees of God by our humane reason, hath been one main cause of many desperate errors in the world; therefore Paul Rom, 11. silenceth high and inquisitive disputes by this Exclamation, Oh the depth of the wisdom and knowledge of God, how unsearchable are his ways!

3. What is a sinful mortal man in comparison of God, Isa. 40. 15, 16, 17. there∣fore* 1.96 he should humble himself before him, and acknowledge his nothingness.

All the whole world compared to the Infinite God, is but as a point; let us therefore stand amazed at the consideration of this Infiniteness, and say with David, Psal. 8. 5. and 86. 8.

^a We should love God intensively with our chiefest affection, and extensively* 1.97 above all things. He is an infinite Ocean of all joy and happiness, he is a con∣tinual object of joy and delight to the Saints and Angels in heaven, they are not weary of him; our desires are fully satisfied with him alone that is infinite.

b 1.98 God is Immense or Omnipresent, Psal. 139. 7, 8, 9, 10. Iosh. 2. 11. Iob. 11. 8. Ier. 23. 23, 24. Immensity is taken 1. Largely, so it is the same with infiniteness, signi∣fying that God is neither measured by place or time, nor by any other thing, but is in his own nature and essence infinite and immense. Immensum proprie est quod non possis metire. 2. Strictly, so it differs from infiniteness, as the Species from the Genus, there being two kindes of infiniteness, Immensity and Eternity.

c 1.99 Immensity is such a property of God, by which he cannot be measured nor circumscribed by any place, he fills all places without multiplying or extension of his essence.

He is neither shut up in any place, nor shut out from any place, but is immense, he is without place, and above place, present every where, without any extension of matter, but in an unspeakable manner.

He is above all, in all, and through all, Ephes. 4 6. over all (men) by his po∣wer, in all the (Saints) by his Spirit; and through all (the world) by his pro∣vidence.

God is every where by his Essence, Presence and Power;

Enter, praesenter, Deus hic & ubique potenter.

• 1. By his Essence, because he fills d 1.100 all places and spaces with his Immensity, •• Kings 8. 27. Isa. 60. 61. Acts 17. 27.
• 2. By his Presence.
• ...

  3. By his Power and Operation, because he works all in all, 1 Cor. 6. 26.

  This Immensity and Omnipresence of the Divine Essence, is proved to be essen∣tial to God.

  • 1. From Scripture, and that
    • 1. Affirmatively, when he is said to be every where present. David proves it by a particular enumeration of places, Heaven and the Grave, the farthest parts of the earth, yea, all things, Psal. 139. 7, 8, 9, 10. He compares places most op∣posite together, and shewing that God is present in them, he understands, that he is present in the places between, Amos 9. 2. Iovis omnia plena.
    • 2. Negatively, when he is denyed to be concluded and comprehended in a cer∣tain place, 1 King. 8. 27. 2 Chron. 2. 6. and 6. 18. Acts 7. 48. and 17. 24, 27.
    • 3. Symbolically, Isa. 66. 1. Acts 7. 49.
  • 2. From Reasons,
    • 1. From the simplicity of the Divine Essence, God is a pure act; therefore al∣together* 1.101 indivisible▪ and therefore he is in every thing, and in every part of every thing, whole and undivided.
    • 2. Whatsoever is in its Essence Infinite, that also is every where present, else it should be terminated in place. God is infinite in his Essence and Being, there∣fore also of an infinite presence.

^e Each creature is limited by place, though spirits do not fill up a place* 1.102 by Commensuration of parts, yet they have a certain compass (as I may call it) beyond which their Essence extendeth not: they are so here, that they are not there; so in heaven, that they are not the same time on earth. But God is altogether above place, he is Omnipresent, not by any material extension, but after an incomprehensible and unexpressible manner. He is quite above all place, wholly without, and within all and every place, and that without all local motion or mutation of place. He is every where to∣tally and equally, he was as well in the Jewish Synagogues, as in the Temple of Ierusalem, or Holy of Holi••s, as well in earth or hell, as in the Heavens in respect of his Essence.

Gods being in every place, is not first by multiplication; there is not a multi∣plication

of his being, as loaves were multiplyed, so that they held out to do that* 1.103 which otherwise they could not; for then there should be many Divine Essences; nor secondly by division, as if part of his nature, were in one part of the world, and part in another; but he is wholly wheresoever he is. Nor thirdly, by com∣mixtion, as if he came into composition with any creature. He is not the air or fire, but he is every where effectively with his Essence and Being, repletively he fills all places, heaven and earth: Yet he fills not up a place as a body doth; but is present every where, by being without limitation of place; so that he coexists with every creature. He is every where ineffably; where any creature is, there is he more then the creature; and where no creature is, there is he too: All the sins that we commit, are done in his presence, and before his face, Isa. 65. 3. Psal. 51. 4. as if a Thief should steal, the Judges looking on. We should set the Lord therefore always before us, as David, Psal. 16. 8. We should be comforted in troubles, and patient, Phil. 4. 5. a childe will not care so long as he is in his fathers presence, Psal. 23. 4.

Object. God is said to descend and ascend.* 1.104

Answ. This hinders not his being every where.

• 1. He is said to descend, as often as by any visible shape objected, he testifi∣eth his presence, as Gen. 18. 21. Exod. 3. 8. when God withdraws that presence, he is said to ascend, as Gen. 35. 13.
• 2. When God by the destruction of his Enemies, and deliverance of his own,* 1.105 testifieth to his Church that he is with it on earth, Isa. 64. and the contrary, Psal. 68. 19.

Object. If God be every where, how is he then said to dwell in heaven? Psal. 2. 4. From those places, Isa. 66. 1. Mat. 6. 9. Vorstius thus argues, The Scripture placeth God there, therefore he is there onely.

Answ. In respect of his Essence, God is every where, and in every thing, as well* 1.106 as in heaven; but he doth more manifest his glory, wisdom, power and goodness, and bestows his grace more liberally on his Angels and Elect in heaven, then he doth here below.

Object. How can God be said to depart from man, if he be every where.

Answ. He departs not in respect of his essence, but in respect of the manifesta∣tion of his presence.

The Schoolmen say, God is five ways in the creatures:

• 1. In the Humanity of Christ, by hypostatical union.
• 2. In the Saints, by knowledge and love.
• 3. In the Church, by his essence and direction.
• 4. In Heaven, by his majesty and glory.
• 5. In Hell, by his vindicative justice.

• ...

  1. This may teach the godly to be sincere and upright, because they walk before* 1.107 God. Gen. 17. 1. he is present with them, understands their secret thoughts and imaginations, Psal. 139. 7. 8, Ier. 23. 23, 24. This should curb them from commit∣ting secret sins, and incourage them to perform private duties, Mat. 6. 6. ap∣proving themselves to their father, who seeth in secret. Solitariness should not imbolden us to sin, nor hinder us from well-doing. It was Iosephs reason to his Mistress, How can I do this great evil? though they were alone, God was pre∣sent.

  Two Religious men took two contrary courses with two lewd women, whom they were desirous to reclaim from their ill course of life; the one came to one of the women, as desirous of her company, so it might be with secrecy, and when she had brought him to a close room, that none could prie into, then he told her, that all the bolts and bars which were, could not keep God out. The other de∣sired to accompany with the other woman openly in the street; which when she

• ...

  rejected as a mad request, he told her, It was better to do it in the eyes of a mul∣titude, then of God.

• 2. This serves to confute the Lutherans, who hold Ubiquity to be communi∣cated* 1.108 to Christs body, and therefore they say his body is in the Sacrament, and every where else, because it is assumed by God; but this is false; for the reason of Gods Omnipresence is the infiniteness of his nature, and therefore it can be no more communicated to the body of Christ then the Godhead can; for his humane nature might as well be eternal as every where. Christs body is a finite creature, and though it be glorified, yet it is not deified. It is an incommunicable attribute of the Deity, to be in many places at one and the same time, Totus Christus est ubique, but not totum Christi, whole Christ is every where, but not the whole of Christ, Totus Christus est homo, sed non totum Christi, whole Christ suffered, dyed and rose again, but not the whole of Christ; that is, both Natures.
• 3. Let us esteem God a greater good then any creature; friends are distant one from another, God is with us in our journies and families. He onely is the ob∣ject of Prayer, for he is every where to hear thee; and so are not Angels. God himself comforts his people, by promising his gracious presence, Gen. 46. 4. Exod. 3. 12. Iosh. 1. 9. Isa. 43. 1.
• 4. No man by wit or policy, flight or hiding himself, can escape the hand of God; for he is every where present, Amos 9. 2.
• 5. This is a terror to the secret devisers of wickedness, their plots are disco∣vered.

God is Eternal.

Eternity f 1.109 is a being without limitation of time, or a being without beginning, ending, or succession. Time is the continuance of things past, present and to come, all time hath a beginning, a vicissitude, and an end, or may have, but Gods Es∣sence is bounded by none of these hedges. Time is Nunc fluens, but Eternity is Nunc stans, a standing moment.

First, he is without beginning, he is before time, beyond time, behinde time, as it were, and above all circumscription of time. From everlasting to everlast∣ing thou art God. He is what he is in one infinite moment of being, as I may ••peak. I am Alpha and Omega, Rev. 1. 8. In the beginning God made all things, and he that made all things could not have a beginning himself. What hath no beginning, can have no succession nor end. We cannot properly say of God, that he hath been, or that he shall be, but he is. To him all things are present, though in themselves they have succession.

He is an everlasting King, everlastingly powerful and glorious; as the conclu∣sion of the Lords Prayer sheweth.

He is called the King eternal, 1 Tim. 5. 17. and the eternal God, Rom. 16. 26. the Maker of times, Heb. 1. 2. he inhabiteth eternity, Isa. 67. 15. God onely is properly and absolutely eternal: Angels and mens souls are said to be eternal, à posteriori, or à parte post, God à priori & à posteriori, ex parte ante & post, since he hath nei∣ther beginning, succcession, nor end.

The Scripture confirms this Eternity of God divers ways:

• 1. With a simple and plain asseveration, Gen. 21. 33. Isa. 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26.
• 2. By denying to him time and succession, Iob 36. 26. Isa. 43. 10. Psal. 90. 5. 2 Pet. 3. 8.
• ...

  3. By attributing to him eternal properties and operations; his mercy is said to* 1.110 endure for ever, Psal. 103. 17. and 136.

  1. Eternal counsel is attributed to him, Psal. 133. 11. Eternal Kingdom, Exod. 15. 18. Eternal power, Dan. 6. 26. Rom. 1. 20. Eternal glory, 1 Pet. 5. 10. his Do∣minion is an everlasting dominion, Dan. 7. 14. his Righteousness is everlasting, Psal. 119. 142. and his truth.

• ...

  4. By a metaphorical description, days and years are attributed to him; but most distinct from our days and years, Iob 10. 5. Dan. 7. 9, 22. He is called The anci∣ent of days, Psal. 102. 28. thy years are not consumed.* 1.111

  1 Sam. 15. 29. he is called eternity it self; Christ is called The father of Eternity, Isa. 9. 6. most emphatically, to signifie that he is Eternity it self, and the Author of it. The French stile God in their Bibles l' Eternel, because he onely is perfectly Eternal.

Reasons.

• 1. God is the best that is, therefore it must needs follow that he is an eternal Essence; for that which is eternal, is better then that which is not.
• 2. Else he should depend on something else, if he were not eternal, and then he were not God.
• 3. If he were not eternal, he must have a beginning, and then something else must give it him, and so be better then he.
• 4. God created all things, even time it self, Heb. 1. 2. he is therefore before all things, and without beginning, Rom. 1. 2. and whatsoever was before time, must needs be eternal.
• 5. He is the Author and Giver of eternal life to those that have it, therefore he must needs be eternal himself; for whatsoever can give eternity, that is eternal.

Object. If God were eternal, where was he before the world was? and what did he before he made all things? * 1.112 and why did he make the world no sooner then a few thousand years since?

Answ. These are curiosities, but for answer, as he was of himself, so was he in* 1.113 and with himself. He is that himself, to and in himself, which to us our being, time and place are found to be. 2. He injoys himself, and his own happiness. 3. He made the world no sooner, because it did not please him.

Object. Is not the Creation of the world past with God, when he made it in six days, and the day of judgement to come?

Answ. Gods acts are twofold:* 1.114

• 1. Immanent, terminated in himself, Ephes. 1. 9 these have no succession, God plotted not, nor devised one thing after another.
• 2. Outward, in and upon the Creature, as Creation, Providence, Vocation, Sanctification, Glorification, Phil. 1. 6. there we must distinguish between the action it self, and the work. Gods act in Creating is the act of his will, that such a Creature should stand up in time, Creatio is but Essentia Divina relatione ad Creaturam, Aquinas. But if we consider opus, the work it self, so the Creatures have a being one after another.

The Creature is limitted by the circumstance of time, by which it hath its be∣ing measured out as it were by parcels, past, present and to come; it had begin∣ning, hath succession, and may have an end. The most glorious Angel, as well as a worm, is thus limitted by time; once he was not, then he began to be; that

which is past, is gone, and that which is to come is not yet, and he hath but a little time present. But Gods essence had no beginning, hath no succession, can have no end. We cannot say of it properly, It was or shall be, but alone It is, Exod. 3. 14. Iohn 8. 58. he hath his whole being at once; not some after, some by parcels,* 1.115 one following another, Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isa. 57. 15. Eternity is the continual existence and duration of the Divine Essence. The creatures be∣ing is a flux or perpetual flowing from one moment to another. God is a being above time, hath his being measured by time, but is wholly eternal.

• 1. Gods love and electio•• are also eternal, and he will give eternal life to all believers. That which is eternal, is perfect at once, therefore he should be adored and obeyed, his counsel followed. Old men are honored for their wisdom. God saith to Iob, Where wast thou when I laid the foundation of the earth?
• 2. Let it be a foundation of comfort to us, as Psal. 102. 12. though friends dye,* 1.116 goods be taken away, God remains for ever, he fails not.
• 3. It must incourage the people of God to serve him, and do his will faithfully, for he will recompense it; whatever we hazard or lose, he liveth for ever to requite, Isa. 54. 8. 2 Cor. 4. 17, 18.
• 4. It is a terror to the wicked, he shall be ever to make them everlastingly mi∣serable; as heaven is an eternal Palace, so hell is an everlasting Prison. He whom thou dishonorest, is an eternal God, then all thy sins are always present before him, no sin past or to come. When Christ was made a Curse for us, God looked on him as bearing all the sins past, present and to come of all his Elect, Isaiah 53. 6. and he chargeth the guilt of all sins at once upon the damned in hell: He looks on your sins now, as he will hereafter, chargeth them all on thee at once, as on Christ, and the damned, there is nothing to come to him. 2. His prepara∣tions of wrath have been from eternity, as of glory for his people, Matth. 25. 41. how dreadful will the execution be, Isaiah 30. 33. and God bears with the sins of men so long, because he hath eternity to reckon with them in.
• 5. We must carefully and earnestly seek him, place our happiness in him that is* 1.117 everlasting, all other things are fleeting; if we get his favor once, we shall ne∣ver lose it, he will be an everlasting friend, his truth and mercy remaines for ever.
• 6. Every one should resolve in his own thoughts, and covenant with God, to* 1.118 spend but one half quarter of an hour every day, in meditating of eternity; re∣new these thoughts every day, This body of mine, though frail and mortal, it must live for ever; and this soul of mine, it must live eternally, Nulla satis magna securitas ubi periclitatur aeternitas, minde such things that are eternal, Col. 3▪ 2. 2. Cor. 4. 18. 1. Upon this inch of time eternity depends, Eccles. 9. 10. Iohn 9. 14. 2. God sent you into the world for this end, that you might provide for eternity, Luke 16. 9. 1 Tim. 6. 19. Eternal life is one of the principall Articles of our Creed, 1 Tim. 1. 16.

CHAP. V. That GOD is Immutable.

GOd is in himself, and in his own nature Immutable, Numb. 23. 19. 1 Sam. 15. 29.

Immutability is that whereby any thing in its essence, existence or operation is unchangeable. Gods unchangeableness is that whereby God in his essence, properties and decrees, is unchangeable.

The Scripture proves the Immutability of God, both affirmatively, Exod. 3. 6. Psal. 102. 29. and negatively, Mal. 3. 16. Iames 1. 17.

Immutability is twofold:* 1.119

• 1. Independent and absolute, and that is onely in God.
• 2. Dependent and Comparative, this may belong to some creatures, which they have from God, but yet infinitely different.

• 1. God is unchangeable originally and of himself, these from him.
• 2. In the manner, God is in his essence Immutable, that and his being are all one, therefore he is both potentially and actually so; the creatures are onely actually.
• 3. God is so from eternity, they onely from their first being.

All other things are subject to change and alteration, they may lose what* 1.120 they had, and attain something which before they had not; even the immortall Spirits are thus mutable, they may fall into sin, be annihilated; but in God there is no change, he is what he is, always the same, void of all mutation, corruption, al∣teration, and local motion, Psal. 90. 2. and 102. 26, 27, 1 Tim. 1. 17. Psal. 110. 4. Heb. 1. 11. and 6. 2.

A reasonable creature may be changed five ways:

• 1. In respect of existence, if it exist sometimes, and sometimes not.
• 2. In respect of place, if it be moved from one place to another.
• 3. In respect of accidents, if it be changed in quantity o•• quality.
• 4. In respect of the knowledge of the understanding, as if it now think that to be true, which before it judged to be false.
• * 1.121 5. In respect of the purpose of will, if it now decree to do something, which before it decreed not to do.

God is not changed any of these ways:

Not the first, because he is eternal, neither beginning nor ever ceasing to exist.

Not the second, because he is present every where, not newly beginning to exist in any place.

Not the third, because God is a Simple Essence, and there is no accident in him.

Not the fourth, because he is Omniscient, and cannot be deceived in his know∣ledge.* 1.122

Not the fifth, because he changeth not his decrees, since he most wisely decrees all things.

God is unchangeable every way:

• 1. In Essence or Being, he cannot be changed into another nature, neither can that nature which he hath, be corrupced and decay.
• 2. In essential properties, his mercy endureth for ever, he doth not love and after hate.
• ...

• 3. In his will and counsel; Psal. 33. 11. Rom. 11. 29. The councel of the Lord shall stand, Prov. 19. 21.
• 4. In place, the Sun runs from one place to another, but God doth not remove from one place to another; but is always where he was, and shall be always; viz. In himself.
• 5. In his word and promises, Isa. 14. 24. 2 Cor. 1. 19. Rom. 46.* 1.123

Reasons,

• 1. From his perfection, all change is a kinde of imperfection; there is indeed a change corruptive and perfective; but the perfective alteration supposeth the sub∣ject to be imperfect.
• 2. He is uncompounded, therefore altogether Immutable, a pure act.
• 3. He is truly and properly eternal, therefore Immutable; for he is truly eternal, who is always the same, without beginning, change or end.
• 4. If God should change, then either he must change for the better, and then he was not best and perfect before; or for the worse, and then he is not best now.

If he should be changed, it must be from some other thing stronger then him∣self, and there is none such. Nothing without him can change him, because he is omnipotent; and nothing within him, for there is no ignorance in his minde, in∣constancy in his will, nor impotency in his power.

Object. God doth repent, Gen. 6. 6. 1 Sam. 15. 11. 2 Sam. 24. 16. Psal. 135. 14. Ier. 26. 13. & 18. 8. to repent imports a change.

Answ. God is not said properly to repent; but after the manner of * 1.124 men, not affectivè but effectivè. God doth that which men use to do when they repent, they forbear to do what they have done, and do the contrary, change their acti∣ons; Gods repenting of the evil in those places, is a putting on a resolution not to do the evil he had threatned, or not to persist in doing that which he had begun to do. There is a change in the creature, but no change in God, either in respect of his nature or decree; therefore in other places it is said, he doth not repent; that is, not change or alter his minde. God wills * 1.125 a change, but changeth not his will. The change is in us, not God; as houses and trees seem to move to them which are in a Ship, but the Ship moves and they stand firm. One may with the same will continuing immutable (saith Aquinas) will that now, this thing be done, and after the contrary; but the will should be changed, if one began to will, what he willed not before.

Object. God promiseth and threatneth some things which come not to pass.

* 1.126 Answ. Those threatnings and promises were not absolute, but conditional; and howsoever the condition was uncertain in respect of men, yet it was most cer∣tain in respect of God. His promises are made with condition of faith and obe∣dience, Deut. 28. 13. and his threatnings with an exception of conversion and repen∣tance, Psal. 7. 2.

Object. God is reconciled with men, with whom he was offended before.

Answ. The object is changed, God is still the same; as the Sun which was troublesom to sore eyes, is pleasant to them being healed; the Sun here is not changed, but their eyes.

Object. Why are Prayers or means, if God be Immutable? why do I pray or hear?

Answ. God Immutably wills both the end and the means, and therefore as he wills thy pardon, so he wills thy prayer.

Object. God created the world, and so Christ was incarnate and made man; now he that was made something he was not before, or did make something he made not before, seems to be changed. He is a man, he was not so once; he is a Creator, he was not so from eternity.

Answ. Christ did onely assume and take to himself an humane nature, he was* 1.127 not changed into it. Creation is nothing but Gods will from eternity, that the world should exist in time, so that the creature hath something now, which it had not before, but Gods will hath not.

God is not changed any way, though he change his actions according to his* 1.128 good pleasure.

• 1. This is terrible to wicked men, God is unchangeable, which hath threatned to curse them, and bring destruction upon them; they must change, or else* 1.129 there is no repealing of the curse. The wicked hope he will change, the godly fear he will change.
• 2. It comforts the godly, to whom he hath made many promises, Numb. 23. 23. Heb. 13. 5. He is constant and will perform them. He told Adam, That the Seed of the woman should break the Serpents head: He was long, but sure, for it was fulfilled at last. His Covenant is everlasting, Isa. 55. 3. I am God and change not, therefore you are not consumed, Mal. 3. 6. we should labor for Gods love, it is a free hold, and like himself, Immutable; whom he loves once, he loves for ever: Gods people shall never fall from Grace, never be wholly overcome of Tempta∣tions.
• 3. We should imitate Gods Immutability in a gracious way, be constant in our love to God and men, in our promises and good purposes; as the Martyr said,* 1.130 Rawlins you left me, and Rawlins you finde me; we should pray for the establish∣ment of our faith and patience.
• 4. We should admire the glorious nature of God; for what an Infinite glori∣ous God must he be, which hath had all that happiness and glory from eternity. 2. Worship the true God, because he is immutable, and we shall be so hereafter, being made most like to him, Psal. 102. 27.
• 5. It confutes the Eutichians and Ubiquitaries, which held, That the God-head became flesh; Can a Spirit be a body, and both visible and invisible?

CHAP. VI. That GOD is Great in his Nature, Works, Autho∣rity, a necessary Essence, Independent, wholly One.

GOd is exceeding Great, 1 Kings 8. 42. 2 Sam. 7. 22. Psal. 95. 3. and 96. 4.* 1.131 and 99. 2, 3. and 145. 3. Tit. 213. God is great and greatly to be praised, and who is so great as our God? He is great:* 1.132

• 1. In his Nature and Essence.
• 2. In his Works.
• 3. In his Authority.

His name is Great, Ier. 10. 6, 11. Iosh. 7. 9. his power is Great, Psal. 147. 5. his acts are great, Psal. 111. 1. his judgements are great, Exod. 7. 4. he is great in counsel, Ie▪r. 32. 19. and mighty works, Deut. 32. 4.

There is a double Greatness,* 1.133

• 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 Immaterial Essence.
• 2. Of Perfection, Worth and vertue, and that is abundance of all excellen∣cies* 1.134 and largeness 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 chief∣est felicity.

He is perfect: 1. In the highest degree of perfection, simply without any re∣spect or comparison. 2. He is perfect in all kindes, 1 Iohn 1. 5. Iohn saith, he is light, in which there is no darkness, * 1.135 that is, Perfect and pure without the least mixture of the contrary, the author and cause of all perfections in all the crea∣tures, they are all in him, but more perfectly, and in a perfecter manner. God is most absolutely perfect, Iob 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 himself, 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 is such was sufficient God.
• 2. Gomer, The verb is used five times in the Psalms; * 1.136 as much as perfect from the effect, because God doth continually preserve to the end.
• 3. Tom, Iob 37. 16. It signifieth both Simple and Perfect.
• 4. Calil, à Col. omnis, that in which all good things are.

God is perfect:* 1.137

• 1. Essentially, he is perfect in and by himself, containing in him all perfections eminently, Matth. 5. 48. he hath all needful to a Deity.
• 2. Nothing is wanting to him, he hath no need of any other thing out of him∣self,* 1.138 Iob 22. 2, 3. Psal. 16 2.
• 3. Originally, he is the cause of all perfection; what hast thou, which thou hast not received? Iames 1. 17.
• 4. Operatively, all his works are perfect, Deut. 32. 4.

A thing is perfect:

1. Negativè, which wanteth nothing which is due by nature to its inte∣grity.

2. Primativè, which wanteth no perfection, and so God onely is Perfect.* 1.139

2. God is great in his works, Deut. 4. 36. Psal. 111. 2. Iob 5. 9. Gods perfecti∣on stands in an infiniteness of goodness (Matth. 19. 17.) wisdom (Rom. 11. 33.) power, (Gen. 17. 1.) perfect wisdom, goodness, righteousness, moderation, holiness, 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 work of Creation is a perfect work, he made all things in unsearchable wisdom; no man could have found any want of any thing in the world, which might be reasonably de∣sired; no man could have found there any evil thing worthy to be complained of. The work of providence is perfect, all things are carried in perfection of wis∣dom, justice and goodness. So is the work of Redemption likewise perfect. The perfectest measure of justice, wisdom, truth, power, that can be conceived of, doth shew it self forth in that work.

Reason. Such as the workman is, such must the work be, a perfect Artists work∣manship will resemble himself. The perfection of God, is his incomprehensible fulness of all excellencies, he is absolutely and simply perfect.

Object. Why doth God use the help of others?

Ans. Not out of need, as the Artificer his Instruments, so that he cannot work

without them; but out of choice and liberty, to honor them the more. Hence sometimes he will use no means at all, sometimes contrary means, to shew that they help not, and that we should not rely upon them.

Object. Why is there sin in the world, seeing God needs not any glory that comes to him by Christ, and by his mercy in pardoning of sin? Why doth he suf∣fer it.

Answ. Because sin is not so great an evil, as Christ is a good, and therefore God would not have suffered sin, if he could not have raised upto himself mat∣ter of honor; God makes an Antidote of this poyson.

Object. How comes it to pass, that God makes one thing better then he did at first? as in the Creation, all things had not their perfection at first.

Answ. 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 bet∣ter then it is, because it consists in indivisibili. God makes not our graces perfect in us, because he aims at another end.

Gods perfection hath all imperfections removed from it, 2 Tim. 2. 13. Titus 1. 2. Iames 1. 3. There be six imperfections found in every Creature: 1. Contingency. 2. Dependence. 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, unlitedness in respect of time and place, and unchageable∣ness, I have handled already; I shall speak of the other three, when I have dis∣patched this Attribute of Gods Greatnes 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 works; now his greatness in Authority is to be considered.

He is a great King, he hath soveraign, absolute and unlimited Authority over* 1.140 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 gi∣ven him in Scripture. He is the high and lofty one, Isa. 57. 15.

• 1. In respect of place and dwelling, he is in heaven, Eccles. 5. 2. above the* 1.141 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 wisdom, power, justice, mercy, then all creatures.
• 4. In respect of State and Dominion; he is exalted in Authority, power, juris∣diction; he is above all, as Commander of all.* 1.142

God hath supreme dominion and power over all creatures, to order them as he pleaseth, Iob 9. 12. and 33. 12, 13. and 34. 13, 14. Ier. 16 6. Isa. 45. 9. Dan. 6. 26. Rom. 11. the 4. last verses. and 9. 15, 16, 17, 18.

Dominion in the general is twofold:

• 1. Of jurisdiction, whereby he ruleth all subject to him, as he pleaseth.
• 2. Of propriety, whereby he having a right to every creature, may order it as he pleaseth.

The first is implyed in that of Iames 4. 12. there is one Law-giver, who is able to save and to destroy.

The second, in that he is called the Lord of the earth; and all the beasts of the field are said to be his.

Gods Dominion is that absolute right and power, whereby he possesseth all things as his own, and disposeth of them as he pleaseth, God over all, Rom. 9. 5. Ephes. 4. 6.

Reason. The supreme excellency of his nature; whereby he is infinitely above, not onely those things which are actual, but likewise possible.

Gods first dominion of jurisdiction hath these parts:

• 1. To Command.
• 2. To forbid; as Adam the eating of the tree.
• 3. To permit: thus he suffers sin to be, being Supreme Lord.
• 4. To punish or reward.

Secondly, his dominion of propriety consists in these particulars:

• 1. That he can order every thing as he pleaseth for his honor and glory, Psal.* 1.143 8. 1. the strange punishments laid on Pharoah, were for this, God raised him up to shew his glory.
• 2. He is bound to give none account of what he doth; that is true of God,* 1.144 which the Papists attribute falsely to the Pope, none may say to him Cur ita facis?
• 3. He can change and alter things as he pleaseth, Dan. 2. 21. as when he bid Abraham kill his Son, and the Israelites take the Egyptians goods.
• 4. He can distribute his goods unequally to whom, and when he pleaseth, to one health: sickness to another.

The adjuncts of this dominion:

• 1. It is Independent on any other, he hath this Dominion of himself, as he is God of himself, Dan. 4. 17. Ezek. 21. 25, 26.
• 2. Universal; it comprehends all places, times; this Kingdom is everlasting, God rules in heaven, earth, hell, Iames 5. 4.
• 3. Full and Perfect, 1 Chron. 29. 11, 12. His Dominion is infinitely greater then all others.
• 4. It extends to the soul and heart; God is called the Father of Spirits, the* 1.145 hearts of Kings are in his hand; he can terrifie the conscience.

We should first prefer God above all things: The greatest person in any soci∣ety* 1.146 is set before the rest. The Sun is respected above other Stars; the King above other persons; we should highly esteem his favor, Isa. 40, 12. there is a lofty description of Gods greatness.

Secondly, We should perform all duties to him with the greatest care, dili∣gence and reverence, and in the highest degree; love him greatly, fear him great∣ly, praise him with all our might, yield unto him a service proportionable to his incomprehensible greatnesse, Great is the Lord, and greatly to be praised, 1 Chron. 16. 25. Psal. 145. 3. and to be feared, Psal. 76. 7, 11.

Thirdly, It is a terror to all those to whom this great God is an enemy. The wrath of a great King is terrible, he must needs inflict great punishments on such a•• rebel against him.

Fourthly, Here is great consolation to those to whom he is a Friend and Father; he will do great things for their good, they shall have great happi∣ness.

We should choose the Lord to be our portion, for in him alone is true happi∣nesse,* 1.147 and contentednesse to be found; in our wants we should confidently go to him for help, he being perfect can supply them.

We should place all our confidence in God alone, expect all good things from

him, since he is an inexhausted fountain of all good things; we should imitate him,* 1.148 Be perfect as our heavenly Father is perfect. Let Patience have her perfect work. Let us perfect holinesse in his fear. Those which would be excellent Orators propound to themselves Cicero and Demosthenes to follow. Paul pressed on forward; Labor first to be perfect in heart, Psal. 119. 80. then in your wayes. This may serve also* 1.149 to comfort the godly against their weaknesses; God will make his works perfect. He that hath begun a good work in them, will perfect it; they should be comfort∣ed therefore against all their imperfections to which they are subject in this life, and seek perfection from him. He will supply all their wants, bear with them here, and make them perfect in the other life, 1 Cor. 15. 28. the understanding shall have* 1.150 perfect sight, the will perfect goodnesse, the heart perfect joy.

We should not mutter under any affliction; for he himself cannot do better then he doth, he makes all things perfect, Eccl. 3. 11. Every thing beautiful in its season, this is the most perfect state and condition for thee, and so account it, God hath perfect wisdom, power, love.

Let us not be puffed up with any thing we do to him; the Papists abound in this when they maintain merit; for that supposeth some eminency, as if God needed their graces, obedience and service; but let us walk more humbly; say rather, If I had no corruption in me, if I could do every duty required with as much purity as Angels; yet this would adde nothing to thee; thou art a perfect God, perfectly happy, though I were not at all.

Gods works are wonderful great; farre exceeding the power of all creatures,* 1.151 either to do the like to them, or to stop and hinder them. Let all the men on earth lay their hands and heads together, let all Kings unite their counsels and their for∣ces; Can they make an Earth-quake, a Whirlwinde? Can they make the thun∣der to roar? Can they cause the flashes of lightening to flame out? It is not a mortal worme to whom the course of nature will submit it self. And if God will that these effects be wrought, what can any man, all men do for the hindering thereof?

2. Gods works are unsearchable, and past finding out, Iob 5. 9. Who can dive into the secrets of Nature, and tell us the true reason of the Winde, the Earthquake, the Thunder, the Rain, the Snow? We cannot dive into the bottom of Gods Works, nor finde them out by any study or wisdom.

3. We should so much the more honour, dread, and wonder at God, by how much we can lesse comprehend his works.

4. Let us learn often to contemplate God in his Works; see his Goodnesse, Greatnesse, Wisdome, Power in them, and so we shall profit much in the know∣ledge of him.

The exaltation of God is a terror to those who will needs be his Enemies, and* 1.152 slight and disesteem him, as the greatest part of men do. O how unhappy are they, that have so high and so a great a person to be their Enemy, seeing they have no∣thing to save themselves from his wrath.

2. We should labour to exalt him now, by striving to form and fix in our selves a most reverent esteem of him, and by exercising in our selves this vertue of ho∣nouring God, often reviving in our mindes these thoughts, How high is God, and making them familiar with him; Oh how excellent is he that hath made and governs all! Why do I not esteem him more and more! The more we can lift up our hearts to exalt God, the more we shall grow in all holinesse and righte∣ousnesse.

3. His friends and servants shall also be exalted at last, though for a time despi∣sed and set light by.

We should often and seriously consider of this great Perfection of Gods Na∣ture, Authority and Works. The very Saints and Angels have a Negative Im∣perfection,

though not a Privative; they are not deprived of that which should be in them, but there are many Perfections which they have not. God is simply and universally Perfect; and he only hath all kinde of Perfection, according to his Essence.

God is a Necessary Essence.* 1.153

Contingency is found in the Essence of every creature, it might not have been, as well as have been; it may not be, as well as be; there was once a possibility of its not being; as there is now a possibility of its not being; yea, there was an equal or great∣er possibility of its not being, then its being.

God is a necessary Essence; it is absolutely necessary that he should be, and he cannot but be, and be as he is, and his actions upon himself are altogether and sim∣ply necessary; they must be as they be, and cannot but be so.

God is Independent, Isai. 44. 6. Revel. 1. 8. and 21. 6. and 22. 13. Rom. 11. 35, 36.

Every Creature as a Creature, is Dependent, and hangs upon some other thing* 1.154 then it self, and ows its being and continuance to another, Nehem. 9. 6. It hath causes of its being, from which, of which, by which, and for which it is; and further then these causes did, and do contribute to its being, it cannot be. The An∣gels have an efficient cause and end, and they do as much stand indebted to God for their being and continuance as the poorest worm; and would no more have been without God, nor continue to be, then the silliest Gnat; but God is altogether Inde∣pendent of himself, by himself, for himself; he hath no causes, but is to himself in stead of all causes.

He is what he is, without any help from any other thing; as himself shews in his Name, I am that I am.

There are many things which have a beginning from some other thing; there must be something therefore that is of it self, or else we should wander infinitely, a self-essence and subsistence. Gods being is neither ab alio, ex alio, per aliud, nor propter aliud.

We should acknowledge God to be a Necessary and Independent Essence.

3. God is wholly one, Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10.* 1.155 All creatures are subject to multiplication; there may be many of them, and are many; many Angels, Men, Stars, and so in the rest. Not one of them is singular and only one so; but one might conceive that there should be more; for he that made one of them, can make another and another, and as many as he pleaseth; but God is simply one, singular and sole Essence; there neither is, nor can be more then one God, because he is the first and best Essence; and there can be but one first, and one best. He is Infinite, and there can be but one Infinite, because either one of them should include the other, and so the included must needs be finite, or not ex∣tend to the other, and so it self not be Infinite.

There was a first man, and a first in every kinde of creature, but not any Abso∣lute first save God: one Eternal, and one Incomprehensible, saith Athanasius in his Creed.

There can be but one chief Good, which we desire for it self, and all other things for it, say the moral Philosophers; and this must needs be God, for no infinite Good can be conceived but He.

Some places of Scripture simply deny other gods; and others exclude all but this one God; Though there be gods many, and Lords many; that is, that are so called,* 1.156 and reputed by men, who deceive themselves in their own imaginations; yet to us (in the Church) there is but one God. Zech. 14. 9. after Christ shall come, the Gen∣tiles with the Jews shall all worship one and the same true God.

That which is perfect in the highest degree can be but one; because that one* 1.157 must contain all Perfections; that which is omnipotent can be but one; if one can do all things, what need is there of many gods? if there were more gods then one, we might and ought to do service to more then one, to acknowledge them, praise and love them, and be at least in minde ready to obey them. If they should com∣mand us any thing, we might lawfully seek to them for what we need, and give thanks to them, for what we received. But the Lord professeth himself to be a jealous God, and cannot endure any Copartner in worship. The Romans refused Christ, because they would have had their gods with him, and he would be wor∣shipped alone without them.

He is one God

Not numerically, * 1.158 as one is a beginning of number (for that is a quantity) but transcendently, as Ens and unum are counted only one, solely and alone God; there cannot be two Infinites in Essence, for then one should not have all the other hath in it; God is Infinite, for of his Greatnesse there is no end.

Secondly, Others would be imperfect or superfluous, he being Infinite and Perfect.

Thirdly, From his Absolute Lordship, and Dominion over all; He is King of Kings, and Lord of Lords. My God (said Luther to the Pope) will make your God know, that you are too weak for him. If there were two Gods, there would be a strife between them (as between Caesar and Pompey) who should be the greater and chiefest of all. God may be said in a special manner to be one, two several wayes.

• 1. For the Purity and Simplicity of his substance, which is not compounded with any thing else. For that is most truly and properly one, which is nothing but it self, and hath no other thing mixed with it. God is so pure and simple an Essence, that he is not compounded so much as of parts.
• 2. From his Singularity, because there are no more Gods but one, God is not* 1.159 only One, but he is also the only One. He is such a one as hath no Copartners in worship. Both which Titles are expresly ascribed unto God in the Scriptures: Both that he is One, and that he is the only One. God is not only Unus, but also Uni••us, or to use S^t Bernards word, Unissimus. If that word may be used, he is of all things the Onest. Socrates and Plato in their definition of God, ascribe to him Uni∣ty, with particular respect unto his singularity.

Pythagoras his advice to his Scholars was to search the Unity.

There is a threefold Unity; * 1.160 First, of Persons in one Nature, so there is one God, Deut. 6. 4. The second, of Natures in one Person, so there is one Christ, 1 Cor. 8. 6. Thirdly, of sundry Natures and Persons in one quality; so there is one Church, Cant. 6. 8. The Socinians reject these three Unions, because they so far transcend reason, and they receive not those things, which their reason cannot comprehend.

The more we content our selves with God only, the happier we are; he is the* 1.161 only infinite Riches, Wisdom, Goodnesse; how happy are they that have him in quo omnia? spend all thy pains in getting him.

2. If he be your enemy, there is none else to rescue you; he is God, and there is none else; he will destroy, and none shall be able to deliver out of his hands.

3. It shews the wickednesse of those, which set up other gods, besides the true God. The Epicure makes his belly, and the covetous man Gold his god. Some worship stocks and stones; this is a great dishonour to him: the Papists worship the Crosse, Invocate Saints and Angels, make a god of the Pope.

The Heathens were guilty of Polytheism, * 1.162 they worshipped many gods: they had their Dii majorum, and Minorum gentium. Hesiod reckons up thirty b 1.163 thou∣sand gods; They had their Dii mortui Idols, Mortales men, and Mortiferi lusts. The Romans had their Capitol full of gods, yet the Geese preserved it, whom Au∣gustine thus derides, Dii dormiebant, anseres vigilabant. The Manichees said there were two gods: The Tritheites that there were three.

The Heathens multiplied gods, because men cannot be happy without Associa∣••••s they thought God could not see, Isa. 55. 8, 9.

This is the very first of all Gods Commandments, Thou shalt have no other gods before me. If there were more, for us not to acknowledge, adore and honour them, were a wrong and act of injustice against them; so the first and foundation of all the rest of the Commandments, should be a most injurious and unlawful Com∣mand; and therefore we must either conceive of him, which gave that Command∣ment, as a most envious, vain-glorious, arrogant and self-seeking God, that could not endure that other gods, perhaps his equals, should enjoy their due glory and homage (which were most absurd and blasphemous) or else we must needs confess that which is the truth, That he forbad us to make any other, because there is no other, c 1.164 and he would not have us mis-place our devotion and service, by tendring it to that which is not god.

If there be many gods, then either they must all be Subordinate, one being Su∣periour; or else Coordinate each being equal to other. If one be inferiour to ano∣ther, that which is at the Command of another, or exceeded by another, is not God; if coordinate and equall, then one of them may crosse another; or many may hinder one, and what can be hindered in its working is not God.

If there be more gods, they cannot be Eternal; for an Eternal being admits not of multiplicity; for that is Eternal which is simply first; and that which is simply first hath nothing of as long a continuance as it self.

God united heaven and earth, and made them one world, the Sea and the Land, and made them one Globe; soul and body, and made them one man; Jews and Gentiles, and made them one Church; Adam and Eve, and made them one flesh, nay, God and man, and made them one Christ.

CHAP. VII. Of Gods Understanding that he is Omniscient, and of his Will.

THe next Attribute in God is his Understanding; which is the Divine a 1.165 Es∣sence, Understanding, and knowing all things alwayes, and by one act. It is called also Science, Knowledge and Omniscience. God knows all things, because first he knew himself b 1.166 directly in himself, by himself, and prima∣rily as a most perfect object; which knowledge in God, is of Absolute Necessity (for he could not exist without the knowledge of himself) and infinite apprehend∣ing an infinite object, Psal. 147. 5.

Secondly, Because he knows the creatures all c 1.167 and singular d 1.168 viz. all things which have been, are, or shall be, might have been, and may be; not only the substances, but all the accidents of creatures, not only things necessary, but also contingent, all good things by himself, and all evils by the opposite good; and that infallibly without error.

For the manner of Divine Knowledge, God knows all things by his Essence, not by Species abstracted from the things; for so things should be before the Dis∣vine Knowledge, on which yet they depend. God doth not understand by di∣coursing from a known thing to that which is unknown, in a doubtful and succes∣sive reasoning; but by looking on them, and by one most simple individual and eternal Act comprehending all things. He apprehends by one Act of his Under∣standing, and by himself simple things without Species, compound without com∣position and division, Syllogisms and consequences without discourse; Lastly, he most perfectly understands all the multitude of things without distraction, and di∣stance both local and temporal, without distinction of former and later, past or future, according to the beginning, progresse and end, possessing all things toge∣ther, and alwayes present; which with us are revolved in time, Dan. 2. 21, 22. 1 Cor. 3. 19, 20. Isa. 44. 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9, 10, 11.

The Scripture proves Gods Omniscience.

1. Affirmatively or Positively, Iob 28. 24. 1 Sam. 2. 3. he is called by Hannah in* 1.169 her Song, a God of Knowledge, 1 Sam. 16. 7. 1 King. 8. 39. Psa. 94. 11. He knows from eternity, by one simple Act, before all time, before there was a world; second∣ly, certainly; he cannot be deceived.

2. Negatively, Iob 42. 2. Psal. 139. 45. Heb. 4. 13.

3. Metaphorically and Figuratively, for when eyes and ears be given to God, his Omniscience is signified, 2 Chron. 16. 9. Psal. 11. 7. when he is called light, •• Iohn 1. 5.

2. It is proved by Reason.

1. By way of negation, ignorance is a defect and imperfection; but God is most Perfect, therefore all ignorance is to be removed from him.

2. By way of Causality; God governs all things in the whole Universe, and di∣rects to convenient ends even those things which are destitute of all Knowledge

and Reason. Therefore he fore-knows and sees all things; all creatures are Gods works, and an Artificer knows his work; the Prophet knew what was in Gehezi's heart, God revealing it to him. God made the heart; shall not he know it?

3. By way of eminency. God hath made creatures intelligent and full of know∣ledge, viz. Angels and men; therefore he knows and understands in a far more per∣fect and eminent manner, Psal. 94. 10.

He knows.

1. The substantial natures of all other things; as of Angels, Men, Beasts, Plants, Gen. 1. He saw all things which he had made. Matth. 6. He is said to take care of Spar∣rows, which could not be without knowledge.

2. Their accidentals, as actions and passions with the circumstances of them.* 1.170 Hence he is said to know the hearts and try the reyns of men; and there is nothing hid from him. Mat. 6. The Father which seeth in secret.

3. He knows things which are to come, not as if they were to come; for to him all things are present. God makes this an argument of his Divinity, when he bids them see, if their Gentile gods can tell what is to come. He doth not only know what things naturally shall be, but likewise what is possible.

By his Prophets, he hath often foretold future things.

4. He is privy to all our actions, Psal. 119. 168. Iob 34. 21, 22. 2. Knows our words, 2 Kings 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts, Prov. 15. 11. Iob 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he sees and knows the heart, Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27. Apoc. 2. 23. He made the heart, and will judge men for their thoughts, he gives laws to the heart, saying, Thou shalt not covet thy neighbours house; else God were not Infinite in Knowledge, if he knew not the heart.

Our Understanding differs from Gods many wayes:

• 1, We have our knowledge from others, from him; he his from himself. He understands by himself without any help; man needs many helpers, his senses, fan∣cy, and intelligible Species.
• 2. In extent; we know but some things, he all, general and particular.
• 3. Our knowledge is simply finite, but Gods infinite.
• 4. We understand things by Species or Images, abstracted from them: he by his Essence.
• 5. We understand things successively one after another, with pains of discourse, proceeding from an unknown thing to a known, or from a lesse known to a more known: but God knows all things together, and by one most Simple, Immutable, and Eternal Act of Understanding.
• 6. He knows himself, and all other things perfectly, all things past, present* 1.171 and to come, open, secret, certain, contingent, that which shall be, which shall never be; we cannot shew the Causes nor Properties of an Herb, and un∣derstand onely those things which are, or at least have been, and we know doubt∣ingly.

There is in God (say the Schoolmen) Scientia visionis & simplicis intelligentiae. the object of the first is all things possible, of the other only things which really are, have been, or shall be. Visio enim terminatur ad existentiam rei, non ad solam possibilitatem, saith Bellarmine.

• 1. This is a terror to the wicked, who is ignorant of God, 2 Thess. 1. 8. The study of the knowledge of God, and our Lord Jesus Christ, is the highest, noblest, the most soul-perfecting and exalting knowledge that can be; all other knowledge without this will nothing advantage us.
• 2. It is necessary for us to be ruled by him, who is so full of Know∣ledge, and to believe all which he saith by way of relating, promising, threatning.
• ...

• 3. This may comfort Gods people, My witnesse is in Heaven, said Iob:* 1.172 If they know not how to expresse themselves in Prayer, God knowes their groans.

To Gods Understanding are referred his Wisdome, or Prudence, and Pre∣science.

The Wisdome or Prudence, and counsel of God, by which God rightly perceives* 1.173 the best reason of all things which are done. Hence it is that all things are joyned and knit together in a most perfect harmony, and beautiful order, so that they well agree, both amongst themselves and with God.

God is wisdom it self, Prov. 8.

His Wisdom is,

• 1. Infinite, Psal. 136. 5. and unsearchable Iob 11. 7.
• 2. Essential to himself. He is the only wise God, Rom. 16. 27. 1 Tim. 1. 17. He is wonderfull in counsel, and excellent in working, Isa. 28. 29.
• 3. He is perfectly, originally, unchangeably wise, Isa. 40. 13.
• 4. The fountain of all wisdom; Was there such wisdom in Adam, to give names to things according to their natures? and in Salomon to discourse of all things? and is there not much more in God?

Wisdom e 1.174 is an ability to fit all things to their ends. He that worketh for a wor∣thy and good end, and fitteth every thing unto it, worketh wisely. God doth four Actions to all his Creatures as Creatures, viz.

1. He made them. 2. Sustaineth them. 3. Actuateth them. 4. Guideth and di∣sposeth them all wisely; aiming at a noble end, viz. his own glory, content and sa∣tisfaction.

He hath set also to each of them special ends, to which they serve in nature, and that end is the mutual preservation one of another, and common beautifying of the whole workmanship, in subordination to that high end of his glory; and so he hath sitted each thing for that particular end he made it; and all for the universal end, to which he intended all. The Sun was made to distinguish day and night, and the several seasons, it is most fit for that end, it is most fit for the end in its quantity, quality, motion, and all that pertain to it. God made grasse for the food of Beasts, it is fit for that end; so in the rest.

Wisdome hath two principal acts, Fore-sight and Fore-cast, by which a man can before hand see what will be after to make his use of it; 2. Disposing and order∣ing things, by taking the fittest means and opportunities to attain his own good and right ends. This vertue is Infinitely in God, for he doth fore-see all things eternally; and in time disposeth of them most fitly, by the fittest means and op∣portunities for the best that can be, to his own glory, which is the highest end that he can and should aim at; for to that which is the best of all things, must all things else be referred; therefore God is the onely wise God. Gods knowledge differs from his wisdom, in our apprehension thus. His knowledge is conceived as the meer apprehension of every object, but his wisdom is conceived as that where∣by he doth order and dispose all things. His knowledge is conceived as an act; his wisdom as an habit or inward Principle; not that it is so, but only we apprehend it in this manner.* 1.175

Gods wisdom is seen in these particulars:

• 1. In making of this great world, 1 Cor 1. ••1. all things therein are disposed in the best Order, Place, Time, by the wisest Architect. How doth David in the

• ... Psalms admire the wisdom and power of God, in making of the world, Psal. 136. 5. and 104. per totum. Much wisdom and art is seen in the Sun, Stars, creeping things; Salomon in all his glory was not comparable to one of the Lilies; for that is na∣tive and imbred, his adventitious.
• 2. In particular, in making of man, the little world. David is much affected with this, Psal. 139. 14, 15.
• 3. In the Order which is in these things, God hath made every thing beautiful in his season, saith Salomon. He is called The God of order. Psal. 19. The heavens are said to have a line, which is likewise called their voice, because God by this ex∣act order and art, which he shewed in making of them, doth plainly declare to all the world, his Glory and Power.
• 4. In that nothing is defective or superfluous.
• 5. In contriving things by contrary means. He brings about contrary ends, by contrary means; by death he brought life to believers, by ignominy and shame the greatest glory. By terrors for sin, he brings the greatest comfort, and leads men by hell to heaven.
• 6. By catching those which are wise in their own craftinesse, Psalm. 59. Iob 9. 4.
• 7. In finding out a way to save man by Christ, Ephes. 3. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.176 Wisdom in many curious passages, 1 Pet. 1. 12. the very Angels desire to pry into this Mystery; and indeed here was so much wisdom, that if the understanding of all men and Angels had been put together, they could not have devised a possible way for mans salvation.
• 8. In the Church, in the Oracles of Scripture, exceeding all sharpnesse of* 1.177 humane wit, in the Original, Progresse, Change, and migration of the Church, and other mysteries of the Gospel, the profound and immense wisdom of Gods counsels shines.
• 9. In the particular passages of his Providence to his Children, about their out∣ward condition; in taking David from the sheep-fold to be a King; but how much misery did he undergo before he was setled? So to Iacob, Abraham and Paul; in do∣ing them good by their sins, making them wary.
• 10. In heaven, in which the Counsels, Acts, Decrees, and Promises of God (all obscurity being removed) shall be most clearly unfolded.

Dost thou want wisdom, go to this fountain, Iam. 1. 5. Psal. 94. 10. all the wis∣dom* 1.178 of men and Angels comes from him. The godly have a most wise teacher, Iob 36. 22.

2. Take heed of trusting in thy own crafty wisdom, 1 Cor. 3. 18.

3. Gods wisdom cals for our fear; the people feared Salomon for his wisdom; and praise, Rom. 16. 27.

4. The order and variety of things ariseth not from nature, but the Divine working.

5. We should be content with the portion which God gives us, that weather which he sends, those troubles he brings on us; since he is wisest, and knows best what is fittest for us, and when is the best time to help us.

6. Admire that in the works of God which we understand not: Gods wisdom is unsearchable, and his counsel like unto the great depth.

7. Be constant and diligent in reading and pondering upon the Scriptures; they* 1.179 will make you wise to Salvation, to which adde Prayer and Practice.

A holy close conversation, walking according to the rule of the Gospel, is a Christians only wisdome, Ephes. 5. 15, 16. Fifty times in the Proverbs a godly man is called a wise man, and every wicked man a fool; see Prov. 4. 7.

Reasons. 1. Such a conversation is most conformable to the rule of wisdom, the word of God.

2. All the Properties of wisdom are to be found in it.

1. A great part of wisdom is to choose that which is a real good, to propound the greatest good for his end, Eccles. 12. 13.

2. A wise man searcheth into the bottom of things, sees them inwardly; ma∣ny things appear good that are not so, this is onely found in a holy conver∣sation.

3. Another property of wisdom is to take a right way to attain his end.

4. He will loose no opportunity, but pursues the chiefest good with all his might, A wise mans eyes are in his head. A fool hath a price in his hand, but no heart to it.

5. He will part with a lesser good for obtaining a greater.

6. Wisdom acts men by the highest principles, and is seen in a right judg∣ing and esteeming of things and persons, Daniel 4. 17. puts men upon the noblest actions, Prov. 15. 24.

Gods Prescience or Fore-knowledge is that, whereby God fore-knew all future things necessarily, certainly, immutably, and from everlasting. Neither fore-know∣ledge* 1.180 f 1.181 nor remembrance are properly in God, all things both past, and to come, be∣ing present before him.

Although Gods prescience bring not a necessity upon events, yet it is necessary for all things to happen so as God hath fore-told, because God so fore-knows, as he hath decreed and wil'd it shall be; but his decree give existence.

A certain Science and Prediction of future and contingent things, is that first mark by which we are taught to distinguish the true God from Idols, Isa. 41. 23. Vide Voet. Thes. de Scientia Dei, p. 251, 252, 253.

So much for Gods Understanding; his Will follows; by which God g 1.182 freely, immutably, and efficaciously wils and approves of Good, and that only, both the chiefest and first, viz. himself and his own glory, as the end, Prov. 16. 4. and Rom. 11. 36. Iohn 8. 50. and also the secondary, inferiour and subordinate good, viz. that of the creature, as farre as it hath an Image of that chiefest good, and tends as a mean to that ultimate end. God wils, 1. Most freely; for as liberty is essential to every will; so it is chiefly proper to the Divine, because it is a will especially; yet God wils good necessarily with a necessity of Immutability, but not with a necessity of coaction; for he is necessarily aud naturally Good, and that which he once willed, he alwayes wils immutably and yet freely; 2. God wils efficaciously; for no man resisteth, nor can resist his Will, Daniel 4. 32. Rom. 9. 19. Voluntas Dei semper impletur aut de nobis aut à Deo in nobis. Au∣gustine.

• 1. For a faculty or power of the soul whereby we will; so we say there are these faculties in the soul, the understanding and the will. So for that faculty of willing which is in God, so it is one with Gods Essence.
• 2. For the act of his willing called volitio: so it is one also with his Essence. For* 1.183 as he is Eternal and Immutable, so is also his will.
• 3. The Object or thing willed, so Iohn 6. This is the will of my Father, that is, that which he willeth and hath decreed. So we say, It is the Princes will, that is, that which the Prince willeth; he willeth his own glory chiefly.

Gods will is his Essence h 1.184 whereby he freely willeth good, and nilleth evil; or it is a faculty whereby God chooseth all and only good, and refuseth all and on∣ly evil.

The Will of God is:

• 1. Most holy, Rom. 12. 2. Psal. 119 137. the rule of justice, Lam. 3. 37: Ephes. 1. 11. Deut. 29. 29. Isa. 8. 20.
• 2. Eternal, Rom. 9. 11.
• 3. Unchangeable, Mal. 3. 6. Rom. 11. 1.

The will of God is one and the same, but it is i 1.185 distinguished

1. In respect of the object into voluntatem beneplaciti & placiti. God wils good things, and good effects with the will of his good pleasure, approving them first of all, and by himself, he intends their end and means, Ephes. 1. 5. but evil and evil effects as they are evil, he nils, disapproves and dislikes. Yet he voluntarily permits evil, and as there is a good end of it, he wils it with the will of his plea∣sure, for it is good that there should be evil, Psal. 81. 12. Acts 14. 16. 1 Cor. 10. 5. Divines thus distinguish, there is volitio mala & mali, to will sin to be, is not sinful, it had never come into the world if God had not will'd it.

2. In respect of application to the creature, into

1. Absolute k 1.186, when God willeth and concludeth any thing concerning us with∣out any condition in us.

2. Conditional, when he wils, some condition being put in us; so God would have all men saved on this condition, if they can believe. The first of these is by another name called Voluntas beneplaciti, the last Voluntas signi.

Gods will is:

1. Secret, Voluntas propositi, that whereby he hath absolutely, and freely de∣termined with himself what he will do, permit or hinder.

2. Revealed, Voluntas praecepti, that whereby God hath manifested what he* 1.187 would have believed, done or left undone by his reasonable creatures, Mark 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti & signi, differs little from this. Signi is the same with revealed. Beneplacitum is the decree properly so called, which may be either hidden or manifest.

It serves first to comfort us in adversities; God is a most free Agent, there∣fore he is not bound to second causes, so as he cannot help without them, Psal. 115. 3.

Secondly, To exhort us to Sobriety in our judgement of Gods works. He is a most free Agent, therefore we should not rashly exact of him a reason of his* 1.188 deeds.

2. We should labour first to know Gods will; so did Eli, 1 Sam. 3. 17.

2. Our wils should be pliable to the will of God.

All goodnesse and truth in the creature is a conformity cum Archetypo, say the Schoolmen, of truth to the minde of God, and of goodnesse to the will of God, the first truth and goodnesse is in him; those passages therefore in some mens wri∣tings had need to be well weighed, Quaedam volita quia bona, & quaedam bona quia volita, God wils some things because they are good, as if some things were an∣tecedently good to the will of God. His will is the rule of all goodnesse, Non ideo volitum quia bonum, sed ideo bonum quia volitum. The power of grace mainly con∣sists in a ready submission to the will of God.

Reason.

1. Grace is the Law written in the heart, Ier. 31. 33. when there is a disposition there suitable to every Commandment, Praebendo vires efficacissimas voluntati, saith Augustine.

2. The highest subjection of the soul to God is the subjection of the will.

He will be obeyed as well as worshipped, as a God:

• 1. You are his servants his will should be subdued to his Masters ends, he is to have no will of his own.
• 2. You are said to be married to God, Hos. 2. 19. The woman is to subject her will to her husband, Gen. 3. 16.
• 3. Because the act of the will only is the act of the man, Actus voluntatis est actus suppositi, Psal. 119. 30. that is an act of a man, which if he were free he would choose to do, Psal. 40. 6.
• 4. The main power of sinne lies in the will, the blame is still laid upon that, Israel would have none of me, you will not come to me that you may have life, I would and you would not; I am bound (saith Augustine) Meaferrea voluntate.
• 5. The main work of the Spirit in the omnipotency of it, is seen in subduing the will, Eph. 1. 19. Psal. 110. 3.
• 6. Our sanctification shall be perfect when our wils shall be perfectly subjected to God, Heb. 12. 23.

We should be careful: 1. To do his will cheerfully, speedily, sincerely, constant∣ly;* 1.189 a Christian makes God in Christ his portion, that is his faith; and the word of God his rule, that is his obedience.

3. Be patient under the hand of God in all afflictions, for nothing can befall us but that which is the good pleasure of our heavenly Father.

3. We should not depart from the Word of God, but make that the warrant of all our actions; for there is nothing sinne but what God forbiddeth; and nothing acceptable, but what he commandeth. A man may with a good will, will that which God nils; as if a good Sonne desire his Fathers life whom God would have die, and one may will with an ill will, that which God wils with a good will, as if an ill Sonne should desire his Fathers death, which God al∣so wils.

4. Pry not into the Lords secrets, they belong not unto thee, but be wise unto Sobriety.

5. We should be afraid to sinne against God, who can punish how he will, when he will, and where he will; God wils seriously the conversion of all men, by the preaching of the Word, Voluntate approbationis, by way of allowance, but not Voluntate effectionis & intentionis, not effectually, by way of full intention to work it in them. It is one thing to approve of an end as good, another thing to will it with a purpose of using all means to effect it. Gods Commandments and Exhorta∣tions, shew what he approves and wils, to be done as good; but his promises or threatnings shew what he intendeth effectually to bring to passe.

Under Gods will are comprehended affections which are attributed to God, and are divers motions of his will according to the diversity of Objects. Yet they are not sudden and vehement perturbations of God * 1.190 as they are in man, rising and fal∣ling as occasion serves, but constant, fixed, tranquil, and eternal Acts and Inclina∣tions of the will, according to the different nature of things, either contrary or agreeable to it. There are in man some habitual and perpetual affections, as love and hatred, much more hath the Eternal will of God Eternal affections, whiles it moves it self to the objects, without alteration, impression and passion. God is so far affected toward particulars, as they agree or disagree with the universal and immutable notions and Idaeas of good existing in God from Eternity; so God hates evil and loves good, both in the abstract and universal Idaea, and also in the concrete in particular subject as farre as it agrees with the general.

CHAP. VIII. Of Gods Affections, his Love, Hatred.

THe Affections, which the Scripture attributes to God, are

1. Love which is an act a 1.191 of the Divine Will, moving it self both to the most excellent good in it self, and to that excelling in the reasonable crea∣ture, approving it, delighting in it, and doing good b 1.192 to it, Iohn 6. 16, 35. Rom. 5. 8. In which definition two things are to be noted.

1. The Object of Gods Love.

2. The Effect or Manner of Gods Love.

The primary object of Gods Love is himself, for he taketh great pleasure in him∣self, and is the Author of greatest felicity and delight to himself. The Father, Son and holy Ghost, love one another mutually, Matth. 3. 17. and 17. 5. Iohn 3. 33, 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The secondary Object of Gods love* 1.193 is the reasonable creature Angels and men. For though he approve of the goodnesse of other things, yet he hath chosen that especially, to prosecute with his chiefest love: for these Reasons.

• 1. For the excellency and beauty of the reasonable creature, when it is adorned with its due holinesse.
• 2. Because between this onely and God, there can be a mutual reciproca∣tion of love, since it onely hath a sense, and acknowledgement of Gods good∣nesse.
• 3. Because God bestows Eternity on that which he loves; but the other creatures besides the rational shall perish.

Gods love to Christ is the foundation of his love to us, Matth. 3. 17. Ephes. 1. 6.

God loves all creatures with a General Love, Matth. 5. 44, 45. as they are the work of his hands; but he doth delight in some especially, whom he hath chosen in his Son, Iohn 3. 16. Ephes. 1. 6. Psal. 106. 4.

God loves his Elect before they love him; his Love is actual and real in the pur∣pose of it to them from Eternity. There are four expressions in Scripture to prove this:

• 1. He loves his people before they have the life of grace, Ephes. 4. 5. 1 Iohn 4. 19. Rom. 5, 8.
• 2. Before they have the life of nature, Rom. 9. 11.
• 3. Before the exhibition of Christ, Iohn 3. 16.
• 4. Before the foundation of the world was laid, Ephes. 1. 3. 2 Tim. 1. 9. There∣fore God loves the Elect more than the Reprobate, and our love is not the motive of his love.

Object. How could God love them when they were workers of iniquity, Hab. 1. 13. Psal. 5. 3, 4. He loved their persons, but hated their works and wayes. God loved Christs person, yet was angry with him when the guilt of our sins was up∣on him.

He loves his people, 1. Before conversion, Amore benevolentiae, with a love of good-will and of pity, which is properly shewed to one in misery, Ezek. 16. 5.

2. After Conversion, with a love 1. Of sympathy, Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight, Psal. 16. 10, 11. that Psalm is a Prophecy of Christ, see Ephes. 2. 5. This love of his delight is discovered four wayes:

1. By his valuing of his people, Since thou wast precious in my sight thou wast hono∣rable.

2. By his commendation of his Church and people, as often in the Can∣ticles.

3. By his frequent visits, Luke 1. 68. Rev. 3. 20.

4. By revealing his counsels to them. Iohn 15. 15.

2. The effect or manner of Gods love is, that God makes the person happy* 1.194 whom he loves. For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect, while he pours plentifully upon them all gifts, both of grace and glory.

This love of God to the Elect is:

• 1. Free, Hosea 15. 5. he was moved with nothing but his own goodnesse, Ezek.* 1.195 16. 8.
• 2. Sure, firm, and unchangeable, Rom. 5. 8, 10. 1 Iohn 4. 10. Iohn 13. 1. and 31.* 1.196 3. Infinite and Eternal, which shall never alter, Iohn 3. 16. It is without cessation, Psal. 27. 10. Diminution, Cant. 8. 7. interruption, Rom. 8. 35. to the end, or alteration, every created thing is imutable.
• 3. Effectual, as is declared both by his temporal and eternal blessings, 1 Iohn 3. 1. Dei amare est bonum velle.
• 4. Sincere, It is a love without any mixture, love, and nothing but love. This is the motive which perswades Gods to communicate himself, and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self, Deut. 7. 6, 7, 8. 1 Iohn 4. 8. God hath no need of us, or our love, nor doth not advantage himself by loving us, Iob 22. 2.
• 5. Great and ardent, Iohn 3. 16. and 15. 13. Rom. 5. 6, 7. God bestows pledges* 1.197 of his love and favor upon them whom he hath chosen, and sometimes he sheds the sence of his love abroad in their hearts, transforms us into his own image, Cant. 4. 9. and 6. 5. see Zeph. 3. 17.

We must love God Appreciativè, love him above all things, and in all, Psal. 73.* 1.198 24. Mat. 10. 37. Intensivè and Intellectivè, with all our might and strength. Affectu & Effectu, love him for himself, and all things for the Lords sake: else it is not, 1. A Conjugal love, 2. Not an equal love, to love the gifts, and not the giver.

We should love:

• 1. All the Divine persons in the Trinity, 1. The Father, Ye that love the Lord, hate evil. 2. Christ, for taking our nature upon him. He gave himself to us, and for us, Cant. 5. 16. 3. The Holy Ghost, for drawing our hearts to the know∣ledge of this great mystery, Rom. 5. 5.
• 2. All the Divine properties and excellencies, whereby God makes himself known to the sons of men: Love him for his holiness, Es. 6. beginning, fidelity, 1 Cor. 10. 13. Omniscience and Dominion, The Scepter of thy Kingdom is a Righ∣teous* 1.199 Scepter.
• 3. We should love all his Ordinances, Psal. 27. 4. and 84. beginning, and all his discoveries to us in his word, 2 Thess. 2. 10.

We should expresse our love to him by our care in keeping his Commandments, 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence, Psal. 4. 2, 3.

2. Our love should be conformed to Gods, in loving the Saints, Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all, desiring to be united to him, 1 Cor. 5. 44. 1 Pet. 1. 8.

3. We should admire the love of God, 1 Iohn 3. 1. For the sureness, greatnesse, and continuance of it, it passeth our knowledge, Ephes. 3. 19. he hath given his son for a price, his spirit for a pledge, and reserves himself for a reward.

That Tantus so great a God, should love Tantillos so little creatures as we before we were, Rom. 9. 11. tales when we were Enemies, Rom. 5. 10. tantum so much.

Means to love God: 1. Beg this love much of God in Prayer. 2. Study much to know him, his nature, attributes, excellencies. 3. Labour to injoy communion▪ with him. 4. Mortifie other loves contrary to this, inordinate self-love, and love of the world, 1 Iohn 2. 15.

There are many promises made to the love of God: 1. Of Temporal blessings,

Psal. 91. 14. Rom. 8. 28. 2. Spiritual, all the comforts of the Gospel, 1 Cor. 2. 9. 3. Of heavenly and eternal blessings, Iames 1. 12. and 2. 5.

1. God is Maximè amabilis, he is truly lovely. 2. Consider the great bene∣fits we receive from him, Psal. 116. 12. 3. He desires us to love him, Deut. 10 4. Mark 12. 33, 4▪ This affection onely and joy abide for ever, 1 Corinth. 13. ult.

The second affection in God, contrary to love, is Hatred, which is an act * 1.200 of the Divine will, declining, disproving and punishing of evil', prevailing and reign∣ing in the reasonable creature.

In which definition three things are to be noted:

• 1. The object of Gods hatred.
• 2. The cause and condition of the object hated.
• 3. The effect of Gods hatred.

• 1. The object of Gods hatred is the reasonable creature, for that onely sins.* 1.201 He hateth iniquity, Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil, so that he doth rejoyce in the calamity and destruction thereof, Psal. 11. 5. and 5. 6. Prov. 16. 5.
• 2. The cause and condition of the object hated, is sin; for which God abhors the delinquent creature; onely the reasonable creature hath left his station, and defiled himself with the filth of sin; all the rest of the creatures, whether brute beasts or insensible creatures, persist in the state of goodnesse wherein they were created, although perhaps not in the same degree of perfection and excellency for mans sin: But although God cannot hate the creature, unlesse as sinful, yet not every degree of sin, but a high measure of it, makes the person hated. It is true that God abhors the least sin, yet he doth not abhor the persons of the godly, in which are the reliques of sinne, as he doth those of the wicked in whom sinne reigns.
• 3. The effect of Gods hatred is to punish the person whom he hates, Psal. 9. 11. whom when once it is rejected by God, troops of evil do invade, God both per∣mitting and commanding; and this actual hatred or outward manner of mani∣festing it, it may not unfitly be referred to the Divine justice. Hatred in God is a vertue and fruit of his justice, and not a vicious passion.

Consider, 1. The unsupportable horrors of conscience, Prov. 18. 14. 2. The painful death of little children, Rom. 5. 14. 3. How grievously God punisheth the sins of the Elect in his own Son, when he was made sin he was made a curse. 4. How small sins have been punished: The Angels for one aspiring thought were cast into hell; Uzza struck dead for touching the Ark, fifty thou∣sand Bethshemites for looking into it. Mr. Peacock felt a hell in his con∣science for eating too much at one meal. 5. The appointing of everlasting tor∣ments.* 1.202

We should hate sin (for God hateth it) and that with the greatest hatred, even as hell it self, Rom. 129. Sin is the first, principal, and most immediate object of hatred. Paul mentioning divers evils, saith, God forbid. I hate vain thoughts, saith David, our affections must be conformable to Gods. He hateth nothing sim∣ply but sin, and sinners for sinnes sake. 2. Sin is, as most injurious to God, so most hurtful to man; therefore it is in it self most hateful. The ground of hatred of any thing is the contrariety of it to our welfare, as we hate wild, fierce, and raging beasts, for their mischievousnesse, Toades and Serpents for their poyson∣fulness, which is a strong enemy to life and health. Sin is the most mischievous and harmful thing in the world. Just hatred is general of whole kindes, as we hate all Serpents, so we should all sins.

Means to hate sin:

• 1. Pray to God, that his Spirit may rule and order our affections, and set the same against evil.* 1.203
• 2. Exercise our selves in meditating of the infinite torments of hell, which sin deserveth, and the fearful threats denounced against it in the word of God, of all sorts of evils.
• 3. We should labor to get out of our natural estate, for the unregenerate man hates God, Psal. 81. 15. Rom. 1. 30. Christ, Iohn 7. 7. and good men, eo nomine, as Cain did Abel, 1 Iohn 3. 10, 12. they hate Gods ways and Ordinances, Prov. 1. 22, 29. This hatred is 1. Causelesse, Psa.. 69. 44. 2, Intire, without any mixture of love. 3. Violent, Psal. 53. 3. 4. Irreconcilable, Gen. 3. 15.

CHAP. IX. Of the Affections of Anger and Clemency, given to God Metaphorically.

OTher affections which are given to God metaphorically, and by an An∣thropopathy; are 1. Anger, * 1.204 and its contrary, complacency or gentle∣nesse, which are improperly in God, for he is neither pleased nor dis∣pleased; neither can a sudden either pertubation or tranquillity, agree to God; but by these the actions of God are declared, which are such as those of offended and pleased men are wont to be; viz. God by an eternal and constant act of his will approves obedience, and the purity of the creature, and witnes∣seth that by some sign of his favour, but abhors the iniquity and sin of the same creature, and shews the same, by inflicting a punishment, not lesse severe, but far more just then men are wont to do, when they are hot with anger, Exod, 32. 10. Now therefore, let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation.

Gods Anger is an excellency of his own Essence, by which it is so displeased* 1.205 with sin, as it is inclined to punish the sinner; or a setled and unchangeable reso∣lution to punish sinners according to their sins.

God is greatly moved to anger against all impenitent sinners, especially the un∣just enemies of his people, Rom. 1. 18. and 2. 8, 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40, because such wrong God: He cannot be hurt, for that were a weaknesse; but he may be wronged, for that is no weaknesse, but a fruit of excellency, seeing nothing is more subject to be wronged then an ex∣cellent thing or person: for wrong is any behaviour to a person not suitable to his worth. And the more worthy a person is, the more easie it is to carry ones self unseemly.

Sin wrongs God:

1. In his authority; when a just and righteous Governor hath made just and right Laws; then it is a wrong to his authority, a denying and opposing of it, to

neglect, dis-regard, and infringe those Laws. Sin is a transgressing of Gods Law, and impenitent sin, doing it in a very wilful manner, with a kinde of carelesnesse, and bold dis-respect of the Law-maker. God should not have shewed himself wise, just, good, careful of mankinde; that is to say, of his own work, if he had not made his Law; for it is a rule tending to guide man, to order his life most fitly for that which was the main end of it, the glory of his maker, and that which was the subordinate end of it, his own welfare.

2. It wrongs him in his honor, name and dignity; it is a denying of his perfect wisdom and justice.

3. In his goods, abusing them:

4. In his person, sin being offensive to the purity of his holy person.

Lastly, the opposing of Gods people wrongs him, in those that are nearest him.

The properties of Gods anger:

1. It is terrible: He is called Bagnal Chemah, the Lord of anger, Nahum 1. 5.* 1.206 His wrath is infinite like himself, Rom. 9. 22. if we consider it, 1. In regard of its intension, for God is called A consuming fire, Heb. 12. 29. it pierceth the soul, and the inmost part of the Spirit. 2. In respect of its extension, it comprehends in it all kindes of evil, Corporeal, Spiritual, * 1.207 in life, death, after death; it reach∣eth to Kingdoms, as well as to particular persons or families; to the posterity, as well as to the present generation. 3. In respect of duration, it continueth to all eternity, Iohn 3. 36. it is unquenchable fire.

2. Irresistable, compared to a whirlwind.

God is most wise, of great and perfect understanding. He is slow to anger, ne∣ver* 1.208 moved till there be great cause; therefore he holds out in his anger. Great persons inflict great punishments on those with whom they are displeased.

Object. Fury is not in me, Isa. 27. 4.

Answ. Take fury * 1.209 for unjust, undue and excessive anger, which riseth too soon, worketh too strong, and continneth too long; so it is not in God; but a discreet and well advised motion against any offender, by which one is moved to punish him according to his offence; anger so taken is in him.

Anger, wrath and rage, a 1.210 (or fury) are sometimes promiscuously put one for another, and sometimes distinguished. Anger is a boyling of the blood about the heart, causing a commotion of the spirits that are near. Wrath is the manifesta∣tion of that inward distemper by looks, 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* 1.211 must quench Gods wrath as men do fire at the first, by casting in water, and taking away the fewel; by repentance and reformation; pour out water, 1 Sam. 7. 8. Ier. 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, Iudges 2. Num. 11. 2. At the best of his people, with Moses, Aaron,* 1.212 and Miriam, Mic. 6. 4. Exod. 4. 14. 3. At the best of their performances, their prayers, Psal. 80. 4.* 1.213

Gods Meekness 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 crea∣tures, as their sins deserve, no not when he doth correct them, 2 Sam. 7. 14. Ier. 3. 5. Ioel 2. 13. Iohn. 3. 9, 10.

Queen Elizabeth said, next the Scripture she knew no Book 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 labor for this grace, they should be slow to anger, and moderate wrath. Magistrates should rule, and Mini∣sters instruct in meeknesse. No vertue is so generally commended, 1 Tim. 6. 11. Titus 3. 2. Iames 3. 17, 18. Humblenesse of minde, and meeknesse of spirit, are* 1.214 often in Scripture set down together, Ephes. 4. 2. Coloss. 3. 2.

God takes to himself also grief and joy. Gods grief is his aptnesse to be dis∣pleased 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 himself desire and detestation, hope and fear. Desire is that wherby he useth fit means to effect any thing. Detestation is that where∣by he useth fit and due means to prevent any thing.

God is said to expect or hope for that which he hath used due means to effect,* 1.215 and therefore requireth that it should be. To fear what he hath used due means to prevent, and so will order the means that it may not be.

CHAP. X. Of Gods Vertues, Particularly of his Good∣nesse.

SO much concerning the affections attributed to God, his vertues follow; which as they have their seat in man, in the will and affections; so it is not inconvenient for methods sake to refer them to the same in God. Gods vertues * 1.216 are his essence considered, as it always worketh orderly, fitly, and agreeably 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 general the idea of vertue, or the chiefest moral perfection, by which God is in himself absolutely the best, and in respect of which all the vertues of angels and men are onely slender shadows and repre∣sentations. For God is Summum bonum, the chiefest good, and most perfect good∣nesse, both metaphysically and morally; so that his nature and will is the first rule of goodnesse and rectitude, with which, as far as things agree, so far 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 essential property whereby he is infinitely, and of himself* 1.217 good, and the author and cause of all goodnesse in the creature.

Gods goodnesse is considered as he is good in himself, yea, goodnesse it self, Exod. 34. 6. Psal. 119. 68. or as he is good to his creatures, which is his bounty, which being referred to his creatures, either as having goodnesse communicated to them, is his love; or as being in misery, is his mercy, or as having deserved no good thing at the hands of God, but rather the contrary, is his Grace.

Goodnesse * 1.218 is the perfection of things 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 self; so onely God.

2. It is able to satisfie the soul, and that satisfaction which it gives is perpetu∣al. 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.* 1.219

The Scripture proveth Gods goodnesse,

• 1. Affirmatively, when it affirmeth that God is good, and commends his good∣nesse.
• 2. Negatively, when it denieth that there is any evil in him, Psal. 92. 16. Deut. 32. 4.
• 3. Symbolically, when it celebrateth the riches of his goodnesse, Rom. 2. 4.
• 4. Effectively, when it affirms that all the works of God are good, Gen. 1. 31. It was said of every thing particularly when it was made, The Lord saw that it was* 1.220 good; and in the conclusion of the whole creation, God saw all his works 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 himself. This may be proved by the goodnesse which still remains in the creatures; each crea∣ture hath yet remaining in him a power and fitnesse to do much good, and bring much comfort to man, as daily experience proves; therefore he, that notwith∣standing the rebellion of man hath continued yet much good in the world, is surely good; the beasts do good to their yong, man to his children; this power they received from God.
• 5. God is to be loved, honored, 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 ex∣tra and respectively. For the first, God in himself is good.

This appears:

• 1. In reckoning up all the kindes of good things that are; for there is 1. Bo∣num 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* 1.221 in him. 2. There is bonum jucundum, taste and see how sweet he is, At thy right hand are pleasures for evermore. 3. Bonum honestum, he is the holy God, the Author of all holinesse, and the exemplar of it.
• 2. This goodnesse of his cannot be increased, it being his essence, it cannot be made better; for God hath in him, not onely all the actual, but all the possible goodnesse that is in the creatures; any creature still may be better; thy riches, honors, comforts may be better, but thy God cannot be a better God; there∣fore we should infinitely affect him more then all creatures.
• ...

• 3. It is independent goodnesse, he is omnis boni bonum; hence he is said to be onely good, that is, essentially and immutably.
• 4. It is essential; the essence and goodnesse of the creatures is different; good∣nesse in the Angels the perfectest creatures, is a superadded quality to them, they may be good, but ille bonus suo bon est, He is good with his own goodnesse, he can∣not be God if he be not good.
• 5. It is illimitted goodnesse, infinite, without all bounds, above all that can be conceived, he being essentially so, and not limited to this or that being, neither is his goodnesse.
• 6. It is immixed goodnesse, 1 Iohn 1. 5. he is light, and there is no darknesse in him, not the least evil of sin.
• 7. It is the samplar and form of all goodnesse in the creatures: So far a thing is good as it doth resemble him.

All the good of a creature is in God always:

• 1. Eminently, as you consider it in its kinde, without imperfection.
• 2. Efficiently, as he is the Author and cause of all the good the creature hath.
• 3. Exemplarily, as he is the rule and patern of all goodnesse.
• 4. Finally, as he is the chiefest good of all creatures, so that all terminate their desires in him.

Secondly, God is good respectively in what he doth to the creature: that ap∣peareth in the good things bestowed upon them. He gives to all liberally, especially the rational creatures, as men and Angels, partake of his goodnesse, being made capable of enjoying him for ever. 2. In the evil he keeps off from the Elect; as* 1.222 he will withhold no good things, so he will let no evil befal them.

Object. God is infinitely good (say the Arminians) therefore he cannot but na∣turally will good to the creature.

Sol It doth not follow; for out of his goodnesse he made the world, his good∣nesse freely communicated, not out of necessity, then it will follow that he na∣turally made the world. 2. God is infinitely just, therefore he also naturally wills* 1.223 the perdition of all sinners, which they will not admit. 3. He is infinitely good in himself, not therefore so to his creatures, for so he should will all good to them, and actually communicate it, and so should save all. Notwithstanding* 1.224 Gods goodnesse of nature, he suffered man to fall; but yet he was so good that he would not have suffered it, unlesse he could have shewed as much goodnesse to man another way; and indeed Christ is a greater good to us by faith, then Adams innocency could have been; but yet since that evil is come into the world, how many calamities might befal thee, did not Gods goodnesse prevent it? that the earth swallows thee not up tis Gods goodnesse. The goodnesse of God is so great, that no creature should suffer punishment, but that the justice of God doth require the same, or else some greater good may be drawn from thence, Ezek 33. 11.

Object. How doth it agree with Gods goodnesse, that it is said Psal. 18. 27. With the froward he will shew himself froward?

Answ. In the general, the meaning is onely, that Gods judgements shall agree with mens manners, and David shews not how God is in himself, but relatively* 1.225 how he is to us.

We should 1. Love God because of his goodnesse, for it is the proper object of love. That which is the chief good, ought to be the principal object of all the powers of our souls. God is the principal good: O that we could account him so, and accordingly carry our selves toward him. Sine summo bono nil bonum, there is no thing good, without the chiefest good, Psal. 73 25, 26.

2. Imitate him, be good as he is good, be like our heavenly father, good to all, Summae religionis est imitari quem Colis. Aug. de Civ. Dei, l. 8. c. 27. It is a chief point of Religion to imitate him whom we worship, Rom. 12. 9. Cleave to that which is good, we should still be doing or receiving good.

3. Gods goodnesse will support his children in their calamities, Nehem. 1. 7. and arm them against poverty, and the fear of death it self. I do not fear to dye (said Ambrose) because we have a good Lord. Nec pudet vivere, nec piget mori, quia bonum habemus Dominum.

We are much to be blamed for sleighting, despising or neglecting him the foun∣tain* 1.226 of all goodnesse. Man is a most loathsom creature that hateth, and foolish, that sleighteth this chief good.

Here is a ground of thankfulnesse to Gods people, which enjoy the goodnesse of* 1.227 God in part here in the creature, and shall hereafter immediately and fully. God is good to all in bestowing upon them gifts of nature, of body or of minde, but he is especially good to some, whom he hath chosen to life eternal.

We may see the great evil of sin; nothing is so opposite to this attribute of Gods goodnesse as sin; the Devils are not evil as creatures, but as sinful.

CHAP. XI. Of Gods Grace and Mercy.

SO much in general of Gods vertues.

Secondly, in special, the vertues which imply not imperfection in the rea∣sonable creature, are attributed to God.* 1.228

The principal of which are,

1. Bounty or Graciousnesse, by which God shews favor to the creatures freely, and that either commonly or specially: 1. Commonly, when he exerciseth bene∣ficence and liberality toward all creatures, pouring upon them plentifully all goods of nature, body, minde and fortune, so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodnesse, Matth. 5. 44, 45. Psal. 36. 5, 6. Gods bounty is a will in him to bestow store of comfortable and benefi∣cial things on the creature in his kinde. This bounty he shewed to all things in the creation, even to all Spirits, all men and all creatures, and doth in great part shew still, for he opens his hand, and filleth every living thing with his bounty, he gives all things richly to enjoy.

2. Specially toward the Church, by which he bestoweth eternal life on certain men fallen by sin, and redeemed in Christ, Titus 2. 11. and 3. 4. As this is exer∣cised toward the whole Church, so in a special manner toward some members of it, as toward Enoch, Moses, Iacob, Paul, and especially Abraham, who is there∣fore often called The friend of God; he made with him and his seed a perpetual league of friendship, and he constantly kept his Laws and Statutes, Iohn 15. 14, 15.

Gods Graciousnesse is an essential property, whereby he is in and of himself most gracious and amiable, Psal. 145. 8. God is onely gracious in and of himself, and whatsoever is amiable and gracious is so from him.

Gods Graciousnesse is that a 1.229 whereby he is truly amiable in himself, and freely bountiful unto his creatures, cherishing them tenderly without any defert of theirs, Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught, that grace is given to men in respect of their merits, Gratia Dei datur secundum merita nostra, he said that Gods will had respect to merits foreseen, for this Pelagius was condemned for an Heretique in three Synodes. S^• Austin refuteth this error, and referreth the mat∣ter to Gods will and purpose onely. B. Carleton against Mountague, Ch. 3. Vide Bellarm. de Gratia & lib. arbitrio l. 6. c. 4, 5, 6. Iohn Scotus was the greatest Pelagian

that lived in his time; for it was he that brought in the doctrine of Meritum ex Congruo, he teacheth that Faith, Charity, Repentance, may be had ex puris na∣turalibus, which some of the most learned Papists do confesse to be the true Do∣ctrine of Pelagius, Vide Bellarminum de Gratia & libero arbitrio l. 6. c. 2.

God is gracious to all, Psal. 145. 8, 9, 10. but especially to such whom he doth respect in his well-beloved Son, Jesus Christ, Exod. 33. 19. Isa. 30. 19. Luke 1. 30.* 1.230 Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation, and of all the means tending thereunto, Rom. 3. 24. and 5. 15, 16. Ephes. 1. 5, 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4, 9. The gospel sets forth the free∣nesse, fulnesse, and the powerfulnesse of Gods grace to his Church, therefore it is called The word of his grace, Acts 14. 3. and 20. 32. The Gospel of the grace of God, Acts 20. 24. Deus expandit gratiae immensum Coelum, Luther.

Gods Graciousnesse is firm 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 special manner he is gracious toward the godly.

Love is 1. Grounded often on something which may deserve it; the grace b 1.231 of God is that love of his which is altogether free. 2. Grace is such a kinde of love as flows from a superiour to an inferior; love may be in inferiors toward their supe∣riors.

We should be also liberal in our services toward God, in our prayers and good works.

We should desire and strive to obtain the grace and favor of God. David of∣ten* 1.232 calleth on God to cause his face to shine upon him, and to lift up the light of his countenance upon him. The holy Patriarchs 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 soul firmly setled in the apprehen∣sion of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things, in the very hour of death. 2. It is attainable, Those that seek Gods face shall finde him.

Means of purchasing Gods favor:

• 1. Take notice that your sins have worthily deprived you of his favour, and presse these thoughts upon you till you feel your misery; meditate on the Law, to shew you your cursednesse.
• 2. Consider of the gracious promises of the Gospel, and see the grace of God in Christ. His grace was exceeding abundant, saith the Apostle.
• 3. Confesse and bewail your sins, with a full purpose of amendment, and cry to God for grace in Christ.
• 4. This stayes our hearts, when we apprehend our own unworthinesse; God* 1.233 is gracious, and shews mercy to the undeserving, the ill-deserving. 2. We should acknowledge that all grace in us doth come from him the fountain of grace, and 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. The Apostle, Ephes. 1. 3. and so on, speaks of Redemption, Vocation, Justification, Glorification, And all this, saith he, is to the praise of his glory, and 12. 14. verses, we should give God the praise of all: He is the first cause, and last end. The Arminians will seem to say, That all comes from grace, and that faith is the grace of God, but they say it is a power given to all, and that God hath done alike for all, onely some improve the power of reason and will better then others, without any special discriminating grace from God; then God is not the first cause, that I believe it is the free working of God within me. We should take heed of encouraging our selves in sin, because God is gracious; this is to turn Gods grace into wanton∣nesse. We should frequent the Ordinances where God is graciously present, and re••dy to bestow all his graces on us: The word begets grace, prayer increaseth it, and the Sacraments seal it.

It refutes 1. The Papists, which boast of their own merits, By the grace of God* 1.234 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 work of mira∣cles, the gift of prophesying, and that which is gratum faciens, making us ac∣cepted, 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. There is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grace, and the gift of grace, they differ as the cause and the effect, as Lux in sole, and Lumen in aere, one is in God subjectivè, the other in man objectivè. 2. The Arminians (the Patrons of mans free will, and enemies of Gods free-grace) who say that a man may so far improve naturals as to merit grace, and that God gives effectually grace to the wicked which * 1.235 shall never be saved, to Iudas as well as Paul. How is that effectual, which moving men unto faith and repentance, doth never bring them to one nor other? it seems these Remon∣strants never learnt this Lesson, Arminio praeceptore; for he defines effectual grace to be that qu•• sortitur effectum, which obtains the effect. They say that a man without Gods grace may keep all the Commandments, whereas Christ saith not (as Augustine * 1.236 notes) Iohn 15. 5. without me you can do little, but, Without me you can do nothing. Never had the Church of God (saith Dr. Featly in his Pelagi∣us Redivivns, 2. Parallel.) since the Apostle St. Paul, a more valiant and reso∣lute Champion of Grace then St. Augustine. Pelagius would change himself in∣to divers forms, as is manifest by the History of him; although sometimes he seems to restrain the whole operation of grace to external perswasions; yet being pres∣sed by Augustine and others, both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy Ghost.

It comforts us against sin and fear of eternal death, Rom. 5. 20, 21. Paul and Silas sung in prison.

We ought to love and reverence God above all; and return praise to him for his free goodnesse; gracious and amiable men win love and reverence from others. Some Divines think David is called a man after Gods own heart, especially for his frequent praising of God in the Psalms. We should learn contentation and patience also under Gods hand, and to bear losses quietly in these times, since all that we have we received freely from God. This was Iobs argument, The Lord hath given, and the Lord hath taken, though he was plundered by the Chal∣deans and the Sabeans.

2. Mercy, which is, at it were, a sense of another misery, with a prompt* 1.237 and ready inclination of the will to help the creatures freely in their miseries. This affection God challengeth as proper to himself, and glories in it. Heroick and Noble Spirits are most gentle and merciful; cruelty is a sign of a weak and base minde. This merciful nature of God, although it principally appear toward man, as appears by the Laws given concerning Orphans, Widows, Strangers, Poor, and others oppressed with any calamity, yet his mercy is exercised also toward the bruit beasts, Dent. 22. 4, 6, 7. Exod. 23. 5, 11, 12.

Mercy is a disposition toward the creature considered as sinful and miserable by his sin.

It is a readinesse to take a sit course for the helping of the miserable, or it is an Attribute in God * 1.238 whereby the Lord of his free love is ready to succor those that be in misery, Iudges 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, Psal. 25. 6. Luke 1. 58. to have bowels of mercy, Psal. 40. 12. Gods mercy in Scripture usually hath some Epithets, Matchlesse, Jer. 3. 1. Great, 2 Sam. 24. 14. Psal. 57. 10. and 103. 11. Nehem 13. 22. Everlasting▪ Psal, 25. 6. Luke 1. 50. Free, Ephes. 2. Rom. 9. 15, 16. Sure, Isa. 55. 3.

Gods mercy to his Church shines in these things: 1. In passing by her insirmi∣times, Exod. 34. 7. 2. In accepting her endeavors. 3. In correcting, 1. Sparing∣ly. 2. Unwillingly. 4. In providing all things needful for it.

Mercy in God is not any passion or quality, as it is in men, but it is the very* 1.239 divine Essence it self, and therefore * 1.240 perpetual and infinite, 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, na∣tural, free, Rom. 9. 18. boundlesse, extends to a mans soul, body, this life, the next, to a man and his posterity, Exod. 34. 6, 7. it is above all his works, Psal. 145. 9. it is beyond his promise, and our expectation. He doth acts of mercy with delight, Ier. 32. 42. Mic. 7. 18. Counts it his glory to shew mercy, Ier. 33. 9.

Reasons:

1. Whatsoever good and commendable thing is to be found in the creature,* 1.241 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 to the creature, if he had it not more perfectly in himself. 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 merciful at all, he must needs be* 1.242 merciful in great measure, yea, above all measure, beyond all degrees, in all per∣fection; for the essence of God is infinite, and his wisdom, power, and mercy are infinite. See Gen. 8. 21. Isa. 57. 17. and 55. 8, 9. He gives and forgives far be∣yond us.

First, He exceeds us in giving.

1. Our curtesies are often extorted from us, Luke 18. 11. he gives freely, Isa. 65. 1. Rom. 10. 21. 1 Iehn 4. 9.

2. We give but small gifts, God the greatest, himself, his Son, his Spirit, 3 Iohn 16. Luke 2. 14. Rom. 8. 16. Iohn 17. 24.

3. We give with self-respect, Iob 35. 8.

4. We give to our friends and relatives, 1 Sam. 24. 11. Matth. 5. 45.

5. We are soon weary of giving, but so is not he, Iames 1. 5. 2 Sam. 7. 18, 19.

6. We give at death, when we can keep no longer, Rom. 5. 11.

Secondly, He exceeds us in forgiving.

1. Man is revengeful to those which wrong him, so is not God, Exod. 34. 7. Hos. 11. 9. Ier. 3. 1.

2. We forgive when it is not in our power to avenge our selves, 2 Sam. 24. 19. we are always in Gods power.

3. We are hardly drawn to forgive, Neh. 9. 17. Psal. 37. 3. Ephes. 3. 18, 19, 20. Isa. 65. 20. Luke 15. 40.

4. We cannot forgive often, Mat. 18. 21. God doth, Gen. 6. 5.

5. If we forgive, we do not forget, Ier. 31. 18, 19, 20. Mark 6. 3.* 1.243

There is a mercy of God, which extends to all his creatures, Psal. 145. 9. Luke* 1.244 6. 35. God is merciful unto all men as men.

First, To the worst of men, his foes:

1. In giving the good they do not deserve, but abuse.

He gives abundance of outward blessings to them, 1. In their bodies, firm strength, Psal. 73. 4. 2. Their estates, fills them with hid treasures, Psalm 17. 14. 3. In liberty, they are free from fear, Iob 29. 9. 4. In their posterity, Iob. 21. 8.

2. In forbearing that evil they deserve and provoke him every day to inflict, Acts 13. 18. yet he perfectly knows their sins, and hates sin infinitely, Psal. 5. 5. and hath power in his hand to execute vengeance on sinners: When wicked men abuse all these forbearances, slight his threats, Isa. 5. 19. Rom. 9 22. and his own people are much offended with this forbearance of his, Ierem. 12. 1. Hab. 3. 14.

Secondly, To his own children especially, is God rich in mercy; all his mercies and forbearances to the wicked are for the good of his own, he hath saving, sanctifying, pardoning, cleansing mercies for his Saints: 1. In all ages. 2. To them of the lowest form, Zach. 4. 10. Matth. 12. 20. 3. In their saddest con∣dition, Psal. 40. nlt.

The special mercy of God is offered unto all within the Church, Ezek. 16. 6, Acts 13. 40, but is bestowed onely upon some, viz. Such as receive Christ, Iohn 1. 11, 12.

This life is the time of mercy, wherein we obtain pardon for sin; after this life there is no remission or place for repentance.

All blessings Spiritual and Corporal are the effects of Gods mercy. Common blessings of his general mercy, speciall blessings of his special mercy.

The effects of Gods special mercy, are,

1. The giving of Christ for us 2. His Word. 3. Justification. 4. Sanctifica∣tion.* 1.245 5. Giving his Spirit for a Comforter in our griefs and afflictions▪ Iohn 14. 16. 6. The Sacraments.

Mercy must accord with wisdom, justice, and truth; therefore those that stoop* 1.246 to justice by acknowledging their offence, and worthinesse to be punished for it, and are sorry they have so offended, and resolve to offend so no more, and earn∣estly 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 fear 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* 1.247 terms he will shew mercy universally to all, which submit to him thus, and seek to him for mercy, without any exception of person, fault, time.

Quest. Whether mercy and justice be equal in God, and how can he be most just and most merciful?

Answ. Mercy and Justice may be considered ad intra, as they are essential pro∣perties in God, and so he is equally just as well as merciful. 2. Ad extra, as he puts himself forth into the outward exercise of mercy and punishment. In this latter sense, we must distinguish between this present time, where mercy triumphs against judgement, Iames 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 ways are mercy and truth, Psalm 25. and that of the Schools is true, Re∣munerat ultra condignum, punit infra.

Gods justice and mercy are both infinite and equal in him, * 1.248 onely in regard of man there is an inequality: For God may be said to be more merciful 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 wholly from God. In himself and originally they are both equal, and so are all his attributes; but in respect of the exercise and ex∣pression upon his creatures and abroad in the world, there is some difference. Mr. Bolton on Prov. 18. 14. Justice seeks a fit object, Mercy onely a fit occasion; Ju∣stice looks on those which deserve, Mercy onely on those which need.

1. We should believe this point, labor to be fully perswaded in our hearts that Gods mercies are great and many; he hath preventing mercies; how many sins hath he preserved thee from? 2. Sparing mercies▪* Lam. 3. 22▪ behold Gods se∣verity* 1.249 towards others, and mercy toward thee. 3. Renewing mercies. 4. Par∣doning mercies. He is willing and ready to help us out of misery; therefore we should praise him for this attribute: How excellent and desirable a thing is mer∣cy? therefore give him the glory of his mercy.

2. It is full of comfort to a childe of God, he need not be dismayed with any thing, not his imperfections, since the devil himself cannot hurt him; for God is more merciful to help him, then the devil can be malicious to hurt him.

3. We should be encouraged to seek to him for mercy, seeing there is so great store of it in him. There is an infinitenesse of mercy in God, so that whatever* 1.250 my sins have been, if now I will turn, he will accept me; if I strive to turn he will enable me; therefore I will now run to him * 1.251 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.

The great motive to draw sinners to repentance, is Gods mercy, Isa. 55. 7. Acts 2. 38, 39.

This will 1. Keep men from despair, Psal. 130. 4▪ and carnal confidence, Isa. 55. 1. 1 Cor, 1. 29.

2. It lays the greatest obligation on men, Tit. 2. 11. and gives the clearest satis∣faction, Rom. 4. 16.

3. It is the great aim of the Scripture to draw men by mercy, Exod. 34. 6. Neh. 9. 17. Luke 15. 20. Isa 65. 20. Ier. 31. 20.

4. It is the aim of providence, and all Gods dispensations, Psal. 145 9.

4. Those that have and do seek, should give him the glory of his mercy, and take comfort themselves in the confident hope of finding mercy. Praise him for* 1.252 his mercy to others, and he will give thee some comfortable hope of finding it thy self.

5. We should be merciful like God, to our selves and brethren, their souls and bodies, imitate his mercy, be you merciful to the afflicted and distressed, shew* 1.253 mercy freely and constantly, and then we shall obstain mercy, Mat. 5. 7.

6. We should labor to be qualified for mercy.

1. Confesse our sins, and forsake them, Prov. 28. 13.

2. Fear God, his mercy is on them that fear him, Luke 1. 50. Psal. 103, 11▪ 17, 18.

3. Love God, he shews mercy to them that love him, Exod. 20. 6.

4. Trust in God, then mercy shall compasse us, Psal. 32. 10.

5. Think on good things, then we shall have mercy, Prov. 14. 32.

6. Keep close to the rule of Gods word, Gal. 6. 6.

CHAP. XII. Of Gods Iustice, Truth, Faithfulnesse.

A Third vertue in God is Iustice, by which God in all things wills that which is just; or it is the Attribute whereby * 1.254 God is just in and of himself, and exerciseth justice toward all creatures, and giveth every one his due, Isa 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 Iohn 1 9. & 2. 29. Justice in man is a setled will to do right in every thing to every person, so God hath a setled will to do right, Shall not the Iudge of all the world do right? and, Are not my ways equal? God stiles himself by this title, and gives himself this Attribute, Zeph. 3. 5.

Gods Justice is twofold:

• 1. Disposing, by which, as a most free Lord and Supreme Monarch of all, he disposeth all things in his actions according to the rule of equity, and imposeth most just Laws upon his creatures, commanding and forbidding onely that which is fit for them in right reason to do and forbear.
• 2. Distributive, which renders to every one according to his work, without re∣spect of persons, Psal. 62. 12. Iob 34. 11, 19. Prov. 24. 12. Ier. 32. 19. Ezek. 7. 27. Mat. 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. Mat. 10. 41, 42. Mark 9. 41. God bestows 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 moral actions he rewards with temporary rewards in this world, as the obedience of Iehu, the repentance of Ahab.
  • 2. Of punishment, by which he appointeth to the delinquent creature, the* 1.255 punishment of eternal death for the least sinne, Gen. 2. 17. Rom 6. 23. which death is begun in this life, in divers kindes of miseties and punishments, which for the most part are proportionable to their sins, Gen. 3. 17. and 20. 18▪ but is per∣fected in the life to come. when the full wrath of God is poured upon it, Iohn 3. 36. 2 Thess. 1. 16.

This justice is so essential * 1.256 to God, immutable, and (as I may so speak) inex∣orable, that he cannot remit the creatures sins, nor free them from punishment, unlesse his justice be satisfied; God cannot dispense against himself, because sins do hurt the inward vertue of God, and the rule of righteousnesse, the integrity therefore and perfection of God cannot 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 born a punishnent equivalent to our sins, for us.

The Scripture proves the justice of God,

• 1. Affirmatively, when it calls him Just, A Revenger, Holy, Right, and extols his Justice, Exod. 9. 27. Psal. 11. 7, Ier. 12. 1.
• 2. Negatively, when it removes from him injustice and iniquity, respect of per∣sons,

• and receiving of gifts, and also all the causes and effects of injustice, Deut. 32. 4. & 10. 17. Dan. 9. 14. Iob 8. 3.
• 3. Affectively, when it Attributes to him zeal, anger, fury, Exod. 20. 5. & 32. 10. Numb. 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 calls him a consuming fire, Deut. 4. 24. compares him to an angry Lyon, an armed Souldier, Isa. 38. 13.
• 5. Effectively, when it affirms that he renders to every one according to his works, 1 Sam. 26. 23.

Gods Justice comprehends his righteousnesse and truth, he is just in words and deeds.

Gods Justice * 1.257 is considered four ways:

• 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 works of preserving both the good and bad are just, 1 Tim. 4. 14. Mat. 5. 45.
• 3. As a Father in Christ, and so he is just in performing his promises, and in∣fusing his grace, and in bestowing the justice of his Son, 1 Iohn 1. 5.
• 4. As Judge of all the world, and so his justice is not onely distributive, but corrective.

His Justice is,

• 1. Impartial; he will not spare,
  • 1. Multitude, all S••dome and Gomorrha, and the old World perished.
  • 2. Great ones, the excellency or greatnesse of any creature will not ex∣empt 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 Jews, Gods people formerly, are now cast off; Moses and David were punished.
• 2. General, it extends to a mans posterity; God will visit the iniquity of fa∣thers upon their children.
• 3. Inexorable, no sinners can escape unpunished; the sins of the godly are pu∣nished in their surety Christ, and they are afflicted in this life. God is Justice it self, justice is essential 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 cannot be corrupted nor bribed.

Gods Justice comprehendeth two things under it:

• 1. Equity, in that he directs men equally, and requites them equally, com∣manding all and onely good things, such as they in reason ought to do, pro∣mising and threatning fit and due recompences of their obedience and diso∣bedience.
• 2. Truth, whereby he declareth nothing to them but as the thing is; and fi∣delity, 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 help of the Spirit, and yet in the mean time God denies this inward grace unto him?

God may without blemish to his Justice, command man to perform his duty, although he have now no strength to do it, because once he had strength, and he* 1.258 hath now lost it Precepts and Exhortations ordinarily signifie the approving w••ll of the Commander, and his duty to whom they are propounded, although sometimes

the duty rather of the hearer, then the will of the speaker be declared by them. Rescrip. Ames. ad responsum. Grevinch c. 12. Deus jubet aliqua quae non possumus, ut noverimus quid ab illo petere debeamus, Aug. de grat. & lib. arbit. c. 16. Gods Commandments and Exhortations shew what he approves and wills to be done as good, but his promises or threatnings shew what he intendeth effectually to bring to passe. Mr. Pemble of Grace and Faith. Da Domine quod jubes, & jube▪ ••uid vis, said Austin. God giveth thee, although thou be unable, a Law to square thy life by for three causes, Ut scias quid acceperis, ut videas quid amiseris, ut intelligas unde repetendum sit quod amiseris.

It reproves such as live in sin, Exod. 34. 17. Psal. 5. 5. Gal. 6. 6. if God be merci∣ful* 1.259 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 murmure at Gods disposing justice in* 1.260 making us poor, and should yield to his directing justice, obeying his Command∣ments seem they never so unreasonable. Mauritius the Emperor, when his wife and children were murthered before him, and his own eyes after bored out, uttered this speech, Iustus es, Domine, & recta judicia tua. We should get Christs righteousnesse to satisfie Gods Justice for us, and to justifie us.

The consideration of Gods Justice, should afright us from hypocrisie, sinning in secret, keeping bosom sins. It ministers comfort to the godly, who are wrong∣ed by the wicked, they shall have an upright and just Judge, who will uphold them in a good cause, Psal. 33. 24.

It may serve to exhort us to glorifie Gods Justice, both in fulfilling of his pro∣mises, and punishing wicked men, Psal. 7. 18. and 51. 15.* 1.261

4. God is True.

Truth or veracity is, by which God is true as in himself, so in his sayings and* 1.262 deeds. He revealeth himself to his creature such a one as indeed he is.

Real truth, or the truth of things, is a property of them by which they are the same indeed which they seem. It is an agreement betwixt the being and appear∣ance of things▪ it is double, 1. Essential, or of the very substance of things. 2. Ac∣cidental, of the qualities and actions of things; and this, as it is referred to the reasonable creature (for such truth can be no where but in it) is inward and out∣ward according as the actions are.

Inward truth of understanding, is an agreement betwixt its conceit of things, and the things themselves, contrary whereto is error, or misjudging, and of the will contrary to hypocrisie and dissimulation.

Outward, 1. Of word, which is Logical, when I speak as the thing is; Moral, when I speak as I conceive the thing to be; and also in the matter of promises, when I mean as I say, and hold still that meaning till I have actually made good my words.

2. Of deeds, when they are such in the intention and meaning of my minde, as in the outward pretence, and are agreeable to the promises I have made.

God is true in all these respects:

1. His Essence is real and true, he is a God indeed, not in imagination alone; the Scripture calls God the true God, To know thee, saith our Saviour Christ, the onely true God, and whom thou hast sent, Iesus Christ. He is the true God, not a bare conceit of our own head or siction: He hath not an imaginary and counterfeit, but* 1.263 a very real being; he is indeed such he saith he is; for that which gives being to other things, must needs it self be in very deed. The other supposed gods alone in name and in fancy of the worshippers, but he is.

2. He hath a true, not an erroneous conceit of things, he knows all things most exactly, he is indeed a willer of true goodnesse.

3. He speaks nothing but as the thing is, and as he doth conceive it; he means what he promiseth, and doth what he means, the Lord dissembleth not with men;* 1.264 he is true in his word, and his whole word, whether Narrations, Promises, Threats, Visions, or Predictions: He is abundant in truth, Exod. 34. 6. what he telleth, it is as he telleth it; what he promiseth or threatneth to do, he intendeth, and will perform, Psalm 89. 33, 34, Deut. 7. 9. 2 Cor. 1. 20. Promissa tua sunt; & quis falli timeat, cum promittit veritas? Aug. Confes. l. 12. c. 1.

4. God is true in his works, they are not done counterfeitly, as those of the Devil, but truly, Psal. 145. 17. Rev. 15. 3.

The Scripture proves the truth of God, 1. Essentially, when it affirms God to be true in his works, Deut. 32. 4. Psal. 25. 10. Rev. 15. 3. & 16. 7. 2. In his words, which is proved both affirmatively, Iohn 17. 17. 2 Sam. 7. 28. and negatively, Num. 23, 19. 1 Sam. 15. 29. Heb. 6. 18.

Reason 1. All lying and falshood ariseth from weaknesse * 1.265 and imperfection, or wickednesse, neither of which is in God, seeing to be God is to be perfect and absolute. He is the Lord God of truth, Psal. 34. 5. his Son is truth, Iohn 14. 6. his holy Spirit, the Spirit of truth, Iohn 17. 6. the Gospel is the word of truth, Col. 1. 5. God is the chief and first truth, the Author of truth, truth is in him essentially and immutably, Psal. 100. 5. onely true, Rom. 3. 4. This distinguisheth him from false gods, 2 Chron. 15. 3. Iohn 17. 3. God is worthy to be trusted, honored, and esteemed, ergo most true. Where it is said, God seduced the Prophets, it is not so understood, as if God inspired a false prophecy and an error; but that he deliver∣ed them to the devil to be seduced.

1. It serves to reprove the wicked, who believe not threats; and the weak Chri∣stians,* 1.266 who in temptations and desertions doubt of promises.

2. It exhorts us to desire the manifesting of this truth, Psal. 43. 3. we should be true like God. Zach. 8. 16. in our words and deeds, keep our vows with God, and* 1.267 promises with men. God loves truth, as in himself, so in his creatures, but abhors dissimulation and hypocrisie, Prov. 12. 22.

The true Church is the pillar of truth, Gods word the word of truth, Psal. 19 9. We should therefore believe Gods word, and depend upon his promise, seem it never so unlikely or impossible, give him the glory of his truth; He that be∣lieveth,* 1.268 setteth to his seal that God is true, he that believeth not, maketh God a lyer. Will you receive the testimony of men? and will you not much more re∣ceive* 1.269 the testimony of God? He that believeth Gods promises, will surely do the things to which the Lord by promises encourageth him: He that believes the threats, will forbear the thing which God by his threats seek to deter him from.

This is matter of solid comfort for all the true children of God; if he be faith∣ful, they must be happy.

Truth is that vertue of the will by which it is moved to goodnesse for Gods sake, when the thing moving us to be good, is Gods Commandment, and the end whereat we aim is the glorifying and pleasing of God, then we serve God in truth.

5. God is Faithful, Rev. 19. 11.

First, In himself, by an uncreated faithfulnesse.

Secondly, In his Decrees, Isa, 14. 24, 27.

Thirdly, In all his ways and works, Psal. 145. 17.

• 1. Of Creation, 1 Pet. 4. ult.
• 2. Of Redemption, Heb. 2. 17.
• 3. Of Justification, Iohn 1. 19.
• 4. Of Protection and Preservation of his Church, Rev. 19. 11.

Fourthly, In all his words and speeches:

• 1. His Commandments are the rule of truth and faithfulnesse to us, Psalm 19. 9.
• 2. His Predictions are all faithfully accomplished many thousand years after, as Christs incarnation in the fulnesse of time, so Gen. 49. 10.
• 3. His Menaces are most faithful.
• 4. His Promises, Exod. 12. 41. Heb. 10. 23.

There is a difference between faithfulnesse in the Creator, and in the Crea∣ture.

• 1. This is the ocean and fountain from whence all faithfulnesse and truth in men* 1.270 and Angels issue.
• 2. This is the rule and measure of that, and the nearer it comes to this, the more compleat it is.
• 3. It is unchangeable in him; the Angels that fell were faithful, but soon changed, so Adam.
• 4. It is in God in most high perfection.

Reasons.

• 1. Because of his most just and righteous nature, whose most righteous will is the rule of all his ways, Psal. 145. 17.
• 2. He is most perfect and unchangeable in perfection.
• 3. Because of his most pure and holy affection.
• 4. There is no imperfection in him to hinder his faithfulnesse.

Gods faithfulnesse is the ground of all true Religion.

• 1. We must ground all the Doctrine of faith, all the Articles of faith, all our judgement and opinion in matters of faith upon this faithfulnesse of God, and this by holding fast all the faithful word, Titus 1. 9. Rom. 3. 4.
• 2. All our obedience of faith must be grounded on this, Iohn 3. 33. Heb. 11. 11. & 10. 23, Zeph. 3. 5. Heb. 6. 30.
• 3. All our prayers of faith must be grounded on Gods faithfulnesse, Dan. 9. 16. 1 Iohn 1. 9. 1 Pet. 4 19. Psal. 1. 5.
• 4. All sound profession of faith must be grounded on this, Genes. 17. 1. Psal. 91. 4.
• 5. All true perseverance in the faith, 1 Cor. 1. 8. & 10, 13.

We must be faithful:

• 1. To God, by being faithful in his Covenant, as the Psalmist speaketh.* 1.271
• 2. To men for Gods sake in our several places, in friendship as David and Ionathan.

Moses and Christ were faithful, the Apostle saith, In Stewards it is required that* 1.272 they be found faithful, 1 Cor. 4 1. Titus 2. 10. 1 Cor. 4. 10. Ephes. 6. 21. Col. 4. 7, 9. 1 Sam. 3. 20. 2 Sam. 2. 35. Nehem. 13. 13. 1 Tim 3. 11. Faithfulnesse is required and commended in all sorts of men.

Reasons:

The welfare and prosperity of all estates dependeth upon mans fidelity and faith∣fulnesse, it will be impossible for any good to be done amongst men, if each in his person and place be not faithful; this therefore is required of all men.

Faithfulnesse is that vertue by which a man is careful to perform constantly and* 1.273 in truth all those duties to which either his place or promise, or both, do binde

him. Or, it is that vertue by which a man is as good as his word, when one doth speak good, and is in deed as good as in speech, this is faithfulnesse. It hath two parts: 1. The agreement of his meaning with his words at the time that he speak∣eth, when he purposeth to do according as he speaketh. 2. The agreement of his actions with his words and meaning, when he continues constant in his purpose till he have done what in him lies to effect it; as it is said of Boaz, that when he had said the thing, he would not be quiet until he had brought it to passe. A pro∣mise is the proper subject of faithfulnesse, in the well making and well keeping of that standeth fidelity.

CHAP. XIII. Of GODS Patience, Longsuffering, Holinesse, Kindenesse.

GOd is Patient, Psal. 103. 8. Iob 2. 17. Gods patience is that whereby he* 1.274 bears the reproach of sinners, and defers their punishments; or it is the most bountiful will of God a 1.275, whereby he doth long bear with sin which he hateth, sparing sinners, not minding their destruction, but that he might bring them to repentance.

This is aggravated:

• 1. In that sin is an infinite injury offered to him, therefore in the Lords Prayer it is called a Trespasse.
• 2. He is infinitely affected b 1.276 with this; hence in the Scripture he is said to be grieved with our sins, to be wearied, as a cart full of sheaves; he is said to hate sin, for although he be such a perfect God that none of our sins can hurt him, yet because he is a holy and just God, he cannot but infinitely distaste sinners. Psal. 7. 11, 12,
• 3. He can be avenged immediately, if he please: Men many times are patient* 1.277 perforce, they would be revenged, but they know not how to compasse it. He ap∣prehends at the same time what he hath done for us, and withal our unthankful∣nesse, unkindenesse, and yet endured Cain, Saul, Iudas a long time.
• 4. He beholds the universality of sin, all men injure him, the idolatry of the Heathens blasphemy among Christians, the prophaner sort are full of oathes, adulteries; the better, negligent, lazy, cold. Men make it their businesse to sin a∣gainst him. Ier. 32. 31.
• 5. God not onely not punisheth, but still continues his benefits; the old drun∣kard is still alive.
• 6. He sets up a Ministry to invite us to come in, and we have that many years; Forty years long was I grieved with this generation.
• 7. In Christ patience was visible, there was living patience.* 1.278
• 8. He afflicts lightly and mercifully to win us; he makes thee sick and poor, to see if it will make thee leave thy sinning.

Object. God seems to be very impatient by his severe judgements inflicted on Persons, Families, Churches, Nations.

Answ. 1. Such are very few in comparison of those to whom he shews great patience. 2. He is long patient to them, before he come upon them in justice. 3. He proceeds very deliberately and leisurely, when he doth punish such. 4. When at last he comes in judgement, it is in goodnesse to mankinde, and that they might be a warning to others.

God must punish sometimes, to evidence

1. That his patience is a powerful patience, proceeding from riches of goodnesse, Rom. 2. 4. not a patience perforce.

2. To shew that it is a knowing patience, and comes not from ignorance▪

3. That it is a just patience.

4. That it is a holy patience, Psal. 50. 21.

7. God is Longsuffering, Exod. 34. 6.* 1.279

Longsuffering is that whereby he expecteth and waiteth a long time for repentance; or it is the most bountiful will of God, not suffering his displeasure suddainly to rise against his creatures offending, to be avenged of them, but he doth warn them be∣fore hand, lightly correct, and seek to turn them unto him. Christ endured Iudas till the last.

Long-suffering is a dilation of revenge, though we be provoked; it is a further degree of patience, patience lengthened out further, Rom. 9. 22.

God endures to wonderment above measure, beyond all expectation.

Reasons. 1. That men might not despair, 1 Tim. 6. 16. 2. For his glory. 3. From his love; a husband will forbear his wife. 4. To leave men without excuse, Gen. 6. 3. and 15. 16. 1 Pet. 3. 20. God cannot properly suffer, for all things are active in him.

It denounceth a woe to all those who despise and abuse the riches of Gods pa∣tience* 1.280 to us; the Apostle calls it, Treasuring up wrath; that is, as a man lays up something every day till at last he get a great sum, so thou addest still to thy damna∣tion; God will so much more severely damn thee, by how much he hath dealt more kindely with thee.

We should glorifie God for sparing us so long, and waiting for our repentance; we should be like him, slow to anger, * 1.281 patient, not easily provoked, Rom. 15. 4. Magistrates, Ministers, and all must be like God, wait for repentance; Eccles. 8. 11.

It reproves them that hence take liberty to sin (patience abused turns into fury) and are the worse for Gods forbearance, Matth. 24. 48. Luke 12. 45.

Christian patience is that grace of God whereby a man is enabled through con∣science of his duty to God, to bear what evils God shall lay on him, and to wait for the promises not yet performed, it is the fruit of faith and hope. Faith and pa∣tience are often coupled together.

As by faith we enjoy God, and by love we enjoy our neighbor; so by pati∣ence* 1.282 we enjoy our selves, saith a Father.

We had need of patience, that our faith may be lively, and our hope continue to the end. Without patience we cannot worship God, believe in him, love him, pray, hold out, deny our selves, suffer losses, bear reproaches. God will exercise us with many trials, defer the bestowing of good things, therefore we have need of patience.

There is a threefold patience, 1. In working, Rev. 3. 26. Hab. 2. 10. to be able to go through the difficulties which clog holy duties. 2. In waiting, to wait Gods time in fulfilling the promises, Hab. 2. 3. 3. In suffering, when we quietly submit to the will of God in bearing our own burthen, Levit. 10. 3.

A Christian in these suffering times way write this as his Motto, Sit miser,

qui miser esse potest. Let him be miserable that can be miserable, 2 Cor. 4. 8, 9. and* 1.283 6. 10.

8. God is Holy, the holy one, Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel, above thirty times, see Isa. 41. 20. & 43. 14. that is, Israels most eminently and incommunicable one, or his God. The holy one of Iacob, Isa. 49. 23. Holy is his name, Luke. 1. 49. I the Lord am holy, and, Be you holy as I am holy, Psal. 99. Isa. 6. 3. it is three times repeated, Holy, holy, holy (or, The ho∣ly one, the holy one, the holy one; the Lord of Hosts; so Rev. 4. 8. where accord∣ing to some Greek Copies it is nine times (that is, thrice three times) repeated. As* 1.284 Isa. 6. the Angels ascribe holinesse to him, so do the Saints in heaven, Rev. 6. 10. and the godly on earth, Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy, God the Father is called The holy one of Israel, Christ is holy, Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse.

Holinesse in the general nature of it is the moral goodnesse of a thing.

Holinesse in man is that vertue whereby he giveth and yieldeth himself to God, in doing all for and to him, in regard of which the actions he doth are acceptable to God. Holinesse in the creature, is a conformity to the holinesse in God, in respect of the principle, rule, pattern and parts of holinesse.

Gods holinesse is that excellency of his nature, by which he gives himself (as I may say) unto himself, doing all for himself, and in all, and by all, and above all, aiming at his own pleasure and glory; or it is the absolute purity of his nature, and his abhorring of evil, Exod. 34. 30. Revel 15. 4. he is holy without iniquity, Psal. 5. 5, 6. and 145. 17. 1 Sam. 2. 2. Hab, 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse, Psalm 89. 35. Amos 4. 2. that is, by himself.

Holinesse is in God essentially and originally, 1 Sam. 2. 2. he is the Author of all* 1.285 holinesse; he is called Holinesse it self, Isa. 63. 15. all the holinesse in Saints or Angels comes from God, and is a quality in the creature. He is holy of himself, men and Angels are sanctified by him; his holinesse is a substance, in men it is an acci∣dent. The essence of many Angels continues, though their holinesse be lost; most men never had holinesse, and the man would remain, though his holinesse were lost.

2. Holinesse is in him without measure, in the highest degree, mans may be limited, it is in him immutable and infinite, like himself, and cannot be lessened or augmented.

3. He is holy formally and subjectively, holinesse is a conformity to the will of God; how holy then must he needs be, when his nature and will are all one?

4. Objectively, he is the object of all holinesse, for there is no holinesse but what* 1.286 hath him for the object.

5. Exemplarly, Be ye holy, as I am holy, so Christ bids us learn of him, for he was meek and humble. He as Mediator was impeccable; he was God and man in one person, actus est suppositi; He discovers unholinesse in the best of the Creatures, Iob 15. 15. and cannot be tempted with sin, Iames 1, 13. or take plea∣sure in that which is evil, either in persons, or actions, Hab. 1. 13.

God is holy in heaven, holy in earth, holy in hell it self, holy in glorifying An∣gels, holy in justifying men, holy in punishing devils, holy in his Nature, Word Works, Glorious in holinesse, Exod. 15.

Reasons of Gods Holinesse:

1. This is the foundation of all his other excellencies; for if he were not thus taken up with himself, he could not be perfect in wisdom, power, justice, mercy, neither could he carry himself to the creature as were fit, if he did not first carry* 1.287 himself to himself as were fit. If a King do not duly regard himself in his Royal au∣thority, he can never duly govern his subjects.

2. Else he could not be perfectly happy, whatsoever thing looks to somewhat without it self, to make it be well and contented, and enjoy it self, that is but im∣perfectly happy, because not happy without another. That alone is capable of perfect blessednesse, which hath all things in and of it self, without respect to any other thing, by which it enjoys it self.

God is holy in these particulars:

1. In his will; whatsoever God wils is holy, whether it be his secret will and pur∣pose, or his revealed will and word.* 1.288

2. In all his works, Ephes. 1. He hath predestinated us to be holy, this is the end of all his graces, to make us like himself; this is likewise the end of his Ordinances, his Word and Sacraments are to make us holy, so his works of justice, Christs death.

3. In his Laws and Commandments, Psal. 19. his Commandments are just and right, and require holinesse of heart, not suffering the least sinful motion, Thou shalt not covet.

4. What ever relates to him is holy:

1. The place of his habitation, Psal. 11. 4. & 20. 6. 1 Cor. 3. 7.

2. His Attendants: 1. The Angels, Luke 9. 26. Mat. 25. 31. 2. His people, Lev. 10. 1. Dan. 12. 7.

3. All his Services are holy, 2 Chron. 35. 30. Psal. 29. 1.

Holinesse is the beauty of all Gods attributes, without which his wisdom would be subtilty, his justice cruelty, his Soveraignty Tyranny, his mercy foolish* 1.289 pity.

This distinguisheth him from all Heathen gods which were wicked, holinesse* 1.290 distinguisheth between Angels and Devils, Heaven and Hell.

Holinesse is the working of God to his own end in all things suitable to his nature. When the Saints in heaven glorifie God for his chiefest excellency, it is thus, Holy, holy, holy: We finde not in the Scripture any of Gods Attributes thrice repeated, Wise, wise, wise, or Almighty, almighty, almighty, but Holy, holy, holy, because the excellency of God consists chiefly in that. Master Burrh. Iac. Seed.

The Holinesse of God is an universal Attribute, something of holinesse runs through all the Attributes; his power is holy, Isa. 52. 10. his truth. Psal. 109. 4. his mercy, Acts 13 34. it is unchangeable, he is so holy, that he cannot be tempted to evil, Iames 1. 13.

He is the principle and patern of all holinesse in the Creature:

1. The principle, Levit. 20. 8. and 21. 8, 15. he conveys holinesse by Ordinances and Sabbaths, Deut. 7. 6. and afflictions, Isaiah 27. 9. see 1 Thessalon. 5. 23. and 1. 1.

2. The patern of holinesse, 1 Pet. 1. 11. the more any have been holy, the more

they have eyed the holinesse of God, Rev. 4. 9. Ephes. 5. 1. his holinesse is a rule to it self, we should have the Law written in our hearts.

Amongst the Turks, Jews, Indians, Persians, and the Papists themselves at this day, the most zealous and holiest, as they conceive them in their Religion, are most esteemed and honored, and onely in the greater part of the Protestant Churches, the most knowing and tenacious of the Evangelical truth, and the most strict and godly in their lives are hated, nicknamed, disgraced and villified. Sir Simonds D' Ewes Primitive practice for preserving truth, Sect. 17.

1. This condemns the Pope, who proudly arrogates the Title of the most * 1.291 holy,* 1.292 and holinesse it self; the high Priest was to be holy, Numb. 16. 7. but he will be termed most holy.

2. Hypocrites, civil honest men, and prophane men, who scoff at purity and holi∣nesse which is Gods excellency, it was the Devils device to bring that slander on earthly holinesse, A yong Saint an old Devil.

Angelicus juvenis senibus satanisat in annis.

Erasmus (in his pietas puerilis) saith, that proverb was devised by the Devil himself; it is contrary to that of Solomon, Prov. 22 6. It was a great commenda∣tion* 1.293 of Origen, that he learned the Scripture of a childe, Eusebius. The like Paul saith of Timothy, 2 Tim. 3, 15.

3. Confutes merits, the Angels are impure in his sight.

4. We should be holy like God, not in degree; but in resemblance, 1 Pet. 1. 15, 16. we should be holy in our affections, actions. Holinesse should be prized and* 1.294 admired; the Seraphims sing one to another, Holy, holy, holy, Isa. 6. 3. They choose this out of all Gods Attributes to praise him for. We should pray to God with pure hearts, worship him holily, Iohn 4. 24. Zach. 14. 20, 21. that is, men should be holy in those ordinary natural actions of eating and drinking.

5. This ministers comfort to the Saints, and assures them that they shall finde favor with him; and is for a terror to the unholy, which are altogether carried to themselves, led by themselves, and set up themselves, and these things below. They love that which God loathes; God must necessarily hate sin, because it is so contrary to him: That he doth so, it appears, 1. In his depriving man of an infi∣nite good, infinite glory and happinesse. 2. In inflicting on him infinite torments. A holy heart may draw much comfort from Gods holinesse. 1. He will distinguish between the precious and the vile, they have to do with a holy God, Num▪ 16. 2, 3. Mal. 3. ult. 2. Thou hast communion with this holy God, there is sweetnesse and comfort in conversing with holy men, after this life they shal behold the beauty of Gods holinesse, and give him the glory of it. 3. He will take special care of them, that they shall not be polluted, Exod. 29. 33, 34. 4. What holinesse is there in any of their services, it shall be accepted, and their holinesse begun shall be perfected.

6. We should labor after holinesse, 1. To go quite out of our selves and all creatures, and go wholly, as it were unto God, making him the ground, measure and end of all our actions, striving above all things to know him, esteem him, and set all our powers upon him. This is the felicity of the creature, to be holy as God is holy; this is the felicity of the Saints in heaven, they care for nothing but God, are wholly and altogether carried to him and filled with him. He is all in all unto them, as he is all in all unto himself. In being thus carried to him, they are united to him and enjoy him, and are blessed.* 1.295

There are Saints on earth, as the Scripture shews, Psal. 16. 3. and 132. 9 though the Papists deny this. Men are said to be Saints here: 1. In regard of Sacramen∣tal holinesse: Baptism is called the laver of Regeneration, Tit. 3. Sanctum, quasi sanguine tinctum. Isidore. Such are dedicated to God, and set a part for a holy use. 2. In regard of inherent holinesse, the denomination is from the better part, so man is called a Reasonable creature, from his reasonable soul; and men (though in part corrupt) are called Saints from the image of God, in the better part. 3. In regard of imputed holinesse; Christ is made to us Wisdom, Righteousnesse, Sancti∣fication.

Sanctification is 1. The end of our Election, Ephes. 1. 4. 2. Of our Redemption, Luke 1. 75.

Holinesse is 1. A beautiful thing, Psal. 110. 3. therefore Christ calls his Spouse The fairest of all women. 2. A beneficial thing makes one bear all afflictions easily, makes all our services acceptable to God, will give us a sight of God, Matth. 5. 8.

9. God is Kinde, Exod, 34. 7. Keeping Kindenesse for thousands, so it should be* 1.296 rendred; he spake of Gods mercy in the sixth verse, see Ephes. 2. 7. Titus 3. 4. it is called, Great kindenesse, Neh. 9▪ 17. Marvellous kindenesse, Psalm 31. 21. Merci∣ful kindnesse, Psalm 119. 2. Everlasting kindenesse, Isa 54▪ 8. Excellent loving kinde∣nesse, Psalm 36▪ 7. Multitude of loving kindenesse, Isa. 63. 74. We should shew loving kindenesse unto Christ, and one unto another, 2 Peter 1. 3. 1 Corinth. 13. 4.

Some mention two other vertues:

2. Gods Jealousie, by which he will have all due glory given to him, and suf∣fers not the least part of it to be communicated to the creature. This care of his* 1.297 honor and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves, as on the build∣ing of Babel, Gen. 11. ••. the Bethshemites, 1 Sam. 6. 19. Nebuchadnezzar, Dan. 4. 29, 30. and Herod, Acts 21. 22, 23.

2. His Humility, by which God descends to our capacity, and graciously pro∣vides* 1.298 for our weaknesse, examples of which are both Gods familiar conversing and* 1.299 conference with Moses and Abraham, interceding for Sodom, with David and others, and especially the incarnation of Christ.

CHAP. XIV. Of GODS Power.

SO much be spoken concerning Gods Will, Affections, and Vertues: there* 1.300 followeth Power in God, by which God by the bare beck of his Will, effe∣cteth all things which he will, and howsoever he will, perfectly without labour and difficulty, and can do perfectly all things which he wills; this is called Absolute * 1.301 Power, by which he can do more things then either he doth or will. Actual a 1.302 Power is when God causeth those things to exist which he will have exist.

Both Gods Absolute and Actual Power is Active b 1.303 onely, and no way Pas∣sive.

This Power of God is Infinite,

First, In respect of the Divine Essence, since it slows from the Infinite Nature of God; for it is a most certain Rule, that the faculties and powers of the Subject slow from the form, and agree with the form.

Secondly, In respect of the Object c 1.304 and Effects, for God doth never so many and so great works, but he can do more and greater; although we must hold that God cannot make a creature of infinite Perfection simply, or creatures indeed in∣finite in number, for so they should be Gods; for the Divine Power is so farre ex∣ercised on the object, as the passive Power of the object extends it self, but Infinite Perfection imports a pure Act.

Thirdly, In respect of Duration, which is perpetual as his Essence is, therefore this force and power of God is deservedly stiled Omnipotency, Iob 42. 2. Gods* 1.305 Power is not only Potentia, or Multipotentia, but omnipotentia, for degree infinite; Shall any matter be hard for the Lord?

The Scripture confirms the Omnipotency of God,* 1.306

1. Affirmatively, when it cals God Abbir, Job 34. 20. Shaddai Alsufficient, Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful, Deut. 10. 17.

2. Effectively, when it witnesseth, that God can do all things, Mat. 3. 9. & 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles.

3. Negatively, when it denies any thing to be difficult to him, muchlesse im∣possible, Gen. 18. 14. Ier. 32. 17, 27. Luke 1. 37. Matth. 19. 36.

4. Symbolically, when it gives him a strong right hand, a stretched out arm, 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19.

Reason proves it also:

1. His essence (as was said) is infinite, therefore his power.

2. He is most perfect, therefore most powerful.

3. Whatsoever good thing is to be found in any creature, the same is perfectly and* 1.307 infinitely in God.

Some observe that this is expressed seventy times in Scripture, that God is Al∣mighty. He is the onely Potentate, 1 Tim. 6. 15. The Psalmist saith, Power belongs to God. The first Article of our faith teacheth us to believe that God is Om∣nipotent.

God can work by weak means, without means, contrary to means.

It shews one to be a skilful Artist, when he can effect that by an unfit instru∣ment, which another can scarce do with a most fit one: As it is reported of Apelles, that with a coal taken from the fire he so exprest him by whom he was invited to Ptol••mies dinner, that all at the first sight of it knew the man: But it is no wonder for God to perform what he will with unfit instruments, since he needs no instru∣ments at all to effect what he pleaseth.

Gods power is,

Essential and Independent, it is the cause of all power, Iohn 19. 8. it reacheth beyond his will, Mat. 26. 35.

2. It extends to things that are not, nor never will be, as to raise up children* 1.308 of stones to Abraham, Matth. 3. 9. to give Christ more then ten Legions of Angels.

The object of Divine power are all things simply and in their own nature pos∣sible, which neither contradict the nature of God, nor the essence of the crea∣tures; those which are contrary to these are absolutely impossible; such things God cannot do, because he cannot will them, nor can he will and do con∣trary

things, as good and evil, or contradictory, as to be, and not to be,* 1.309 that a true thing be false, that any thing while it is should not be; God cannot sinne, lie, deny, change or destroy himself, suffer, for all these things do ex diametro, oppose the Divine, Immutable, Simple, most true and per∣fect essence. God cannot create another God, nor cause a man to be unreason∣able, nor a body to be infinite and every where, for these things contradict the essential definitions of a creature, of a man, and a body; not to be able to do all these things is not impotency, but power, for to be able to do opposite things, is a sign of infirmity, being not able to remain altogether in one and the same state.

God is therefore omnipotent, because he cannot do these things which argue impotency, as if I should say The Sun is full of light, it cannot be dark. Yet it is not so proper a speech to say God cannot do these things, as to say, these are acts too mean, base, and worthlesse to be effects of Divine power, Haec non possunt fieri, rather then, Deus non potest facere, saith Aquinas.

Gods omnipotence lies in this, * that he is able to do whatsoever is absolutely,* 1.310 simply and generally possible. A possible thing is that, the doing of which may be an effect of Gods wisdom and power, and which being done, would argue power and perfection; an impossible, that which cannot be an effect of wisdom and power, but if it should be done, would argue weaknesse and imperfection in God, The Arminians say, That God is often frustrated of his end, which dero∣gates from his power. 2. In respect of manner, he doth it with a Word, Let there be light, saith he, and there was light. 3. He can do all things of himself, with∣out any creatures help. Gods power is stiled, Might of power, Ephes. 1. 19. and it is seen in his works of creation, making all things of nothing, therefore that fol∣lows the other in the Crred. 2. In his works of providence. Christ is a mighty God and Saviour to his people, Isa. 7▪ 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself.

He was mighty:

1. In suffering, he bore the revenging justice of God, he suffered the wrath of God upon the Crosse.

2. In doing: 1. Made all, Iohn 1. 5. Col. 1. 16. 2. Preserves all, Col. 1. 17. 3. As he is the head of the Church.

2. He is strong in his Saints:

1. In the gathering of his Church.

2. In upholding it.

3. In raising all people out of their afflictions.

4. In his Ordinances, Prayer, Sacraments, Word, Rom. 1. 16.

5. In his Graces, Faith, Heb. ••1. Love, 1 Cor. 13.

Gods power is limited and restrained:

1. By his nature, he cannot contradict himself.

2. Regulated by his wil, he cannot do evil.

3. By his glory, he cannot lye, he is truth it self, nor be tempted of evil, Iames 1. 13.

There is a difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, potentia and potestas: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or potestas is properly authority, right to do a thing, as a King hath over his Subjects, a father over his children, a husband over his wife, a master over his servants, of which Christ speaks, Iohn 17. 2. Mat. 28. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or potentia is properly strength

to do something, as some great King may have power to overcome his enemies over which he hath no authority. A Lay-man hath power to give Bread and Wine, but he hath not potestatem, a calling or right to do it.

It serves both for a spur to do well, since God is able to save, Gen. 17. 1. and a* 1.311 bridle to restrain from evil, seeing he hath power to destroy, we should therefore humble our selves under his mighty hand, 1 Pet. 5. 6. Luke 12. 5.

It reproves the wicked, which care not for Gods power, but provoke the Al∣mighty God, Matth. 10. 28. and so contend with power it self, none shall deliver them out of his hand, 1 Cor. 10. 22. and it condemns the godly, which distrust the* 1.312 power of God, Num. 11. 21. Iohn 21. 32. Remembring not that he hath unlimited power. The Lords Prayer ends thus, For thine is the power.

This ministers comfort to those which have God on their side, they need not fear what man or Devil can do against them. He can strengthen them in spiritual* 1.313 weaknesses against sin, and unto duty, all the Devils in hell are not able to pluck them out of his hands. Mat. 16. 18. Iohn 10. 28, 29. if a people fall from him, he is able to graff them in again, Isa, 44. 22. Rom. 11. 23. they are kept by his power through faith to salvation, 1 Pet. 1. 5. he can protect them against their enemies, though they be never so many, Dan. 3. 17. Psalm 3. 6. he can and will make you strong in his power to bear patiently all afflictions. God is able to raise them up again, when they are rotten in the grave, at the general resurrection, Heb. 11. 19.

We should not despise a weak Christian, God is able to make him strong; we should by this strengthen our faith in Gods promises, as Abraham, Rom. 4. 22. it is* 1.314 prefixed in the Creed, as the prop of our belief in the Articles of our Christian faith. That Commandment, Be strong in Christ and in his power, includes a pro∣mise, that he will give us his power, if we seek to him, and rest on him; for it were a very mocking to bid us be strong in him, if he would not communicate his strong power to us; if we have any strength either of body or minde to do any thing, we must return to him the glory of it, and be ruled by him in the use of it, because we have it from him, and hold it at his meer pleasure. Oh saith God to Iob, Can you do this and that? and then Who made the clouds? by which qusti∣on he would cause Iob to see his own impotency, and Gods Omnipotent power.

CHAP. XV. Of Gods Glory and Blessednesse.

FRom all these before mentioned Attributes, ariseth the Glory or Majesty of God, which is the infinite excellency of the Divine Essence, Heb. 1. 3. Exod. 33. 18. Psal. 29. 9. This is called, The face of God, Exod. 33. 20. and light in∣accessible,* 1.315 1 Tim, 6. 16. which to acknowledge perfectly belongs to God a∣lone, yet the revelation and obscurer vision thereof is granted to us in this life by the ministery of those things which are seen and heard, the clearer in the life to come, where we shall see God face to face, 1 Cor. 13. 12. Mat. 18. 10.

God is and ever shall be exceeding * 1.316 Glorious, Exod. 15. 11. Deut. 28. 58.

Glory is sometime taken for outward lustre and shining, as one glory of the Sun;* 1.317 sometimes for outward decking and adorning, as long hair is a glory to a woman; but the proper signification of it is, excellent estimation by which one is preferred before others.

It is the splendor, clarity or shining of a thing, resulting and rising from the per∣fection, eminency, or excellency it hath above other things. The glory of God is the perfection of his Nature and Attributes, infinitely surpassing and outshining the perfection of all creatures.

Things that are good we praise, things that are excellent we honor, and things that are transcendently good we glorifie.

Glory is used metonymically for that which is the ground and matter of glory, as Prov. 19. 11. & 20. 29. Sometimes the glory of God signifieth the very essence and nature of God, as Exod. 33. 18. Sometimes it is used to signifie some of Gods Attributes, Ephes. 1. 12. that is his grace and good will, by shewing forth of which he makes himself glorious. Sometimes it is put for some work of God which is great and marvellous, Iohn 11. 40. that is, the grace and powerful work of God in raising up thy brother Lazarus unto life again, Exod. 25. 16. & 40. 35. that is, some extraordinary splendor, as R. Moses expounds it, which God created thereby to shew forth his magnifience and glory.

Glory is essential, so it signifieth the incomprehensible excellency of the Divine Nature, Exod. 33. 13. or else it signifieth manifestatively the acknowledgement and celebration of his excellencies; and this is called properly glorification: this may have more or lesse.

Or secondly, much to the same purpose, the glory of God may be taken two wayes:

• 1. For the inward excellency and worth whereby he deserves to be esteemed and praised.
• 2. For the actual acknowledging of it, for glory is defined a clear and mani∣fest knowledge of anothers excellency; therefore the glory of God is two∣fold.

First, Internal, which is again twofold:

• 1. Objective, that glory of God is the excellency of his Divine nature, for such is his Majesty and excellency, that he is infinitely worthy to be praised, admired and loved of all.
• 2. Formall, is his ••own knowledge love and delight in himself; for this is infinitely more the glory of God, that he is known and beloved of him∣self, then that he is loved and praised by all Creatures, Men or Angels, be∣cause this argueth an infinite worth in Gods own nature, that an infinite love and delight is satisfied with it.

God hath this kinde of glory objective and formal, most fully even from all eternity; therefore when he is said to make all things for himself or his glory, it is not meant of this inward glory, as if he could have more of that.

Secondly, External; and that again,

1. By way of object, viz. when he made the Heavens and Earth, and all these glorious creatures here below, which are said to shew forth his glory, Psal. 19. that is, objectively, they are the effects of his glorious wisdom and power, and so become objects of mens and Angels praises of him; and as the glory of men consists in outward ornaments, so Gods glory consists in having such creatures, men and Angels to be his followers.

2. Formal, when men and Angels do know, love and obey him, and praise him to all eternity.

The Scriptures every where extol the Majesty and glory of God:

1. Essentially, when it calls God Great, Most high, glorious, The God of glory, Acts 7. 2. King of glory, Psalm 24. 8. Father of glory, Ephes. 1. 17.

2. Efficaciously, when it affirmeth that all the earth is full of the glory of God, Isa. 6. 3. and propounds the glorous and wonderful works of God to be consider∣ed by us, Exod. ••2. 18. He means he will shew him so much of his glory as it is possible for a creature to behold and live, we cannot behold the fulnesse of it.

God is glorious in his nature, 1 Cor. 11. 7. his glory obscureth all other glory, Isa. 6. 2. Gen. 18. 17 1 Kings 10. 13.

His glory is manifested:

1. Extraordinarily, ••n the cloud, in apparations and visions.* 1.318

2. Ordinarily, in his word and works. * 1.319 The Law sets forth the glory of his justice, and the Gospel that of his mercy, 2 Cor. 3. 8. it is called his glorious Go∣spel, Luke 2. 14.

All his works set forth his glory, both those of creation, and preservation or providence, Psalm 19. the whole creation must needs shew forth his glorious power and wisdom, the sound is said to go over all the world; that is, All crea∣tures must needs gather, that if the Heavens be such glorious Heavens, the Sun so glorious a Sun, how much more must that God be a glorious God, who is the au∣thor and worker of them.

The whole Platform of saving the Church by Christ, sets forth Gods glory principally, Phil. 2. 11. Luke 2. 14. glory to God in the highest. In some works the excellency of Gods power, in others the excellency of his wisdom, patience, but in this all the Attributes of God shine out in their utmost perfection.

1. His wisdom, that all the three persons of the Trinity should joyn in one work, to one end, wherein mercy, power, grace, justice, patience, all meet toge∣ther.

2. Power, in upholding Christ to undergo the weight of Gods vindictive Justice.

3. Free-grace, to do all this without any motive in the world but himself, no∣thing was foreseen in them, and some rather then others were saved.

4. His revenging Justice and Wrath here were manifested, as much as they be in Hell it self.

5. His Holinesse, he can have no communion with those that are unclean.

6. His Majesty, none may be admitted to speak or come nigh to him, but in the mediation of Christ. The Gospel is The glorious Gospel of the blessed God, 1 Tim. 1. 11. that is, The glory of all the Attributes of God doth appear in the Gospel more brightly, then in all the works which God hath made, Mr. Burrh.

God is glorious in all his works upon the hearts of believers, he puts a glory upon them, so that in this sense he is effectually glorious, Ephes. 5. a glorious Church, and Psalm 43. The Kings daughter is all glorious within; this glory is grace, when God makes one holy, heavenly minded, meek, zealous; hereafter we shall have glorious bodies and souls.

God made all things for his glory, for of him and to him are all things, Rom. 11. All the unreasonable creatures are for Gods glory.

1. In that they are serviceable to man, for herein God is glorified, in that they can accomplish those ends for which they were made, and that is for man, Gen. 1. the Sun and Stars are for him, as well as creeping things: These creatures are for a twofold use:

1. To give him habitation and to be means of his corporeal life.

2. To be continual quickners of him, to praise Gods glorious power and wis∣dom; God is said Acts 4. not to leave himself without witnesse; the reasonable creatures are made chiefly for his glory, because they know and love him.

That God is Glorious appears:

1. God hath made many of his creatures glorious, Dan. 10. 8. so there is one glo∣ry of the Sun, another of the Moon; the King clad with gorgeous attire, and being arrayed with the Ensigns of his Soveraignity is glorious, so Solomon.

2. This glory shall continue for ever, because God hath it from himself, and

deriveed it not from another. He is a perfect being, independent, all things are un∣der him; the inferior cannot work without the Superior.

There is a double glory in things:

1. Inherent in themselves, which is partly visible, as that of the Sun; partly in∣telligible,* 1.320 an excellency in a thing which affects the understanding.

2. From without, given by others; so there is a kinde of glory and excellency in some precious stones which affect a man with a kidde of wondering; so in an Angel a great shining, as in that which appeared to Zachary; so in the vision that Paul saw, and when God appeared to Moses.

There is an inward glory standing in being worthy of highest esteem, and an outward glory standing in being highly accounted of; God is worthy to be esteem∣ed above all, and is so by the Saints.

The chiefest and highest cause of any benefit shewed to us, is not our selves, but the name of God, even his glory, and the clear declaration of his own excel∣lencies, Ezek. 20. 9. 14. 22. Psalm 25. 1. Ezek. 36. 22.

Reas. 1. The thing which induced God to make all things, must needs be the cause of all other benefits bestowed after the creation; now he made all things for him∣self, and his own name; for neither had they any being, nor could they have any before, and therefore could not be any moving cause to their own creation, there∣fore neither of any other thing.

2. All creatures are nothing, and lesse then nothing in comparison of God, there∣fore he could not by them be moved to work any thing, but doth it for his own names sake. Things mean and trifling are not fit to be the highest end of an ex∣cellent work. God is most high and glorious, and all creatures are lesse then no∣thing before him, therefore himself must be moved by himself, not by them chiefly to do any thing for them; for as God hath no efficient, material or formal cause at all, but is to himself instead of all these, because he is of himself, so neither can he have any final cause but himself; for if he have any other end then himself, that is, his own glory, he were some way dependent upon some other thing, which is im∣possible.

If it be objected, How is it said then, that God doth this or that for Abraham, Isaac and Iacobs sake, as often Moses presseth him in his prayers.

The Answer is, he looks upon them still in subordination to his own name, so that they are motives but in reference to his name, and no otherwise. He glori∣fieth himself, and aimeth at his own glory, in keeping covenant and promise with them.

Gods glory is the end of predestination, both reprobation, Prov. 16. 1. and electi∣on, Ephes. 1. 5, 6. of the creation and administration of all things, Rom. 11. 36. of all benefits obtained in Christ, 2 Cor. 1. 20. and should be of all our actions, 1 Cor. 10. 35.

Quest. Whether the infinite glory which God hath as God, be communicated to Christs humane nature.

Answ. That being a creature, cannot have that glory which is due to the Crea∣tor. It is true, Christ is infinitely to be glorified, because he is God and man, but not therefore his humane nature. Our Divines distinguish between a glory meerly divine, and a Mediators glory, which is next to Divine, far above all crea∣tures.

Object. Christ prayed for the glory which he had before the beginning.

Answ. Christ had it in decree and predestination, and that was not Gods essen∣tial* 1.321 glory, which is a property, for he requires he may have it now, which could not be if he had it from eternity.

We glorifie God, not by putting any excellency into him, but by taking notice of his excellency, and esteeming him accordingly, and making manifest this our high esteem of him.

There is a twofold glory:

• 1. Essential, infinite, everlasting; this is called gloria, it receives neither ad∣dition nor diminution by any created power.
• 2. Accidental, finite, temporary, called glorificatio; this ebbs or flows, shines,

• or is overshadowed, as goodnesse or gracelesnesse prevails in the world.

It serves,

• 1. To shew the vilenesse and basenesse of all wicked men, which oppose Gods* 1.322 glory, and strive to obscure it, dishonor this glorious God, setting light by him in their hearts, and blaspheming him with their tongues; a sinner in sinning lifts up himself above God, preferring his own wisdom before Gods, and his will be∣fore his; therefore David worthily concludes the 104 Psalm with an imprecation against sinners, God will gain glory of them in despight of their hearts by magni∣fying his justice.
• 2. We should labor to partake of Gods Image, that we might be partakers of his glory; we must earnestly desire that Gods glory may be communicated to us, that he would send forth his Spirit of glory to rest upon us, by which means we shall commend our selves to God, Christ, the Angels and Saints, and our own consciences.
• 3. We must learn to contemplate the glory of God with admiration; by this* 1.323 one principally differs from a beast. He hath not a capacity to behold the excel∣lency of Gud, the Saints in Heaven are even taken up and filled with beholding Gods glory; set your eyes round about to behold Gods works and his glory in them, so as you may admire God, this will make your souls to enjoy God. Paul saith, In the mystery of the Gospel we behold as in a glasse the glory of God; be much in this exercise.
• 4. We must long to go out of this world to behold Gods glory * 1.324 fully, Iohn 17. 24. raise up your hearts to heavenly desires, wish earnestly to be in Heaven. Eve∣ry one would be willing to go to Heaven when he dyeth, but we must desire to leave this life to go thither.
• 5. This should comfort us:* 1.325
  • 1. Against reproaches and contempt in the world; if God be glorified, we must sacrifice our names as well as our lives to him.
  • 2. Against death, then we shall no more dishonor God.
  • 3. The day of judgement should be longed for, because it is Gods glo∣rious day, 2 Thess. 1. 10. we run to glorious sights on earth, as the Queen of Sheba.
  • 6. We should ascribe all glory to God, the fountain of glory, 1 Chron. 29. 11, 12. Psalm 115. 1. God challengeth this from men, Give unto the Lord glory and strength, give unto the Lord the glory due to his name. He is very jealous of his glo∣ry,* 1.326 and will not suffer the least part of it to be given to the creature.
  • 7. Take heed of those Tenets which oppose Gods glory; as
    • 1. The lawfulnesse of giving religious honour to images; the Popish Doctors have wearied themselves and wracked their brains to coin distinctions, how divine worship may be given to Images, but the second Commandment forbids Image∣worshipping, and God acknowledgeth himself a jealous God, and saith, He will not give his glory to another.
    • 2. Attributing too much to our free-will, or setting up our merits, * 1.327 this is robbing God likewise of his glory.

Let us first live to his glory, and do all for his glory: 1. Because he intend∣ed it. 2. He hath joyned our happinesse and his glory together. 3. It is infinitely

more worth then all the world. 4. It is his condescending, that he will take this for glory. 5. He will have glory of us against our wills. 6. The Creatures glori∣fie God in their way. 7. How much glory do we give to things of an inferior na∣ture? 8. God will hereby give us glory.

We should do all we do for him and to him, even to shew forth our apprehen∣sion* 1.328 of his name. Doing whatsoever good we do, and leaving whatsoever evil we leave, that we may declare our high esteem of him, and make it appear that we do judge and repute him most wise, good, just, excellent, worthy all the service that we can do, and more too. And whatsoever is not thus done with reference to the name * 1.329 of God, as the motive and end of it, doth want so much of goodnesse as it wants of this reference. Nothing is good, farther then it hath reference to God the chiefest good. If we aim at onely or chiefly, and be moved onely or chiefly by temporal benefits and respects of this kinde, looking to our selves, our deeds are hollow and seemingly good alone, not real. If we look to our selves alone e∣ven in respect of eternal benefits, and not above our selves, to him and his name, that also is but hypocrisie. But this is truth, to make our ends and motives the same with Gods, and to have an eye still above and beyond our selxes, even to Gods name, that we may cause it to appear to him, and our selves, and others, that we know him and confesse his great name. Omnibus operibus nostris coelestis inten∣tio adjungi debet. Aquinas.

It is a great question among the Schoolmen, and some of our Divines, Whe∣ther one should actually propound the rule, and intend the end in every service, Adam and Christ did so, though lapsed man cannot do it: it is a duty never∣thelesse, it is good to do it as often as possibly men can. In serious and solemn acti∣ons our thoughts should be actual, in lesser the habitual intention sufficeth.

God glorified himself, Iohn 12. 28. Christ glorified him, his whole life was no∣thing but a seeking of his Fathers glory, Iohn 17. 4. * 1.330 See Phil. 2. 11. the Saints and Angels spend eternity in setting forth his glory, Isa. 6. 23. Rev. 4. 10, 11. & 7. 9, 10. all the creatures do glorifie God in their kinde, Psalm 145. 10. & 148. the worm is not exempted, therefore that man (saith Chrysostome) which doth not glorifie God, is baser then the basest worm. This is all the first Table of the De∣calogue, and above half of the Lords Prayer; the three first Petitions concern Gods glory, and the conclusion likewise hath reference to it. We should glori∣fie God in all conditions, in adversity as well as in prosperity, Psalm 50. 15. in all the parts of our bodies, in our hearts, 1 Pet. 3. 15. with our mouthes, Rom. 15. 6. in our lives, 1 Cor. 6. alt. Mat. 5. 16.

Let us often think of the personal glory and excellency which the Saints shall enjoy when they come to Heaven.

1. In Body.

2. In Soul.

The bodies of the Saints in Heaven shall be,

1. Perfect, free from all blemishes, and every way for the souls use.

2. Incorruptible, not liable to sicknesse, weaknesse, * 1.331 mortality.

3. Spiritual, 1. In regard of state and condition, because they shall be upheld by the Spirit of God, without the use of meat, drink and sleep. 2. In regard of quality and operation, active and agile as a Spirit, they shall move swiftly upward, downward, any way at the command of the soul.

4. Glorious, the bodies of the Saints shall then shine as the Sun, and be like the glorious body of Christ.

The soul shall be totally freed from all spiritual evils, all reliques of sin, and* 1.332 all possibility of sin; the corruption of the understanding, will, affections, conscience shall, be quite taken away. 2. From all apprehensions of wrath and eternal death.

2. It shall perfectly enjoy all spiritual good: 1. The Image of God shall be ab∣solutely perfect in every one of the glorified Saints, every faculty of the Soul shall have all grace that faculty is capable of, and that in the highest degree. The minde shall have all intellectual vertues, the will and affections all moral vertues, and that in the highest degree they are capable of, 1 Cor. 13. 10. The understanding uno in∣tuitu shall know omne s••ibile, the will shall be fully satisfied with God, the con∣science filled with peace, the affections of love and joy shal have their full content, the memory shall represent to you perpetually all the good that ever God did for you.

God is most Blessed, 1 Cor. 11. 31. Rom. 9. 4. 1 Tim. 1. 11. & 6. 15. 2 Cor. 11. 31. yea, blessednesse it self, he is blessed in himself, and to be blessed by us.

Gods blessednesse is that by which God is in himself, and of himself All-suffi∣cient Or thus, Gods happinesse is that Attribute whereby God hath all ful∣nesse of delight and contentment in himself, and needeth nothing out of himself to make him happy.

The Hebrews call blessed Ashrei in the abstract, and in the plural number, Blessed∣nesses,* 1.333 Psal. 1. 1. & 32. 1. Because no man (saith Zanchy) can be called and be blessed for one or another good, unlesse he abound with all goods. Blessednesse is a state of life wherein there is a heap * 1.334 of all good things. The Greeks called blessed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that is not subject to death, miseries. By the Etymologies and significations of these two words, it appears (saith Zanchy) that there are two parts of blessednesse, one to be free from all miseries, another to abound with all goods, and so to abound with them that thou desirest nothing more. A third particle (saith he) is to be added per se & sua natura, and a fourth con∣dition, that he well know his own blessednesse. So that he is truly blessed (saith Zanchy) which of himself and from his own nature is alwayes free from all* 1.335 evils and abounds with all goods, perfectly knowing his own felicity, and desiring nothing out of himself, but being fully content with himself, which description agreeth only to God.

God is blessed essentially, primarily, originally, of himself such, and not by the help of any other thing.

Reasons.

1. He that is the fountain * 1.336 of all blessednesse to others, how can he be but in∣finitely blessed himself. He makes all those things happy to whom he vouchsafeth in any sort to communicate himself. Wherefore as that which maketh hot and light, that is more hot and light then that which is made so; so must he exceed all other things in blessednesse, which makes all those persons blessed which have any part of blisse.

2. Either he hath blessednesse, or there should be none; for if it be not found in the first and best essence and cause of all other essences, it cannot be found in any other thing. All men and things affect it, therefore such a natural and univer∣sal inclination cannot be wholly in vain, as it should be if there were no blessed∣nesse to satisfie it. The happinesse of every thing stands in the perfect enjoying of it self, when it hath all which it inclineth to have, and inclineth to have all and only that which it hath, then it is fully satisfied and contented, and full content∣ment is felicity. Goodnesse filleth the reasonable appetite of mans soul, therefore must he needs be happy whose will is filled with good, for then he enjoyes himself, then is his being truly comfortable to him, and such as he cannot be weary of. Nothing is happy in enjoying it self, and of it self, but God alone; all other things

do enjoy themselves by help and benefit of some other thing besides themselvs. And if they enjoy themselves by help, favour, and communication of a perfect, la∣sting, constant, eternal and full goodnesse, then have they a real, solid and sub∣stantial happinesse; but if by a vain, short, momentany, partial, defective good∣nesse, then have they but a shew and resemblance of happinesse, a poor, weak, feeble, imperfect, nominal happinesse. The happinesse of a man consists in enjoy∣ing* 1.337 himself by vertue of the possession of the greatest good, whereof he is capa∣ble, or which is all one, by enjoying the greatest good; for enjoying it he enjoys himself in and by it; and enjoying himself by it, he doth enjoy it, these are in∣separably conjoyned. So when a man is possessed of such a thing as doth remove from him all that may be discontentful and hurtful to him, and can fill him full of content, then is he happy, and that is when he hath possession of God as fully as his nature is capable of possessing him. Accordingly we must conceive Gods hap∣pinesse to be in the enjoyment of himself; he doth perfectly enjoy his being, his life, his faculties, his Attributes, his vertues. I say himself in himself and of him∣self doth perfectly enjoy himself, and this is his perfect happinesse. He liveth a most perfect life, abounds with all perfect vertues, sets them a work himself in all fulnesse of perfection, and in all this enjoys himself with unconceivable satis∣faction.

Blessednesse or felicity is the perfect action or exercise of perfect vertue in a per∣fect life. The Lord hath a most perfect life, and perfect faculties, and also most perfect vertues, and doth constantly exercise those perfect vertues and faculties. He is blessed because he is strong, and enjoyes his strength, wise and enjoyes his wisdom, just and enjoys his justice, eternal and enjoys his eternity, Infinite, Per∣fect, and that without any dependence, reference or beholdingnesse to any other.

God is Happy.

First, Formally in himself, which implies: 1. That there is no evil of sinne or misery in him, neither is he lesse happy because men offend him. 2. That he abounds with all positive good, he hath infinitely himself, and after a transcen∣dent manner the good of all creatures; this is implied in that name, when he is called a God All-sufficient; he made not the Angels or the world because he need∣ed them. 3. That he is immutably happy because he is essentially so. Happiness is a stable or setled condition; therefore Saints and Angels also are happy but de∣pendently, they have it from God.

Gods happinesse is more then the happinesse of any creature. The creatures are happy by the aggregation of many good things together, they are happy in their knowledge, in their love, joy, and these are divers things; but now God is hap∣py by one act which is the same with his Essence. A man here on earth is happy, but it is not in Act alwaies, it is sometimes in habit.

Secondly, Those Acts by which Angels are happy are successive, they have one* 1.338 Act of Understanding, one of Love, one of Joy after another; but Gods happi∣nesse can be no more multiplied then his very nature or being can.

Thirdly, He is happy effectively, he makes his children happy, Deut. 28. 3. Happy are the people whose God is the Lord. He can blesse the conscience with peace, though hell and devils rage, the soul with grace, he is the Author of all blessed∣nesse, all the blessednesse in Heaven is from him.

Fourthly, He is objectively blessed, God the only object and good thing, which if a man have, he must needs be blessed.

God is also to be blessed by us, which blessing adds nothing to his blessednesse,

but is therefore required of us that we may somewhat enjoy his blessednesse. The reasonable creature ought to blesse God, that is, to observe and know his blessed∣nesse, and to do two things to him.

1. To applaud it.

2. To expresse and acknowledge it.

In Scripture-phrase to blesse signifieth two things:

First, To praise a person for those things which are praise-worthy in him, as Gods name is said to be above all blessing and praise. Blesse the Lord, O my soul, and all that is within me blesse his holy Name.

Secondly, To wish well to it, That my soul may blesse thee before it die, pronounce* 1.339 and wish thee blessed. We cannot pronounce any blessing upon God, nor bestow any benefit upon him. He is too excellent to receive any thing by way of promise or performance from us, but we must perform these two things, viz. wish well to him, speak well of him. Wish well to him, that is, acknowledge his exceed∣ing happinesse, and will that he may be ever what he is, as we know he ever will be. For to wish a thing continue being that is, is possible, and to will Gods eternal, blessed and glorious being, that is one of the most excellent acts of the creature, and in doing so we blesse God so much as a creature can blesse him.

Perfect happinesse is not to be had here, but so much happinesse as can be had* 1.340 here is to be had in him, he can give himself to those which seek him in some de∣grees, and then are they in some degrees happy; he can give himself to them in the highest degree, and then they are in the highest degree happy, accord∣ing as he doth communicate himself to us more or lesse, so are we more or lesse happy.

1. We have little minde to wish well to God, or rejoyce in his welfare, or to ac∣knowledge* 1.341 and speak of it.

2. We should stir up our selves to bless God, and say, how blessed art thou, and blessed be thy Name. We should set our mindes and our tongues awork to set forth to our selves and others his exceeding great excellencies. When we see and know excellent abilities in any man, we cannot but be oft talking with our selves and others of his great worth: so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him, thereby to stir up our selves and others more and more to know him, and we must declare before the Lord his goodnesse, and his loving kindenesse to the sonnes of men.

3. We must learn to seek happinesse where it is, even in God, and in his favour∣able* 1.342 vouchsafing to be ours, and to give himself to us. It is not possible for the creature to be happy and enjoy it self, unlesse it enjoy the best and greatest good, whereof it is capable, and which will fully satisfie all the longings and inclinations of it. We should, 1. See our misery, that being alienated from God must needs be miserable till this estrangement be removed. 2. Set our selves to get true bles∣sednesse by regaining this union and commuoion with God the fountain of all blisse, and hate sinne which only separates between God and us, and hinders us from en∣joying the blessed God. 3. We should place all our happinesse in him, and in him alone, for he is not only the chief but the sole happinesse; we should use the world, but enjoy him, Psal. 16. 11. we should use the means which may bring blessednesse, Psal. 1. 1. Matth. 5. 3, to 12. if we live holily we may look for happi∣nesse. All the promises in the Scripture belong to godly men, they shall be bles∣sed here and hereafter, who serve God in sincerity. We must expect and look for happinesse only in our union with and fruition of him. Augustine alledgeth out of Varro two hundred eighty eight several opinions of Philosophers concerning

felicity. Aristotle made it to consist in the knowledge of the Summum bonum, Se∣neca in the possession of vertue, and Epicurus in the enjoying of delight. Vide Ludovic. Viv. de veritate Fidei Christianae l. 1. c. 5. & Aquinam 1^am secundae, Quaest. 2. Art. 1, 2, 3, 4, 5, 6, 7.

Blessednesse is the enjoying of the Soveraign good, now what that is, we must judge by these two Characters * 1.343, it must be 1. Optimum the best, otherwise it will not Sistere appetitum give us content, we will be ever longing. 2. Maximum the most compleat, otherwise it will not Implere appetitum, we shall not be satisfied therewith; God is Optimus maximus.

Some say five properties must concur in that which shall be unto a man the chief good:

• 1. Summum bonum est tantùm bonum, there is no mixture of evil in it, as there is in all the creatures, Iob 4. 18. There is none good but God, that is Essen∣tially.
• 2. Summum bonum est bonum universale, contains all good, Revel. 21. 6. it must be a self-sufficient good.
• 3. Summum bonum est bonum proprium, the chief good must be ones own good, he must have a propriety in it, God even our own God shall blesse us.
• 4. Summum bonum est bonum incommutabile, the chief good is an eternal and unchangeable good.
• 5. Summum bonum est appetitus quietativum. Aquinas, The chief good must be a satisfactory good, it must satisfie without satiety, I shall be satisfied with thy likenesse, Ps. 17. ult. See 1 Joh. 2. 15. That God which is the happines of the Angels in heaven, And to the souls of just men made perfect, and to Christ as Mediator, Psal. 16. ult. nay which is his own happinesse by his self-sufficiency will be an All sufficient portion.

Perfect blessednesse consisteth in the immediate fruition of the chief, perfect,* 1.344 and all-sufficient good, even God himself. The good to be desired simply for it self is God only, who being the first cause of all things, the first essential, eter∣nal, infinite, unchangeable and only good, must needs be the chief good, and therefore the last end intended by man, given by God, who being not only desired but enjoyed, of necessity must fully satisfie the soul that it can go no further, not only because the subject is infinite, and so the minde can desire to know no more, but also because fulnesse of all good that can be wished is to be found in God. Therefore our happinesse is Compleat and Perfect when we enjoy God, as an object wherein the powers of the soul are satisfied with▪ everlasting delight.

This may suffice to have spoken concerning Gods Essence and Attributes, by which it appears, that God is far different both from all feigned gods, and from all creatures. The consideration of the Divine Persons followeth, for in one most sim∣ple nature of God there are distinct Persons.

CHAP. XVI. Of the Trinity * 1.345 or Distinction of Persons in the Di∣vine Essence.

VVE say God may be known by light of nature, Quod attinet ad unitatem Naturae, but not Quod attinet ad Trinitatem Perso∣narum.

We cannot by the light of nature know the mystery of the Trinity, nor the Incarnation of Jesus Christ. 1 Cor. 2. 7, 8.

Aquinas par. 1. Summae Theol. Quaest. 32. Art. 1. Conclus. saith, Impos∣sibile est per rationem naturalem ad Trinitatis divinarum personarum cognitionem per∣venire. It is impossible by natural reason to come to the knowledge of the Trinity of the Divine Persons. He there shews that he which indeavours to prove this mystery by natural reason, derogates from faith in respect of drawing others to be∣lieve. Cum enim aliquis (faith he excellently) ad probandum fidem inducit rationes quae non sunt cogentes, cedit in irrisionem infidelium. Credunt enim quod hujusmodi ra∣tionibus innitamur, & propter eas credamus. When a man to prove any Article of faith urgeth reasons that are not cogent, he exposeth himself to the derision of Infidels. For they suppose that we rely on such reasons, and believe because of them.

We think (saith Cloppenburg in his Answer to Bidel, Argum 1.) that the my∣stery of the holy Trinity (as many mysteries of faith) can neither be demonstra∣ted nor refuted by reason, 2 Cor. 10. 5. Adam in the state of innocency was not able by natural reason to finde out the Trinity.

But when by faith we receive this Doctrine we may illustrate it by reason. The simil••es which the Schoolmen and other Divines bring, drawn from the creature, are unequal and unsatisfactory, since there can be no proportion between things Finite and Infinite.

Two resemblances are much used in Scripture, the Light and the Word. The* 1.346 Light which was three dayes before the Sunne, Gen. 1. and then condensed into that glorious body, and ever since diffused throughout the world, is all one and the same Light. So the Father of Lights which inhabiteth Light which none can approach, Iam 1. 17. and Sunne of Righteousnesse, Mal. 4. 2. In whom all the fulnesse of the God-head dwelleth bodily; and the holy Ghost the Spirit of illumination are all one and the same God.

Again, It is the same thing that the minde thinketh, and the word signifieth, and the voice uttereth: so is the Father as the minde conceiving, the Son as the Word conceived or begotten, the holy Ghost as the voice or speech uttered and imparted to all hearers; and all one and the same God.

A studious Father meditating on the mystery of the Trinity, there appeared un∣to him a childe with a shell lading the Sea into a little hole; he demanding what the childe did, I intend, said the childe, to empty the Ocean into this pit. It is* 1.347 impossible, said the Father; as possible, said the childe, as for thee to com∣prehend

this profound mystery in thy shallow capacity.

The Mystery of the Trinity is necessary to be known and believed of all that* 1.348 shall be saved; it was not so plainly revealed to the Jews of old, as it is to us in the New Testament, a perfect and full knowledge of this mystery is not attainable in this life.

Although Trinity in its native signification signifie the number of any three* 1.349 things, yet by Ecclesiastical custome it is limited to signifie the three * 1.350 Persons in the Trinity. This is not meant as if the Essence did consist of three Persons, as so many parts; and therefore there is a great difference between Trinity and Triplici∣ty. Trinity is when the same Essence hath divers wayes of subsisting; and Tri∣plicity is when one thing is compounded of three as parts, they are three not in re∣spect of Essence or Divine Attributes, three Eternals; but three in respect of per∣sonal properties, as the Father is of none, the Sonne of the Father, and the holy Ghost of both; three Persons but one God, as to be, to be true, to be good, are all one, because Transcendents.

The acts of the Persons in the God-head (say some) are of three sorts:

• 1. Essential, in which all the Persons have equal hand, Opera Trinitatis ad extra sunt indivisa, the outward works which concern the creature, belong to one Per∣son as well as the other, as to create, govern.
• 2. Some ad intra, opera propria, The personal properties or internal works are distinguished, as the Father begets, the Son is begotten of the Father, and the holy Ghost proceeds from the Father and the Son.
• 3. Appropriata, as the Schools speak, acts of office, more peculiarly attributed to one Person th••n another, Eph. 4. 7. So the Father is said to give the Son, the Son to redeem the world, to be made flesh; the holy Ghost is the bond of union. See D^r Hampton on Gen. 1. 6. & 1 Pet. 1. 2. Gods plot in the work of Redemption, was not only (say some) to exalt the Attributes of the Nature, but to glorifie the Persons distinctly according to their appropriated acts.

There is in the Trinity alius & alius, another and another, but not aliud & aliud, another thing and another thing, as there is in Christ; the Father is another Person from the Sonne, but yet there is the same Nature and Essence of them all. They differ not in their Natures as three men or three Angels differ, for they dif∣fer so as one may be without the other; but now the Father is not without the Sonne, nor the Sonne without the Father, so that there is the same numerical Essence.

The Father in some sense is said to be the onely God, Iohn 17. 3. that is, be∣sides the Divine Nature which is common to the three Persons, there is not ano∣ther God to be found, the word (Onely) is opposed to all feigned gods, to every thing which is not of this Divine Nature; So when it is said, None know∣eth the Father but the Sonne, and the Sonne but the Father, that excludes not the ho∣ly Ghost which searcheth the hidden things of God, but all which are not of that Essence.

Though there be no inequality in the Persons, yet there is an order, not of dig∣nity but of beginning * 1.351. The Father in the Sonne by the holy Ghost made the world, not as if there were so many partial causes, much lesse as if God the Fa∣ther were the Principal and these Instrumental, but only meer order. A Person is Diversus modus ha••endi eandem Essentiam. Subsistentia in Schools signifies a being with an individual property, whereby one is not another; Person (say some) is a Law term, it is any thing having reason with an individual property.

A Person is such a subsistence in the Divine Nature, as is distinguished from eve∣ry* 1.352 other thing by some special or personal property, or else it is the God-head re∣strained with his personal property. Or it is a different manner of subsisting in the God-head, as the nature of man doth diversly subsist in Peter, Iames, Iohn, but these are not all one. It differs from the Essence as the manner of the thing from the thing it self, and not as one thing from another; one Person is di∣stinguisht from another by its personal property, and by its manner of wor∣king.

We have no reason to be offended with the use of the word Person, if we adde* 1.353 a fit Epithete, and say, The Father is a Divine or Uncreated Person, and say the same of the Sonne and holy Ghost. The word Person signifies an understanding Subsistent, 2 Cor. 1. 11▪ Persona, quasi per se una. This word doth expresse more excellency then the word subsistence, as one doth import, for it is proper to say, that a beast doth subsist, but it is absurd to say a beast is a person, because a Person is an understanding subsistent. D^r Cheynels Divine Trin-unity.

The personal property of the Father is to beget, that is, not to multiply his sub∣stance by production, but to communicate his substance to the Sonne. The Sonne is said to be begotten, that is, to have the whole substance from the Father by communication. The holy Ghost is said to proceed, or to be breathed forth, to receive his substance by proceeding from the Father and the Sonne joyntly; in regard of which he is called The Spirit of the Father, and the Spirit of the Sonne both, Gal. 4. 6. The Father only begetteth, the Sonne only is begotten, and the holy Ghost onely proceedeth; both procession and generation are in∣effable.

When Gregory Nazianzen was pressed by one to assign a difference between those words Begotten and Proceeding. Dic tu mihi (said he) quid sit generatio, & ego dicamquid sit processio, ut ambo insaniamus. Distinguere inter Processionem & Gene∣rationem, nescio, non vel••o, non sufficio. Aug.

In the manner of working they differ, for the Father worketh of himself, by the Sonne, and through the holy Ghost; the Sonne worketh from the Father by the holy Ghost; the holy Ghost worketh from the Father and the Sonne by himself. There is so one God, as that there are three Persons or divers manners of being in that one God-head, the Father, Son, and the holy Ghost.

1. Whatsoever absolutely agrees to the Divine Nature, that doth agree likewise to every Person of the Trinity.

2. Every Person hath not a part, but the whole Deity in it self.

A Person is one entire, * 1.354 distinct subsistence, having life, understanding, will and power, by which he is in continual operation.

These things are required to a Person:

• 1. That it be a substance; for accidents are not Persons, they inhere in another thing, a person must subsist.
• 2. A lively and intelligent substance endued with reason and will; an house is not a Person, nor a stone or beast.
• 3. Determinate and singular, for man-kinde is not a Person; but Iohn and Peter.
• 4. Incommunicable, it cannot be given to another; hence the nature of man is* 1.355 not a person, because it is communicable to every particular man; but every parti∣cular man is a person, because that nature which he hath in particular, cannot be communicated to another.
• 5. Not sustained by another, therefore the humane nature of Christ is not a person, because it is sustained by his Deity.
• 6. It must not be the part of another; therefore the reasonable soul which is a part of man, is not a person.

That there are three Persons in the Deity, viz. Father, Sonne, and holy Ghost,* 1.356 is manifest by expresse Testimonies of Scripture, Gen. 1. 26. Let us make man in our image after our likenesse. Deus qui loquitur ad Deum loquitur: Ad Patris & Filii imaginem homo conditur, nomen non discrepat, natura non differt. Hilary lib. 5. de Trin. Vide plura ibid.

Gen. 19. 24. Then the Lord rained upon Sodom and Gom••rrah brimstone and fire from the Lord out of Heaven. The Lord rained from the Lord, the Son from the Father. Mer∣cer on the place saith, Sed efficaciora in Iudaeos, aut alios qui Trinitatem negant argu∣menta sunt proferenda. Num quid (saith Hilary de Trin.) non verus Dominus à vero Domi∣no? aut quid aliud quàm Dominus à Domino? vel quid praeter significationem Personae in Domino ac Domino coaptabis, & memento quod quem solum verum Deum nosti, hunc eun∣dem solum justum judicem sis professus. Adime filio quod iudex est, ut auferas quod De∣us verus est. Vide plura ibid.

Psal. 110. 1. The Lord said unto my Lord, sit thou at my right hand, untill I make thine enemies thy foot stool. Rabbi Saadia Gaon on Daniel interprets this of the Mes∣sias. Vide Grotium in Matth. 22. 42. It is of Christ that he speaks, so Peter, Paul and Christ himself shew Mat. 22. 43. and the Pharisees acknowledge it, since he cals him His Lord, although he ought to descend of his race, and should be called the son of David.

Psal. 33. 7. there three are named, the Word, the Lord, and the Spirit, Isa. 6. 3. Holy, Holy, Holy.

But this truth is most clearly taught in the New Testament, Matth. 3. 16. Luke* 1.357 3. 22. The first Person in the Trinity utters his voice from Heaven, This is my be∣loved Sonne; The Sonne is baptized in Iordan, the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce, Filius manifestatur in homine, Spiritus Sanctus dignoscitur in Co••umba. Aug. Tract. 6. in Joh.

Adde to this the History of Christs Transfiguration, described Mat. 17. 5. Mark 9. 7. Luke 9. 35. In which likewise the voice of the Father was heard from Hea∣ven, This is my beloved Son, the Son is transfigured, the holy Ghost manifests him∣self in a bright cloud.

Matth. 28. 19. The Apostles are commanded to baptize in the Name of Father, Son and holy Ghost. Cameron thinks that is the most evident place to prove the Trinity. But that it is as apposite a place as any for this purpose, 1 Iohn 5. 7. For there are three that bear record in Heaven, the Father, the Word, and the holy Ghost.* 1.358 The Arrians wiped this place out of many Books, 2 Cor. 13. 14. The grace of the Lord Iesus Christ, and the love of God, and the communion of the holy Ghost be with you all.

The Arrians, Samosate••ians, Sabellians, Photinians, and others deny the Tri∣nity* 1.359 of Persons in one Essence of God. Servetus a Spaniard was burnt at Geneva in Calvins time, he denied that Christ was Gods Son till Mary bore him. * 1.360 Servetus Trinitatem idolum, item Cerberum Tricipitem vocabat.

The Ministers of Transylvania (in a most pestilent book of theirs) often contu∣meliously call him Deum Tri-personatum, whom we holily worship. Hoornbeeck Anti-socin. l. 2. c. 5. sect. 1. p. 415.

Those of Polonia (in their Catechism) say, That there is but one Divine Person, and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them.

Socinus cals him, Deum tripersonatum, ridiculum humanae curiositatis inventum. Infaustus Socinus omnium haereticorum audacissimus, saith Rivet. See Cheynels rise of Socinianism, chap. 3. and ch. 1. p. 6.

Some glory in this as a great argument against the three Persons in the Trinity. If there be Persons in the Trinity, they are either something or nothing, Nothing they cannot be, Non entis nullae sunt affectiones, if something, they are either fi∣nite or infinite, finite they cannot be, nor infinite, then there should be three Infinites.

It is, 1. plain in Scripture, there is but one God, 1 Cor. 8. 4.

2. The Scripture speaks of Father, Sonne and holy Ghost or Spirit, these are said to be three, 1 Iohn 5. 7.

3. The God-head is attributed to all, and the essential Properties belong to all.

4. Something is attributed to one in the Scripture that cannot be said of all. The Sonne was made flesh, and the Sonne is begotten, this cannot be said of the other; the Sonne and the Spirit are sent, but this cannot be said of the Father. It is not strange among the creatures that a Father should be distinguished from himself as a man, the Persons are something and infinite, each of them infinite, as each of them is God, yet not three Infinites nor Gods; so Athanasius in his Creed. A Person is Essentia divina cum proprietate sua hypostatica, the divine Nature distinguished by an incommunicable property, though we cannot expresse the manner of this great mystery, yet we should believe it. The ground of Arminianism and Socinia∣nism is, because they would examine all the great truths of God by their Reason. That saying of Bernard here hath place, Scrutari haec temeritas est, credere pietas est, nosse vero vita aeterna est.

That the Father is God, is confessed by all, and it is manifest from Scripture, we* 1.361 are directed to pray to him. The Apostle saith, Grace to you, and peace from God our Father, Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3.

That Christ is God, is proved

1. By clear Texts of Scripture affirming this truth in so many words. The Pro∣phet* 1.362 fore-telling of him saith, this is his name by which you shall call him, Ieho∣vah, or The Lord our Righteousnesse, Jer. 23. 16. and The mighty God, Isa. 9. 6. Paul saith, Rom. 9. 5. Who is God over all, blessed for ever; and St. Iohn saith, 1 Iohn 5. 20. This is very God; and St. Paul saith, 1 Tim. 3. 16. Great is the mystery of Godlinesse, God manifested in the flesh; and accordingly Thomas made his confession, Ioh. 20. 28. My Lord, and my God, which title he accepteth and praiseth Thomas for believing, and that he could not have done without extream impiety, had he not been God, Vide Bellarm▪ de Christo l. 1. c. 4, 5, 6, 7, 8, 9.

2. By evident Reasons drawn from the Scripture.

He hath the Name, Titles, Works, essential Attributes and worship of God ascribed unto him in Scripture.* 1.363

1. Divine Names and Titles are given to Christ; He is the only blessed Potentate, 1 Tim. 6. 15. The King of Kings, Revel. 1. 5. and Lord of Lords, Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God, Col. 1. 15. The brightnesse of his glory, Heb. 1. 3. The word and wisdom of the Father, Prov. 8. 12. and 9. 1. He* 1.364 is called the Word, because he is so often spoken of and promised in the Scripture, and is in a manner the whole subject of the Scripture; he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum arti∣culo, Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God, Titus 2. 13. The true God, 1 John 5. 20. God over all, or Blessed above all, Rom. 9. 5. The most high, Luk. 1. 76. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which name the Septuagint have expressed Iehovah the proper name of God alone, Iohn 20. 28. My Lord, Jude 4. The only Lord, Acts 10. 36. The Lord of all, 1 Cor. 15. 48. The Lord from Heaven, 1 Cor. 2. 8. The Lord of glory, 1 Cor. 2. 8. The Lord of Heaven and Earth, Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever, God therefore who will not have his glory given to another, would never have given these Titles to another, if he were not God.

2. The works of God, even the principal and most eminent of all, which are pro∣per* 1.365 to the Lord only, are ascribed to Christ.* 1.366

1. The work of Creation, even of creating all things, Iohn 1. 3. and Col. 1. 16. He for whom, and by whom all things were created, is very God. For Christ and by him all things were created, therefore he is very God. Heb. 1. 10, 11, 12. The foundation of the earth, and the creation of the Heavens, and the change which is to happen to both at the last day, are attributed to the Sonne of God.

2. The work of Preservation and Government is attributed to him also, he* 1.367 is before all things, and by him all things consist, Heb. 1. 2. He who upholds all things by his powerful word, is God. So doth Christ, therefore he is God.

3. The working of Divine miracles, raising up the dead by his own power is given to him, Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God. So doth Christ, therefore he is God.

4. Redeeming of mankinde, Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel. 1. 5.

5. Sending of the holy Ghost, Iohn 21. 22. and 14. 16. and of Angels, is ascribed to him, Mat. 13. 41. Revel. 1. 1. He forgives sins, Mark 9. 2, 5. He gives eternal life.

3. The principal and incommunicable Attributes of God are given to him.

1. Omniscience, Iohn 2. 24, 25. He knew all men, and he knew what was in* 1.368 them, Ioh. 21. 17. Lord, thou knowest all things.

2. Omnipotency, Revel. 1. 8. and 4. 8. and 11. 17. Phil. 3. 21.

3. Eternity, Ioh. 17. 5. Revel. 1. 18. Iohn 1. 1. Isa. 9. 6.* 1.369 He is called The everla∣sting Father.

4. Omnipresence, Matth. 18. 20.

5. Unchangeablenesse, Heb. 1. 11, 12, 13. and 13. 8. He that is Omni∣scient, Omnipotent, Eternal, Omnipresent, Unchangeable, equal to the Fa∣ther* 1.370 in Majesty and Glory, Phil. 2. 16. is God. So is Christ, therefore he is God.* 1.371

Lastly, Worship due to God is ascribed to him, Heb. 1. 6. Let all the Angels of God worship him, Revel. 5. 13. The Lamb, that is, Christ, hath the same worship rendred to him that the Father hath. We are commanded to call upon his name, to believe and trust in him, Iohn 14. 1. & 3. 16. & 6. 40. to hope in him, Isa. 11. 10. we are baptized in his name, Matth. 28. 19. Act. 8. 16. and swear by him, Rom. 9. 1.

The mystery of the Sons generation is so profound, that it is difficult and dan∣gerous to wade further in it, then we have clear ground from Scripture: that the Sonne was of the Father begotten from eternity, and is one with him, and of equal power and dignity, seems clear from Prov. 8, 23, 26. Iohn 1. 3. & 10. 30. and 17. 5. Phil. 2. 6. but Modus quo genitus fuerit, seems to some beyond humane reach.

Some of our Divines say, Christ is begotten of the Father by a communication of the Divine Essence; if this be granted (say others) it will be hard to defend the God-head of Christ. He that is God must have his being from himself, à se Deus, à Patre Filius. M^r Wotton on Ioh. 1. goes this way, and some others. But* 1.372 some say then he should be his adopted Son. Vide Bellar. de Christo l. 2. c. 15. The A∣thanasian Creed hath it, God of God, and Christ saith of the holy Ghost, that he shall receive of him. Illud arctè nobis tenendum, à persona Patris per generatio∣nem Filio esse communicatam essentiam ingenitam. R. Usser. Ignat. & Clem. Interpo∣lator haeresi suspectus. cap. 15. That Christ hath his God-head from the Father, makes not against his God-head but for it, if he hath the same God-head which the Father hath though from the Father, then he is the same God with the Father.

Object. Matth. 19. 17. Christ denieth that he was good because he was not God.

Answ. Christ applieth himself to * 1.373 him to whom he spake; now he called Christ good in no other sense then he would have done any other Prophet, and in this sense Christ rebuked him for calling him good.

Object. Ioh. 17. 3. God the Father is called the only true God.* 1.374

Answ. Some referre both these to God himself and Christ, but others give a ge∣neral rule, that the Word alone is not opposed to the other Persons, but to the creatures, and feigned gods, and so Ioh. 8. 9. the woman is not excluded, but her accusers; the added expressions shew him to be God, because it is life eternal to know him as well as the Father.

Object. Ephes. 4. 6.

Answ. The word Father is not there used relatively or personally, for the first Person in the Trinity; but essentially, as Mal. 2. Is there not one Father of us all? and so he is God, called Father in regard of his works ad extra.

Object. Iohn 14. 28. My Father is greater then I.

Answ. As he was man only or Mediator, the Father was greater then he, but as he was God, that is true, Iohn 10. 38. * 1.375 I and my Father are one; not in union of will (as Ioh. 17. 21.) but in unity of nature. See Phil. 2. 6.

Object. Prov. 8. 22. Ariu•• * 1.376 objected this place, The Lord possessed me in the be∣ginning of his way.

Answ. This place much puzled the Fathers for want of skill in the original Tongue; it is in the Hebrew, Possessed me the beginning of his way. So Arius Mon∣tanus reads it. See vers. 25. It is spoken of Christ as Mediator.

Object. Col. 1. 15. Christ is called the first-born of every creature, therefore he is a creature. Here the Arrians say, Christ is imanifestly called a creature. Cum Christus prim••genitus omnis creaturae sit, eum unum •• numero creaturarum esse oportere necesse est. Ea enim in Scripturis vis est primogeniti, ut primogenitum unum ex eorum ge∣nere, quorum primogenitus est, esse necesse est. Catechis. Eccl. Polon. c. 1. de persond Christi.

Ans. There are three answers given to this Text in the Annot. Edit. 2. Vid. Bez. in loc. It is a figurative speech, Christ had the pre••eminence over the creatures, was Lord over them as the first-born.

An Arrian executed at Norwich for blasphemy against Christ, in the dayes of Queen Elizabeth, being moved to repent that Christ might pardon him, replied to this effect: and is that God of yours so merciful indeed as to pardon so readily those that blaspheme him? then I renounce and defie him.

The Socinians deny Christ to be God, and oppose his merits and satisfaction un∣to God for our sins, they hold Christ is God salvo meli••ri judicio, or prout mihi videtur, till they can examine it better.

They are more vexed with Athanasius, then with any other, and call him for Athanasius Sathanasius, he stood against three hundred Bishops in a Councel, and maintained the Divinity of Christ against the Arian faction. He hath written al∣so most copiously against the Arrians, and hath solidly refuted their arguments against the Divinity of Christ.

The Gospel of S. Iohn was chiefly penned for this end to prove the Deity of Christ, Christ there gives a resolute and constant testimony of himself, that he was the Son of God, and very God, never any creature took this title upon him to be called God, but the fearful judgements of God were upon him for it. M^r Perkins on the Creed; See him also on Iude. Vide Lod. Viv. de verit. Fid. Christ. l. 2. c. 12. & 14.

Many Hereticks denied the God-head of Christ, as Ebion, Cerinthus, Arrius,* 1.377 the Jews also and Mahometans, some denying him to be God, others saying, that he was not absolutely God, but inferiour to him.

He is God, not by office, nor by favour, nor by similitude, nor in a figure, as sometimes Angels and Magistrates are called Gods; but by nature, he is equal and co-essential with his Father, there is one God-head common to all the three per∣sons, the Father, the Sonne and the Spirit; and therefore it is said, Phil. 2. 6. that He was in the form of God, and thought it no robbery to be equal with God. Lo an equa∣lity to God the Father ascribed to him, he is not God in any secondary or inferiour manner, but is in the very form of God equal to him, the God-head of all the three Persons being one and the same. To beat down Arius his heresie the first Coun∣cel of Nice was called, the Nicene Creed made.

The difference between the Councel of Nice and Arius was but in a Letter, whether Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••. like in essence; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coessential to the Fa∣ther. The Arian Heretick presseth Augustine to shew where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is read in Scripture. Angustine asketh, what is Homoousion Consubstantiall, but, I and my Father are one. See of Arius his Heresie and end. Heilins Geo∣graph. pag. 725.

Amphil••chius a worthy Bishop petitioned Theodosius the Emperour, that the Arians might not have publick meetings in the City, but in vain. Shortly after, he coming to the Court, and finding Arcadius the Emperours Sonne, whom Theo∣dosius had newly made Emperour together with him, standing by his Father, He

reverently bowed to the Father Theodosius after his usual manner, but gave not the like respect to his Sonne, but coming near to him he spake to him as unto a young boy, Salve mi Fili, saith he, and with his hand stroked his head. Theodo∣sius being here with provoked to anget, chode Amphilochius with indignation for so sleighting his Sonne, and not honouring him equally with himself, and withall commanded him to be cast out reproa••hfully. As he was carrying away, he turn∣ed and said, Think, O Emperour, that the heavenly Father is thus angry with those who honour not the Sonne equally with the Father, and dare say, that he it inferiour in nature to him. The Emperour hearing this, called back the Bishop, begs pardon of him, admires his act, makes a Law presently against the meeting of the Arians, and forbad their publick disputations, and the Emperour himself was hereby more confirmed in the true Religion, in which he wavered before. Vedel. Proleg. ad lib. de Prud. vet. Eccles. c. 2.

Thirdly, That the holy Ghost is also God* 1.378, is proved by the same Argu∣ments.

1. The Names and Titles of God are given to him, 1 Cor. 3. 16. Three times doth the Apostle call the holy Ghost God, 1 Cor. 3. 16, 17. The taking of the shape of a Dove, and fiery Tongues, are acts of a distinct Person. Act. 5. 3, 4 com∣pare Act. 1. 16. with Act. 4. 24. Numb. 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory, 1 Pet. 4. 14.

Secondly, Divine Attributes are given to the holy Ghost.

• 1. Omniscience, he knoweth all things, 1 Cor. 2. 10, 11. Ioh. 14. 26.
• 2. Omnipresence, Psal. 139. 7. Rom. 8. 9. Ioh. 14. 26.* 1.379
• 3. Omnipotency, Heb. 3. 7.
• 4. Eternity, Heb. 9. 14.

Thirdly, The works of the true God are given to the holy Ghost.

• 1. Creation, Iob 26. 13. Psal. 33. 6.* 1.380
• 2. Preservation and sustentation of all things created is attributed to the holy Ghost. Gen. 1. 2. Zech. 4. 6.
• 3. Redemption, 1 Cor. 2. 10.
• 4. The power of working miracles is ascribed to the holy Ghost, Matth. 12. 2••. Act. 2. 4. Rom. 15. 19. the resurrection of the flesh is ascribed also to the holy Ghost, Rom. 8. 11.
• 5. Disttibuting of graces according to his pleasure, 1 Cor. 12. 4. and 11. instru∣cting of the Prophets, 2 Pet. 1. 21. Governing of the Church, and making Apostle••, Act. 13. 2. and 20. 28.

Fourthly, Divine honour and worship is given to him, Apoc. 2. 29. we are bapti∣zed* 1.381 in his Name, as well as in the Name of the Father and Sonne, Matth. 28. 10. we are commanded to believe in him, and call upon him. Blasphemy against the holy Ghost shall never be forgiven, Mat. 12. 31. therefore he is no lesse religiously to be worshipped then the Father and the Son.

In the first Constantinopolitan Councell assembled against Macedonius who* 1.382 denied the Divinity of the holy Ghost, there were an hundred and fifty Bishops.

Vide Doct. Prid. Lect. 20. de S. S. Deitate & Personalitate. The Arminians and Socinians (as Peltius sheweth in his Harmony) say, The holy Ghost is only Vis & Efficacia, the power of God, but not a distinct Person, God himself, but 1 Cor. 12. 11. as he (i. the Spirit) will, therefore he is a Person as well as the Father and the Sonne, Ephes. 1. 14. the Spirit of promise, who is (so the Greek may well be rendred) The ••arnest of our inheritance.

The Communion and Distinction of these three Persons is to be const∣dered.

1. Their Communion; the same mumerical essence is common to the three in one God, or of one essence there are three Persons, by reason of which communi∣ty of Deity all the three Persons remain together, and are co-eternal delight to themselves, Prov. 8. 22, 30. Ioh. 14. 10.

1. The Persons differ:

1. From the Essence, not really as things and things, but modally, as manners from the things where of they are manners, as degree•• of heat from heat, and light from light.

2. They differ amongst themselves, as degrees from degrees, a•• relations in a subject from other relations in the same; as for example, if three degrees should remain distinctly in the same heat, this is a distinction not of degree, state or digni∣ty (since all the Persons are equal) but in other respects, and it is either Internal or External.

Internal is three-fold:

1. In Order, the Father is the first Person from himself, not from another, both* 1.383 in respect of his Essence and Person. The Sonne is the second Person from his Fa∣ther in respect of his Person and filiation, existing by eternal generation, after an ineffable manuer, and is so called God of God. The holy Ghost is the third Per∣son, proceeding or flowing co-eternally from the Father and the Son in respect of his Person.

2. In the personal property unchangeable and incommunicable, which is called personality, and it is

1. Of the Father, paternity, and to beget in respect of the Sonne; to send out or breathe in respect of the holy Ghost.

2. Of the Son, generation or to be begotten of the Father, Psal. 2. 7. Heb. 1. 5. Ioh. 3. 16. & 5. 18. 1 Ioh. 4. 9. Absque ulla Essentiae, temporis, gloriae imparitate, Chamier.

In this generation we must note

1. That the begetter and begotten are together in time.

2. He that begets communicates to him that is begotten, not a part of his Essence, but the whole Essence; that which is begotten is within, not without the begetter.

In respect of this generation, the Sonne is called The Word of the Father, John 1. ••. not a vanishing, but anessential word, because he is begotten of the Father, as the word from the minde. He is called The Word of God, both internal and con∣ceived (that is, the Divine Understanding reflected upon it self from eternity, or Gods knowledge of himself) so also he is the inward wisdom of God, Prov. 8. because God knows himself as the first and most worthy object of contemplation; and external or uttered, which hath revealed the counsels of God to men, espe∣cially the elect; that we may know the Father by the Sonne as it were by an Image, Iohn 1. 18. so also he is the external wisdome, instructing us con∣cerning the will and wisdome of the Father to salvation, 1 Cor. 1. 21. and vers. 30.

3. The Property of the Son in respect of the holy Ghost is to send him out, Iohn 15. 26.* 1.384

Hence aro••e the Schisme between the Western and the Eastern Churches,

they affirming the Procession from the Father and the Sonne, these from the Fa∣ther alone.

To deny the Procession of the holy Ghost from the Sonne, is a grievous errour in Divinity, and would have grated the foundation, if the Greek Church had so denied the Procession of the holy Ghost from the Sonne, as that they had made an inequality between the Persons. But since their forme of speech is, That the holy Ghost proceedeth from the Father by the Sonne, and is the Spirit of* 1.385 the Sonne, without making any difference in the Consubstantiality of the Persons, it is a true, though an erroneous Church in this particular; Divers learned men thinke, that a Filio & per Filium in the sense of the Greek Church, was but a Question in modo loquendi in manner of speech, and not fun∣damental.

3. The personal propriety of the holy Ghost is called procession or emanati∣on, Iohn 15. 26.

Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say, Christ would signifie that the holy Ghost proceeds from him, and Bellarmine produceth fifteen Latine, and as many Greek witnesses, who most evidently taught (before the Grecians denied the Procession of the holy Ghost) that the holy Ghost proceeded from the Father and the Son. Bellarm. de Christo l. 2. c. 22.

Neither hath the Word defined, nor the Church known a formal difference be∣tween this Procession and generation.

The third internal difference among the Persons is in the number, for they are three, subsisting truly, distinctly and per se, distinguished by their relations and properties, for they are internal works and different, and incommunicably proper to every person.

There follows an external distinction in respect of effects and operations which the Persons exercise about external objects, namely the creatures; for though the outward works are undivided in respect of the Essence, yet in respect of the manner and determination, all the persons in their manner and order con∣curre to such works. As the manner is of existing, so of working in the Per∣sons.

The Father is the original and principle of action, works from himself by the* 1.386 Son, as by his image and wisdom, and by the holy Ghost. But he is said to work by his Son, not as an instrumental but as a principal cause distinguished in a certain manner from himself, as the Artificer works by an Image of his work framed in his minde, which Image or Idea is not in the instrumental cause of the work, but his hand.

To the Son is given the dispensation and administration of the action from the Father by the holy Ghost, 1 Cor. 8. 6. Iohn 1. 3. & 5. 19.

To the holy Ghost is given the consummation of the action which he effects from the Father and the Son, Iob. 26. 13. 1 Cor. 12. 11.

The effects or works which are distinctly given to the Persons, are, Creation ascribed to the Father, Redemption to the Sonne, Sanctification to the holy Ghost; all which things are done by the Persons equally and inseparably in respect of the effect it selfe, but distinctly in respect of the manner of working.

The equality of the Persons may be proved, 1. By the work of Creation, joyntly, Psal. 33. 6. severally; for the Father, those places prove it, 1 Cor. 8. 6. Heb. 1. 2. the Sonne, Iohn 1. 3, 10. Col. 1. 16. the holy Ghost, Iob 33. 4. 2. By the work of Redemption, the Father sends and gives the Sonne, the Sonne is sent and given by him, the holy Ghost perfects the work of Conception and Incarnation, Luke 1. 35. 3. By the work of Sanctification, the Father sanctifieth, Iohn 17. 17. Iude v. 1. the Son, Ephes. 526. the holy Ghost, 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration. The Father is religiously adored often in the Scripture, Ephes. 1. 17. the Sonne, Acts 7. 59. Heb. 1. 6. the holy Ghost, Act. 28. 25, 26. Rom. 9. 1.

This is a wonderful mystery rather to be adored and admired then enquired in∣to;* 1.387 yet every one is bound to know it with an apprehensive knowledge, though not with a comprehensive. No man can be saved without the knowledge of the Fa∣ther; he hath not the Father who denieth the Son; and he receives not the holy Ghost who knows him not, Ioh. 14. 17.

2. We must worship the Unity in Trinity, and Trinity in Unity, as it is in Atha∣nasius his Creed. We must worship God as one in substance, and three in Persons, as if Thomas, Iohn, and Matthew, had one singular soul and body common to them all, and entirely possessed of every one; we were baptized in the Name of Father, Son and holy Ghost.

We worship another God then the Idolaters could imagine their God to be; they conceived him to be the Creator and Governour of all things, Omnipotent, Eternal, but they worshipped not one God in three Persons, the Father who ac∣cepts, the Spirit who works, and the Sonne who presents our services. One main intendment in the New Covenant was not onely to honour the Attributes of the nature, but the glory of the Persons, Ephes. 1. 3, 7, 13, 14.

2. All the Persons have a special hand in the salvation of a sinner, and every be∣liever hath a special interest in the promises of the Persons, Ioh. 5. 19.

3. The order of working in the Persons is sutable to the order of their subsisting, the Father is first in order therefore in working, therefore Adoption is reckoned by some Divines, as the first of spiritual benefits, then Redemption and Sanctifi∣cation.

4. We should walk in the love of them all, 1 Ioh. 4. 16. See Iohn 5. 9. & 14. 23, & 16. 27. and fear to offend them all, not only the Father, but the Son, Ezek. 21. 10. and the Spirit, Ephes. 4. 30.

3. We should praise God for revealing this mystery to us in his Word, and be assured that what he promiseth or threatens shall be accomplished, being confirmed by three witnesses.

Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews, Heathens and Hereticks, and in celebrating the holy Trinity.

The End of the second Book.

Notes

• a 1.1

  Illum Graece 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, Latini post eos, & ab iis Deum dixere: Galli, Itali, Hispani, mutuato à Latinis nomine, Dieu, Dio, Dios, appellant. Germani, An∣gli, Belgae Got. vel God eum nuncupant.
• b 1.2

  Acts 17. 27. Rom. 1. 20, 21▪
• * 1.3

  ^c Ephes. 4. 18. There is no equal proporti∣on between the faculty and the object. Deum dignè aestimamus dum inaestimaabilem dicimus, Cypri∣an, de Idol. vanit. De Deo etiam dicere vera periculo∣rum est. Ruffin. in exposit. Symb. Lod. Viv. de verit. fidei l▪ 1. c. 8. Things that excel in Scripture phrase, usually are said to be things of God, Psal. 36. 6. and 80. 10. Iohn 3. 3.
• * 1.4

  All excellen∣cies are origi∣nally, essenti∣ally and infi∣nitely in him.
• * 1.5

  Q••••d est totus mundus nisi De∣us expli••••tus?
• * 1.6

  ^k Some urge this, What Moses was to the Jews, Christ in the new Testa∣ment, that was Philosophy to the Heathens; enough to save them. Erasmus had much ado to forbear say∣ing, Sancte Socrates, ora pro nobis: but omnis doctrina Philosophorum sin•• Capite, quia Deum ignora∣bant, Lactan∣tius, & Extra ecclesiam nulla salus. V••de Montac. Ana∣lect. eccles. exer∣cit. 1. Sect. 4. See Matth. 4. 16. Co••. 4. 3. and Dr. Pri∣deaux in his eighth Lecture de Salute Eth∣nicorum. To believe there is a God, is the foundation of all Religion. Caput est primum Divin•• legis, ipsum Deum nosse. Lactantius. It is a question, whether a man by the light of nature may know that there is a God. Though this be denied by the Socinians, yet those Scri∣pture, Rom. 1. 19. and Psal. 19. beg. seem to prove it. Cardinal Perron having in an excellent Oration before Henry the 3 King of France, proved, that there was a God, and his Auditory applauding him, he offered (if it pleased the King) the next day to prove the contrary; whence (saith Voetius de Atheismo) He was commanded to depart the Court; Because (saith Vedelius in his Rationale Theologicum. l. 1. c. 3.) He favoured that opinion of not admitting the principles of reason in arguments of faith: Hence it was easie for him from that foundation to plead for Atheisin, since it is impossible to prove that there is a God, without the principles of Reason.
• * 1.7

  Principles can onely be demonstrated testimonis, ef∣fectis, & absur∣dis, shewing the absurdities that will else follow.
• * 1.8

  There are two kindes of De∣monstrations or proofs. 1. A demon∣strating of the effects by their causes, which is a proof à priori. Princi∣ples cannot be demonstra∣ted à causa and à priori, be∣cause they have no supe∣rior cause. 2. A demon∣strating of causes by their effects, which is a proof drawn à posteriori. So principles may be demonstrated. All principles being Prima and Notissimae of themselv••s, are thereby made indemonstrable, Vide Aquin. part. 1. Quest. 2. Art. 2. & 3.
• * 1.9

  Quod fit Deus.
• c 1.10

  The weigh∣tiest Testimo∣ny that can be brought to prove there is a God, is to pro∣duce the Testi∣mony of God speaking in his word. None other in the world can have equal authority, Iohn 8. 13, 14. Yet this Testimony is not allowed by the Atheists. For as they deny that there is a God, so they deny likewise that the Scripture is his word. Atheomastix, l. 1. c. 2.
• * 1.11

  See Rom. 1. 20.
• * 1.12

  Nulla gens tam effera ac barbara quae non cognos∣cat ••sse Deum. Cicero de na∣tura Deorum. Epicurum ipsum, quem nihil pu∣dendum pudet, tamen Deum negare pudet. Mornaeus. Numen esse aliquod sumitur à manifestissimo consensu omni∣um gentium, a∣pud quos ratio & boni mores non planè ex∣tinct•• sunt in∣ducta feritate. Grotius de rel. Christ. l. 1. Inveniuntur qui sine reg•• sine lege vivunt, qui sub dio degunt, qui nudi ferarum instar sylvas oberrant, avia quaerunt & obvia depascuntur. Qui religionis specie, qui sacris, qui numinis sensu planè, carerent nulli inventi sunt, nulli ctiammon inveniuntur. Mornaeus de veritate Christianae relig. c. 1.
• * 1.13

  The most pregnant and undeniable proof of the God-head with the Hea∣then, was the voyce of con∣science. The Scripture sheweth, that the wicked were much terrified in their consci∣ences, after the commit∣ting of hainous sins, Rom. 2. 15. Isa. 57. 20, 21. Mark 6. 14, 16 So doth common experience teach in Murtherers, Theeves, and the like. Richard the third, after his murthers, was full of horror and fear; the night before he was slain, he dreamed that the Devils were tormenting him, Credo non erat somnium, sed conscientia scelerum. Polyd. Virgil. Wicked men may be without faith, they cannot be without fear. Isa. 33. 14. they are afraid after committing of sin, though in secret, because they know there is a Supreme Judge, who can call them to account, Psal. 53. 5, 6. Quid resert vemin••m scire si tu scias. Vide Grot. de relig. Christiana l. 1.
• * 1.14

  Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1, 2. Si fractus illa∣batur orbis im∣pavidum ferient ruinae Horat.
• * 1.15

  Every effect hath its cause, whatsoever is wrought or done, is wrought or done by some thing, which hath ability and fitness to produce such an effect; seeing nothing can do no∣thing, and what hath not sufficiency to produce such and such ef∣fects, cannot produce them. Of whom there be works and ef∣fects, he is; of God there be works and effects, there∣fore there is a God.

  As God is to be felt sensi∣bly in every mans consci∣cience, so is he to be seen vi∣sibly in the Creation of the world, and of all things therein contained. Man, the best of the Creatures here below, was not able to raise up such a Roof as the Heavens, nor such a floor as the earth. Doctor Preston, Iob 12. 9. Serviunt omnia omnibus, uni omnia. Mundi Creatio est Dei Scriptura, cujus tria sunt folia▪ Coelum, terra, mare. The Sun, Moon and Stars move regularly; yea, the Bee and Ant according to their own ends, wonderfully. The creatures which have no reason, act rationally; therefore some supreme reason orders them. Finis in sagitt•• determinatur a Sagittante, say the Schoolmen. Vide Bellarm. de Gratia & libero ar∣bitrico. l. 3. c. 15. Vos. de ••••ig. & Progres. Idol l. 3. c. 31.
• * 1.16

  The preserving and ordering of the world, and humane societies in it; the planting and defending of the Church. A number of wheels in a Clock, do work together, to strike at set times, not any one of them knowing the intention of the other; therefore they are ordered and kept in order by the care of some wise person, which knows the distance and frame of each, and of the whole. An Army of men could not meet together at one time, and in one place, to fight for, or against one City, if the wisdom of one General did not command over all. A number of Letters cannot all fall orderly together, to make perfect sense, without some Composer. Protogenes by the smalness of a line drawn in a Table, knew Apelles the chiefest Artificer. He that sees but the shape and effigies of man presently thinks of a Painter. Nec ter∣ram propter se vel Sol calefacit, vel nubes irrigat; nec terra vel tepefacta à Sole, vel madesacta à pluvia, sui gratiâ herbas ac fructus producit, sed propter muta animantia, ac hominem imprimis, qui mentis altae capax in ••oetera dominatur. Non suo id confilio faciunt. Alius igitur est qui dirigat universum, Voss. de orig. & progres. Idol. l. 1. par. 1. c. 1.
• * 1.17

  Pulchra sunt omnia faciente te: Et ecce tu inenarrabiliter Pulchrior, qui fecisti omnia. Aug. Confess. l. 13. c. 20.
• * 1.18

  Hic compo••o canticum, in Creatoris nostri la••dem. S•• Humani cor∣poris admirabi∣lem constructio∣nem intus ex∣tráque conspicimus, & ut omnia ibi etiam minima suos usus habeant, nullo studio, nulla industria parentum, arte verò tanta, ut phi∣losophorum ac medicorum praestantissimi nunquam eam satis possint admirari, Ostendit hoc opificem natur•• esse mentem excellen∣tissimam: Qua de re videri potest Galenus, praesertim qua parte oculi & manus usum examinat. Grotius de relig. Christ. l. 1.
• * 1.19

  Astrology is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the speech of stars, Astro∣nomy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the law of the stars. The Sun is moved by another, by whom he is tyed unto such a strict and unalt••rable morion, that Astro∣nomers can surely tell (unto the very minute) all the Eclipses, that shall ever fall out so long as the world it self shall last.
• h 1.20

  The Hea∣thens called the soul of man divinae particulam aurae, a parcel of the divine essence; but that speech must be taken cum grano salis.
• * 1.21

  Civil Effects.
• * 1.22

  ••olitiae & Le∣ges pro••ant men∣••em esse divinam intelligentem, illas hominibus tum monstra••tem tum cons••••van∣tem, ne Diaboli & impiooum o••io & machi∣nationibus disso∣lutae corruant; Deus enim est ••eus ordinis.
• * 1.23

  Miraculous Effects.
• * 1.24

  Exod. 15. 11. Psal. 72. 18. and 136. 4. I••a 41. 23.
• * 1.25

  A Miracle is a work of infi∣nite strength, or omnipo∣tency; surpassing the whol•• power of created nature, as to turn water into wine, to multiply seven loaves to the ••eeding and satisfying of 4000 me••, to give the use of sight to one born blinde, to raise up a man indeed dead, to cure a leprosie with the word. Miraculum proprie dicitur quod sit praeter ordinem totius naturae creatae. Aquin. part. 1. Quaest. 114. Artic. 4. & ibid. quaest. 110. Artic. 4.
• * 1.26

  The bridling of wicked spi∣rits and men. Plutarch saith, some men were converted from Atheism, by seeing of Ghosts and Apparitions.
• * 1.27

  Attende totum & laudabis to∣tum. Aug. Non est judicandum de operibus Dei ante quin••um actum. Pet. Mart. The Atheists third objecti∣on, that Reli∣gion is but an humane inven∣tion. It is the actual acknowled••e∣ment of God which pre∣serveth his re∣sp••ct in the world. Gen. 3. 3.
• * 1.28

  G••n. 3. 3. So•••••• homo sa∣〈…〉〈…〉u∣ctus est ut re∣ligionem Solus intelligat, & haec est hominis atque mutorum, vel praecipua, vel sola di••••antia. Lactantius de Ira Dei.
• * 1.29

  Mat. 15. 1••.
• i 1.30

  He spends his whole second Book about this Reason. The Greeks insinuate, that all Arts come from God; in making Mineroa, the daughter of Iupiter, and to have had her generation in his Divine brain: as God the Son is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so Grammer, Logick, Rhetorick, carry upon them the same name. There is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbum, that is Grammer; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ratio, that is Logick; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oratio, and that is Rhetorick.
• * 1.31

  The sea is bound up in a sandy girdle.
• * 1.32

  All second causes depend on the first, and we cannot proceed in In∣finitum. All the Reasons of the Natural Philosopher for this purpose, may be reduced to three principal heads; viz. Ex Motu, ex sine, & ex causa efficiente, arguments drawn from the motions, ends, and the efficient cause of Crea••u••es. Bunnys Resolut. part. 2. Ch. 2.
• * 1.33

  Quicquid mo∣vetur, ab alio movetur. Some derive Deus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear, because the fear of him is planted in the very natures and consciences of all reasonable Creatures, others a dand••; in English God, quasi good; his daily mercies and blessings shew that there is a God, Acts 14. 17.
• * 1.34

  The pure Atheist (ac∣cording to the propriety of that name) is he, which ge∣nerally and constantly de∣nieth all Deity, and believeth as he saith. The stoutest Atheist that e∣ver lived, can∣not resolutely and constantly believe there is no God.
• a 1.35

  Diagoras made a very eloquent Ora∣tion, that there was no God; but the people coming to him, applaud∣ed him, saying, that in his ora∣tion ••e had al∣most perswaded them, but he did i•• so elo∣quently, that they thought he was the god.
• b 1.36

  Morneus cap. 1. de verit. Relig. p. 16. Anonymus quidam, qui praesente Calvino i•• Hospi••io omnem Dei cultum, spem melioris vitae deridens, subi••de nefariè ing••minabat, blasphemam Scripturae detorsio∣nem Atheis u••itatam Coelum Coeli Domino, terram autem dedit filiis hominum, à Deo diris torminibus rep••••e dercussus est, quo sactum, ut ••••binde magno boatu vociferaretur, ô Deus, ô Deus, cui quidam ex hospitibus homo probut sed facctus: Tune Deum invocas? an Philosophiae tuae oblitus es? Cur non in suo Coelo sinis Deum quiescere? Et quoti••s ille to••abat ô Deus, hic alter subsannans regerebat, ubi nunc est illud tuum, Coelum Coeli Domino? Sic Calvin. Comment. in Psal, 115. Vo••t. Theses. de Atheismo part. 2.
• c 1.37

  When he wanted fire he took one of Hercul••s wood∣en Images, and made a fire of it, saying, Go to, Hercules, thou shalt now go thorow thy thirteenth labour.
• * 1.38

  Clement the seventh.
• * 1.39

  Psal. 14. 1. and 53. 15. So Genebrard and Muis ex∣pound that Ps. 14. of indirect Atheists, who deny Gods Providence. Heb. 11. 6. It is not only innatum, sed etiam in animo insculptum, esse Deos. Cic. l. 2. de natura Deo∣rum. No Atheists almost can be named, neither in the holy Scriptures, nor in Ecclesiasti∣cal Histories, nor in Heathen writings, which came not unto some fearfull end. See Atheo∣mastix. lib. 1. c. 15.
• * 1.40

  The Saints of God have still stuck to prin∣ciples, Psal 73. 1. and Jer. 12. 1.
• * 1.41

  * Marbury on Gen. 9. 27.
• d 1.42

  So Demitian, Dominus Deus noster, sic fieri jubet. Suetoni∣us. Edictum Domini Deique nostri. Martial. More Caligulae, Dominum se, Deumque vocar•• coegit. Aurelius Victor.
• e 1.43

  Psal. 48. 14.
• f 1.44

  Isa. 40. 5, 8.
• * 1.45

  Quid sit Deus.
• a 1.46

  ••ùm dicunt multi ex antiquis pa••iter & re∣centioribus De•••• esse à seip••o: hoc in∣tellig••••••um est neg••••ivè, ad ex cludendum principium externum: ita ut Deus dicitur esse à seipso, hoc est, ab alio nullo habeat esse: non autem positivè, seu affirmativè, pon••ndo principium internum, quasi revera à se duceret originem: cùm manifestum sit Deum esse absolutè, & ini∣tium omnino nullum habere posse, vel à se, vel ab alio. Barlo. exercit. 5.
• b 1.47

  Intelligences are acts, not pure acts, be∣cause it may be said Potuerunt esse. Job 11. 7, 6. and 26. 24.
• * 1.48

  In the Epi∣stle to my He∣brew▪ Critica Sacra, and in the Book it self. Being is Gods Excellency. The being of the creatures is no being com∣pared with God, Isa. 40. 17 Iudaei in legen∣dis & scrib••ndis nominibus Dei oppidò quam su∣perstitiosi sunt, interpretantur tertium praece∣ptum, nomen Iehovae non esse pronunciandum, & librum in quo integrè scri∣ptum est, nudis manibus non esse contrectandum. Of those two Greek names, see my Greek Critica Sacra.
• * 1.49

  As Ie∣hovah, Iah, Eh••eh, Exod. 13. 19.
• * 1.50

  Vocantur At∣tributa quia ea sibi attribuit Deus nostrâ cau∣sâ. Zanchius de Attributis l. 2. c. 11. Attributa illa Dei dicuntur, vel negativa, ut immensus, immutabilis, &c. vel relativa, orta ex Dei variis extra se tendentibus actionibus, ut Creator, salvator, &c vel de∣nique absoluta & posit••va, Deo extra relationem & ordinem ad creaturas sem ••r convenientia: qualia esse sapientem, bonum &c. Hoornbeeck. Antisocin. l. 2. c. 4. Attributum est Divinae simplicissimae essentiae pro diversa agendi ratione, diversa, & ve∣ra habitudo & conceptio nobis expressa.
• * 1.51

  M^r Stock of Gods Attri∣butes.
• * 1.52

  Proprietates Divinae Naturae, seu Essentiae, sunt Attributa Dei essentialia, quibus essentiae Divinae veritas ac Majestas nobis innotescit, & ab aliis distinguitur. Wendelinus. God reveal∣ed his Simple undivided Essence under several Attributes, because he would be honoured in every Attribute.
• * 1.53

  These Attri∣butes differ not among them∣selves, nor from the Di∣vine Essence. Isa. 43. 5. For my self, not for my Mercy; to teach us, that his mercy is himself, and not different from his Essence, as it is with us.
• * 1.54

  These Divine Properties are most perfect in their kinde, Ergo, Equal in perfection. 2. They are all one and the same real and individual divine Essence.
• * 1.55

  God is so light that in him there is no darknesse at ••ll 1 Ioh. 1. 5. John 8. 12. John 4. 16.
• * 1.56

  Psal. 105. 8. ••am. 1. 17. Psal. 136. 1. and 100. 5. Psal. 117. 2. Namb. 23. 10.
• * 1.57

  Propri••tates Dei sunt primi vel secundi generis. Primi generis propri••tates sunt, quae ita Deo com∣petunt, ut earum contrariae, omni infint croaturae. Cujusmodi sunt Independentia, simplicitas, im∣mutabilitas, immensitas, aeternitas. Se∣cundi generis sunt, quae ita Deo competunt, ••t ea∣rum expressae imagines in cre∣aturis reperian∣tur. Wendelinus Christian. Theol. l. 1. c. 1.
• * 1.58

  God is called a Spirit, 1. Ne∣gatively, be∣cause he is not a body. 2. Analogical∣ly, or by a cer∣tain likenesse, because there are many per∣fections in spi∣ritual substan∣ces, which do more shadow forth the Di∣vine Nature, then any bodi∣ly thing can. D^• Ames▪ Medul. Theol. At enim quem colimus Deum nec ostendimus, nec videmus. Imm•• ex hoc Deum credimus, quod eum sentire possumus videre non possumus. Minut. Fel. Octav.
• * 1.59

  God is of a pure and spiritual Na∣ture. To be a spirit implies, 1. Invisibili∣ty. 2. Efficacy and activity, Ezek. 1. 20. 3 Simplicity. God is invisible, Luke 24. 39. Col. 1. 15. Iohn 1. 18.
• a 1.60

  I••b▪ adver. Pr••••. & de a••••ma. Rom. 1. 23. 〈…〉〈…〉∣〈◊〉〈◊〉, a so••t of ••e ••••i••ks so called, because they misconceived that God had a bodily shape like man.
• * 1.61

  Consectaries.
• * 1.62

  Psal. 34. 16. Zech. 4. 10.
• * 1.63

  Quod de Deo dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intel∣ligi debet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dextra Dei significat potentiam & majestatem Dei: Oculi & Aures Omniscientiam. The Scripture referring Eyes to God, by them intends, 1. His Know∣ledge, and notice of things, Prov. 15. 3. 2. His Care, Psal. 34. 15. 3. His Direction, Psal. 42. 8.
• c 1.64

  Lib. 2. de Imag. Sanct. cap. 8.
• * 1.65

  Consectaries from Gods be∣ing a spirit, and invisible▪ See Phil. 3. 3. Rom. 1. 9. Rom. 1. 20.
• c 1.66

  Matth. 5. 12.
• d 1.67

  Invisibile ali∣quid dicitur du∣pliciter, inquit Chamier; Primò, per se, & ipsa sui natura; Ut Deus, ut Spiritus sunt invisibiles. Secundò, per accidens; cum quid in se tale est quidem ut possit videri: sed aliqua externa superveniente causa, sit invisibile iis à quibus vel alias potuit, vel etiam debuit videri: quomodo ils qui sunt ad Septentrionem invisibiles sunt stellae ad Austrum, quomodo stellae quaedam minutissimae sunt invisibiles.
• * 1.68

  Preferre spiri∣tual excellen∣cies, priviledg∣es and com∣forts, be spiri∣tual in duties and perfor∣mances.
• * 1.69

  The Divine Essence is sim∣ple and altoge∣ther uncom∣pounded. Simplex propriè dicitur quod compositum ex diversis non est.
• * 1.70

  2 Cor. 1 2. 3. The Gospel and the wayes of it are not Simple, as Simplicity is opposed to the the depth of wisdome (For therein is made known the manifold wisdom of God. Ephes. 3. 10.) But as Simplicity is opposed to mixture. Every thing the more simple (in this sense) the more excel∣lent. In Deo idem est esse & essentia, viveus & vita, quia Deus non vivit per aliud essentiae superadditum, sed vitam habet in seipso, & est ipsa vita, vivit a scipso & per seipsum.
• * 1.71

  Unum quodque quo simplicius co Deo similius, say the School∣men.
• c 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  Consectaries of Gods sim∣plenesse. Simplex quasi sine plicis. Sin••erus sine cera. See Prov. 11. 20.
• * 1.74

  A great French Pear is called Le bon Chrestien, the good Christian, because (they say) it never rots in the core, Matth. 22. Christ opposeth a single eye and corrupt one, an Israelite in whom is no guile, is worth an Ecce, a rare man: Mistresse Elizabeth Iuxton said, She had nothing to comfort her but poor Since∣rity. Lactantius observes that the Heathens counted it the greatest honouring of their gods to be like unto them, one would be drunk, because he would be like Bacchus.
• * 1.75

  1 Joh. 5. 20, 21 Psal. 115. 4, 5. Psal. 42. 2. Rom. 9. 26. Graeci Deum vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à vivendo, quo∣niam solus verè vivit & omnia vivificat, ut me∣ritò sic ut voca∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ita ap∣pellari possit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jer. 10. 10.
• f 1.76

  Vivere est esse actuosum in se per se, singulari vi; unde & La∣tinis vivo à vi, ut Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur. Deut. 30. 20.
• * 1.77

  Act. 17. 28.
• * 1.78

  Gen. 2. 7. God lives be∣cause life is originally in him, Psa. 36. 9. Iohn 1. 4. In him was life.
• * 1.79

  A man hath four kindes of faculties in the exercise of which he liveth; and life in him is an ability to ex∣ercise them. He hath un∣derstanding, will, affections, and a power to move and work outwardly. The living God sees it sit to ascribe all these to himself.
• * 1.80

  Their life hath a cause, his none.
• * 1.81

  His life con∣sisteth in rest, and he pos∣sesseth all his life in one instant, our life is a flux and succession of parts.
• * 1.82

  Consectaries from Gods life.
• * 1.83

  Dan. 6. 27. Heb. 9. 14, 15. Rev. 4. 9, 10.
• * 1.84

  Psal. 18. 46. This upheld Luther amidst his opposition, Christus vivit & regnat. S^t Augustine prefers a flie before the Sun, because a flie hath life, and the Sun hath not.
• g 1.85

  The Latine word for men, is mortales, Ipso vocabulo suae conditioni•• admonentur. Erasm. in Coll••. Psal. 17. 15.
• * 1.86

  Zanchius de immortalitate l. 2. c. 8.
• * 1.87

  Col. 3. 3. Exod. 40. 12, 15, 17. Psal. 145. 3. Spiritu infini∣tus, non corpore; non inquam quantitate, magnitudine, mole, sed qualitate, virtute, bonitate, & siquid praestantius ab homine de Deo dici vel cogitari po∣test. Mornaeus cap. 4. de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque me••surae ullius terminis finitur. Gomarus. Dupliciter potest aliquid dici infinitum. Primò, In ratione entis, sic Deus est absolutè infinitus, quia Scriptura Divina tribuit ipsi absolutam infinitatem, Psal. 145. 3. & 147. 5. Secundò, In certo genere. Estius.
• * 1.88

  g Infinite∣nesse is that, whereby God cannot be li∣mited, measured, or determined of any thing, being the first cause from whom, and the end wherefore all things were made.
• h 1.89

  All his pro∣perties are in∣finite. Limitatio est duplex, in natu∣ra & naturae. Limitatio in natura, in Deum solùm non cadit. Omnes enim creaturae in natura terminum habent. Limitatio vero ••aturae, est ad situm, & haec in creatura corporea locum habet. Sanford. de Descensu Christi ad inferos, l. 2. p. 103.
• i 1.90

  Nature trium∣pheth in no∣thing so much as in dissimili∣tude.
• k 1.91

  All creatures have such a measure and degree, as the author of them would commu∣nicate unto them.
• l 1.92

  Infinite power is that whereby God can do more then all creatures can do, yea more then all creatures can conceive he can do; infinite understanding by which he knows more then all creatures do know, or can conceive▪ that he doth know.
• * 1.93

  Gen. 17.
• * 1.94

  This one At∣tribute of Gods All-sufficiency may answer all the scruples of a Christian.
• * 1.95

  Consectaries from Gods in∣finitenesse.
• * 1.96

  See Gen. 18. 17. Isa. 6. 2.
• * 1.97

  God is infi∣nitely go••••, therefore de∣serves all our love and obe∣dience; the best Angel in heaven cannot love God according to his excellency; we should love him with a love, 1. Of Union. 2. Com∣placency. 3. Friendship. 4. Dependance.
• b 1.98

  This Attri∣bute of Gods being every where, is called Immensity▪ Omnipresence, or Ubiquity.
• c 1.99

  Immensitas est proprietas Dei qua omnes essen∣tiae terminos excludit, ubique quoad essentiam simul in caelo & in terra, imo & extra caelum est: absque ulla tamen expansione vel multipli∣catione. Wendelinus Christ. Theol. l. 1. c. 1.
• d 1.100

  The Jewish Doctors call God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, place, as containing all things, himself being not contained of any thing. Deus non solum est infinitus ratione Essentiae & per∣fectionis: sed etiam ratione praesentiae, (ut loquuntur) ita ut Essentia ejus nullo spatio finito limitari poterat; & hic gradu•• infinitatis divinae dicitur Immensitas. Barl. Exerci. l. 6.
• * 1.101

  Deus aut nus∣qu••m est & nunquam, aut ubique & sem∣per: aut est ali∣cubi, & alicubi non, & aliquaen∣do, & aliquan∣do non. Sin nusquam dicitur esse & nunquam, oportebit cum nihil omnino esse: Si vero tantum alicubi, & aliquando; ergo definitur loco & tempore, sed quia horum omnium falsitas manifesta est à sufficiente divisione; Sequitur q••od Deus ubique, & semper est. Raim. Pug. F••d. Adversus Iud. 3. part. Dist. 3. c. 5.
• * 1.102

  ^k The Angels are in an ubi though not in a place properly▪ in English we cannot so well distinguish these words: they are limit∣ted, & confined to some space, an angel cannot be at the same time in heave•• and earth.
• * 1.103

  Deus ubique est secundum mo∣dum ineffabilem, Nazianzenus in orat. sua 2. de Tbeol. dicit disquisitionem de modo quo Deus ubique est, quasi fructum ar∣boris vetitae, esse nimis curiosam putat, Sanfordus de descensu Christi ad Infe∣ros, l. 2. p. 112.
• * 1.104

  God is said to descend and ascend two ways:
• * 1.105

  Cameron prae∣lect. in Psal. 68. 19.
• * 1.106

  Psal. 103. 49. and 115. 3. Matth. 6. 9. John 14. 2. Acts 7. 49. Cùm scripturae dicunt Deum esse in Coelo, hoc intelligendum ••st positivè solum & affirmativè, quod ibi ••it: Non exclusivè, quasi alibi non sit, 1 Reg. 8. 37. 2. Deus est in Coelo secundum excellentiam, nempe modo eminentiori, Angelis & sanctis revelatus. Barlow exercit. 6.
• * 1.107

  Confecta••ies from Gods Immensity, or Omnipresence. Iob. 31. 14.
• * 1.108

  Nos Protestaen∣tes omnes dici∣mus contradicti∣onem esse inter has duas propo∣sitiones, Datur purgatorium, & Solus sanguis Christi purgat nos ab omni pec∣cato: illam propo∣sitionem Roma∣nensem contradi∣cere huic quae est verbi Dei. Sic nos Reformati dicimus Enunciationem hanc Corpus Christi est ubique, non solùm ideo falsam esse, quia ibi contradictio in adjecto in eâ Enunciatione, sed etiam quia ista Enunciatio Corpus Christi est ubique contradicat multis Enunciationibus Scripturae, quae quidem non formaliter ei, sed tamen contradicunt, ut Christus ascendit in Coelum, Christus est venturus &c. Vedel. Ration Theol. l. 3. e. 7. Some when they hear God is essentially every where, and in every creature, labor to comprehend this great mystery, and infer, that every creature is God; but God is not divided nor mixed with any creature: All creatures compared to him are as nothing.
• f 1.109

  Bootius defines Eternity to be Interminabilis vitae tota simul & perfecta pos∣sessio. l. 5. de consol. pros. 6. The Schoolmen define it to be Duratio interminabilis, indivisibilis & independens; interminabilis quia excludit terminum à quo & ad quem; indivisibilis quia excludit omnem successionem temporis; independens quia excludit omnem imperfectionem & mutationem. Philosophi distinguunt inter aeternitatem, aevum & tempus: Et aeternitatem principio & fine carentem tribuunt soli Deo: Aevum solo fine carens, creaturis nunquam defituris: Tempus nec principio nec fine carens creaturis aliquando defituri••. Wendelinus. Est duratio semper praesens, est unum perpetuum Hodie, quod non, transit in prae∣teritum aut futurum, Drexel. de Aeternitate Considerat. 1. Sect. 1. Vide Barlow Exercitat 5. & D^r Prid. Lect. 18. de Christi deitate. Isa. 43. 13. Job 36. 26.
• * 1.110

  His purposes are eternal, Ephes. 3. 11.
• * 1.111

  Heb. 9. 14. Thou Lord remainest for ever, say the Scriptures of∣ten, Prov. 23. 25. he was said to be before the world, Psal. 90. 2. Eph. 1. 4. Of necessity there must be a first cause, and therefore must be some∣thing without a beginning.
• * 1.112

  Vide Au∣gustini Con∣fess. l. 11. c. 12.
• * 1.113

  Agebat aut•• mundum, & ••ine mundo, quod m••ne cum mun∣do, in sua foelici∣tate scipso con∣tentus, & sufficiens, plenus bonorum omnim, & ab aeterno constituit mundum procreare, atque ea condere quibus beatitudinem communicaret suam: sed tunc, non antea, nec post, quia sic illi est visum, Ludov. Viv. de veritate Fidci Christianae, l. 1. c. 10.
• * 1.114

  Compare Gods Eternity with the dura∣tion of the creature, 1 Tim. 6. 10. Ps. 7. 27 Fore & fuisse non est in ••o, omnia sunt prae∣sentia, cut hoc esse nostrum vix competit, Lod. Viv. de verit. Fid. Christ. l. 2. c. 24.
• * 1.115

  Gnolam from Gnalam, be∣cause the be∣ginning and end of eternity lieth hid. Consectaries from Gods eternity. Who can speak of eternity, without a Solecism, or think thereof, without an extasie, Browns Religio Medici 1. We should ascribe Eternity to God, Iob 36. 30. Deut. 32. 3. Psal. 68. 34. 2. Endeavour to make it known to others, Psal. 145. 12, 13. 3. We should make it the ground of our confidence, Isa. 26. 4.
• * 1.116

  Psal. 48. 13, 14. Isa. 46. 4. Hab. 1. 12, 13. Zeuxis the Painter, was exact and curious, be∣cause he did pingere aeterni∣tati. We are to pray, live, speak, and do all for eter∣nity. Crede, stude, vive aeternitati. Cornel à Lap. in Evangel. Dr••xelius a Jesuite hath written well of Eternity.
• * 1.117

  Psal. 117. 2. and 146. 6. Heb. 13. 8.
• * 1.118

  Precious are the serious thoughts of eternity; the treasures of eternity, are opened in the times of the Gospel. 2 Tim. 1. 10.
• * 1.119

  Dicamus Deum immutabilem non modo muta∣tione substanti∣ali, quia esse, & vivere, non modo nunquam definet, (qued & Angelis com∣petit, & ani∣mabus rationali∣bus) sed & fieri non potest, ut definat. Dicimus etiam ne accidentalis mutationis capacem esse, quia transferretur à potentia ad actum aliquem accidentalem Twis. Animadvers. in Colat. Arm. cum Iun. propofit. 6. Sect. 3. Vide Aquin. part. 1. Quaest. 9. Artic. 1, 2. Quaest. 9. Art. 7.
• * 1.120

  Iob. 4. 18. And his Augels he charged with folly, the good Angels with possible, though not actual folly.
• * 1.121

  Ge••h. loc com∣mune Martinus de Deo, & Wendelinus Christ, Theol. l. 1. c. 1. Psal. 120. 27, 28.
• * 1.122

  Heb. 4. 13.
• * 1.123

  Mat. 5. 18.
• * 1.124

  Cum nos pae∣nitet, destruimus quod fecimus. Sic Deus pae••∣tuisse dicitur secundum simili∣tudinem operati∣onis, in quantum hominem quem fecerat, per di∣luvium à terrae facie delevit•• Aquinas Quaest 19. Artic. 7. partis primae.
• * 1.125

  Mutat facta, non mutat con∣silia, August. Aliud est mu∣tare voluntatem aliud velle mu∣tationem. Aquinas Quaest. 19. Art. Septimo partis primae.
• * 1.126

  Jer. 18. 8. and 26. 2, 3.
• * 1.127

  Windelinus Christ. Theol. l. 1. c. ••.
• * 1.128

  Consectaries from Gods Immutability.
• * 1.129

  1 Sam. 15. 18, 19. Adam support∣ed himself with that one promise. Gods promises are faithful and firm words. What good thing the Lord hath promised, what grace or priviledge (as Christians) any ever received, or succo•• found, the same may the faithful iook for.
• * 1.130

  Gal. 6. 9. 2 Tim. 3. 14. 1 Cor. 15. ult. Queen Elizabeths word was Semper eadem.
• * 1.131

  Deut. 32. 3.
• * 1.132

  Nihil magnum, ni••i magnus Deu••
• * 1.133

  Of Gods Perfection.
• * 1.134

  Greatness is attributed to God metapho∣rically and de∣noteth an in∣comprehensible and unmeasurable largeness of all excellencies.
• * 1.135

  The Apostle by an Hebrew pleonasm, saith the same thing twice illustring it by the con∣trary.

  Reasons of Gods Perfecti∣on.

  1. That which is the chiefest being and Indepen∣dent, is most perfect. 2. That which is infinite in Essence, can want nothing. 3. The more simple a thing is, the more perfect.
• * 1.136

  Psal. 7. 10. and 7. 6, 8. and 137. 9. Psal. 56. 3. and 11. 1.
• * 1.137

  Rom. 12. 2.
• * 1.138

  Perfect in the general, is that to which nothing is wanting, therefore that is most perfect, to which agreeth no imperfection.
• * 1.139

  Little works of nature and of providence have a great∣ness in them, considered, as done by God. 2 Sam. 22. 31. All Gods works are perfect, Gen. 1. 31. Alphonsus was wont to say, If he had been of coun∣cel with God in the making of his works, he should have made some of them melius & ordinatius, Ezek. 36. 23. Iob 38. 34, 35, 37. Isa. 40. 12. Elihu alledgeth Gods works to Iob, to shew his greatness, Iob 36. 27. 28, 29. and 37. 1. to 7. Reasons why Gods works are great: 1. He that worketh most universally, unlimittedly, supremely, must work great things. 2. He that works most wisely, must needs do great things, Psal. 104. 24. 2. He that works most mightily and powerfully, must needs do great things, Isa. 43. 13. 4. He that does all this most easily, must needs do great things. Psal. 33. 6.
• * 1.140

  God is great in his Authori∣ty. He is King of Kings, the only Potentate.
• * 1.141

  God is most high. The Greatness of Gods authority standeth in two things: 1. The universality of it, Gods authority reacheth to all things; the whole world, and all creatures in it are subject to his will and disposing. 2. The absoluteness of it, what he willeth must be done.
• * 1.142

  Absolute Do∣minion is a Power to use a thing as you please, for such ends as you think good. God hath a double power and authority over the Creature: 1. As an absolute Lord. 2. As a Judge, according to which double power he exerciseth two kindes of acts, Actus Dominii, and Iudicii. 1. He hath an absolute soveraignty over all the Creatures, and hath no rule to govern the Creature by, but his own will, Dan. 4. 17, 32. Ephes. 1. 11. He can do the creature no wrong in any of his dispensations. Four things he doth to the creatures, as an act of Soveraignty. 1. He gives the Creature what being he pleaseth. 2. He appoints it to what end he pleaseth, Rom. 9. 22. 3. He gives it what law he will, here come in acts of Justice and Mercy. 4. Orders all their actions by his effecting or permitting will. 2. He resolves to govern these crea∣tures Modo Connaturali, suitably to their own natures: He gives reasonable creatures a Law, which they must know and approve, and the service they perform to him must be reasonable. Gods Soveraignty here below is seen in ordering. 1. Natural causes, which act from an instinct of nature, and are carried to their end by a natural necessity. 1. In acting them according to their natures, for the ends he appointed them. 2. In restraining their acting sometimes, that fire shall not burn. 3. In acting them above their natures, the rock shall yield water. 4. In acting them contrary to their natures, fire shall descend. 2. Voluntary causes, acting from a principle of reason, and the liberty of will, Prov. 16. 11. Psal. 33. 15. Prov. 21. 1. in ordering their thoughts, apprehensions, counsels, affections.
• * 1.143

  Rom. 9. 17.
• * 1.144

  Rom. 9. 20.
• * 1.145

  Heb. 12. 9.
• * 1.146

  Consectaries from Gods greatness in his nature.
• * 1.147

  Corollaries of Gods perfecti∣on.
• * 1.148

  Deut. 18. 13. Matth. 5. 48.
• * 1.149

  Psal. 18. 22.
• * 1.150

  1 Cor. 13. 10.
• * 1.151

  Consectaries from Gods great works. There is a twofold great∣nesse in the works of God. 1. In the bulk or quan∣tity of them, as the work of Creation. 2. Of quality or vertue, Gen. 1. 16. The Moon is a great light, in regard of light and influence, ex∣cellency and usefulnesse to the world. See Iob 37, 38, 39.
• * 1.152

  Consectaries from Gods be∣ing most high.
• * 1.153

  Mihi verò di∣cendum videtur Nihil extra Deum esse abso∣lutè necessa∣rium, sed tan∣tum ex hypothe∣si. Attamen esse necessarium secundum quid, viz. ex hypo∣thesi, reicuique fateor, vel contingentissimae poterat accidere. Twiss. Animadvers. in collat. Armin. cum Iun.
• * 1.154

  Indepēdentia est proprietas Dei, qua quoad essen∣tiam, subsisten∣tiam & actiones à nulla aelia de∣pendet causa, cum à seipso fit, subsistat & agat. Wende∣linus. John 1. 3. Act. 17. 25. Ab indepen∣dentia Dei non differt suffici∣entia, qua ipso in se & à se sibi & nobis sat habet, nulla∣que re indiget: cum omnia alia uti à Deo dependent, ita sibi ips••s minimè sufficiant. Proprietatem hanc indigitat nomen Dei Schaddai.
• * 1.155

  Gen. 17. 1. & 35. 11. Wendelinus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Il. β Rex unus est apibus, & dux unus in gregi∣bus, & in ar∣mentis rector unus; multo ma∣gis mundi unus est rector, qui universa, quaecunque sunt, verbo jubet ratione dispensat, virtute consummat. Cyprian. de Idolo∣rum vanitate. Vide Grot. de Relig. Christ. l 1. p. 6. Psal. 18. 32. and 86. 10. Deut. 4. 35, 39. and 32. 39. Psal. 18. 31, 45. Isa. 44. 6, 8. Ephes. 4. 5, 6. 1 Pet. 2. 9. Mark 12. 2, 19, 32. 1 Cor. 8. 5. John 17. 3. 2 Sam. 2. 2. Isa. 42. 36. and 44. 1. and 45. 5. and 21. and 48. 11, 12. Hinc disces (inquit Plato Epist. 13. ad Dionysium) scribam ego scriò necne: Cum scriò, ordior Epistolam ab uno Deo; cum secùs, à pluribus. Unde igitur ad homines opinio multorum Deorum persuasióve perve∣nit? Nimirum ij omnes, qui coluntur ut Dii, homines f••erunt, & idem primi, ac maximi reges: sed cos aut ob virtutem, qui profucrant hominum generi, divinis honoribus affectos esse post mortem; aut ob beneficia, & inventa, quibus humanam vitam excoluerant, immortalem memoriam consecutos, quis ignorat? Lactant de ira Dei.
• * 1.156

  In respect of some excellent Majesty, and glory above others, Angels are called gods, Heb. 1. 6. and Psal. 97. 7. and Magistrates, Psal. 82. 6. in respect of usurpation, the Devil, 2 Cor. 4. 4. 1 Cor. 8. 5, 6. Primò Omnis multitud•• revocanda est ad unitatem. Cum igitur in mundo multae fint Creaturae, revocari eas oportet ad unum primum Creatorem. Secundò, Res omnes sunt per aliud, ergo reducendae erint ad unum per se.
• * 1.157

  That Latine phrase (Si Diis placet) is a more Ciceroni∣an then Chri∣stian expressi∣on. Mat. 4. 10. We must love him only, have one heart for one object.
• * 1.158

  Unity here noteth not number but rather a de∣nial of multi∣titude; for unity as it denotes number, leaves also a place for a second and third, at least in apprehension and con∣ceit; though there be but one Sun, yet we may conceive of a hundred. Deus est monarcha mundi. Rex unicus est••. Ho∣mer. Essentia Dei unica est unitate absolutissima, non generis, speci••i, subjecti, accidentis, causae, consensus, sed numeri quae uni∣tas est restrict issima. Vide Cornel. à Lapide in Deut. 6. 4. Atheomastix lib. 2. cap. 9.
• * 1.159

  Deut. 6. 4. Is••. 43. 10. He is God, and there is none else, Deut. 4. 35. and 32. 39. Un••m non super∣addit enti ali∣quid po••itivum, but notes only Negationem compositionis & divisionis. One God in opposition to multitude, there is none besides him, and to mixture, Quicquid est in Deo est Deu••: So Zech. 14. 9. his Name one, that is, his worship shall be without humane mixture, and without multitud••s, one way of worship. All Christians, Iews and Turks agree that there is but one God.
• * 1.160

  D^r Rainolds against Hart.
• * 1.161

  Consectaries from Gods unity. Christians should be one in affection, as God is one in Essence. Mal. 2. 10. John 17. 21. Eph. 4. 3. to 7. Act. 4. 32.
• * 1.162

  The Gen∣tiles although they were Po∣lytheists, yet are called A∣theists, Ephes. 2. 12. not wor∣shipping him which is the only true God, they worshipped none, Gal. 4. 8.
• b 1.163

  August. lib. 4. de Civitate Dei. Et Va••ro lib. 1. de Rebus Divinis.
• c 1.164

  Cum praeter unum Israelis Deum in Scri∣ptura aliorum quoque Deorum fit mentio, vel fictitii intelli∣guntur Dii; quales gentilium fuerunt vel im∣propriè dicti Dii, quales sunt summi Ma∣gistratus, qui Dei in hisce ter∣ris vices gerunt. Psal. 82. 6. Wendelinus. Apollinis ora∣culum apud Porphyrium legitur, quo ait caeteros Deos aereos esse Spiritus, colendum autem unum Hebraeorum Deum; cui di∣cto ••i parent Apollinis cultores, jam tales esse desinunt: si non parent, suum Deum mendacii accusant. Grotius. Variety is the pleasure of nature, but unity is the businesse of Nature. Holiday.
• a 1.165

  In homine dif∣ferunt intelle∣ctus tanquam facultas, scien∣tia tanquam habitus intelle∣ctus, cognitio tanquam actio à facultate per habitum profi∣ciscens. In Deo omnia sunt unum, & tantùm nostro concipiendi modo distingunntur.
• b 1.166

  Matth. 11. 27. 1 Cor. 2. 10. Vide Aquin. part. 1. Quaest. 14. Art. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16.
• c 1.167

  See Iohn 21. 17. Heb. 4. 13.
• d 1.168

  De singulari∣bus, qualia sunt, hic Ange∣lus, hic homo, haec planta, olim multi Philosophi dubitaru••t an Deus haec nosset. Sed manifesta veritas est. Creavit enim Deus singularia; judi∣cia sua exercet circa singularia; reddit cuique secundum opera sua, supputat numerum stellarum, & nominibus suis singulas vo∣cat. Psal. 47. 4. Vide Psal. 56. 9. & Matth. 10. 30. Pertinet huc totus Psalmus 147. Wendelinus. Simul & semel, uno actu & uno ictu.
• * 1.169

  Psal. 139. 1, 2, 3, 4, 6, 12. Act, 15. 18. 1 John 3. 20.
• * 1.170

  Psa. 33. 14, ••••▪ and 94. 11. and 73. 9. per totum▪ Prov. 15. 11. Psal. 139. 2. God is totu•• oculus quia om∣nia videt. Au∣gust. It was said of Christ, He knoweth what is in man. He pondereth the heart of every man, Prov. 21. 2. He knows, 1. The gene∣ral bent and inclination of the heart, Deut. 31. 21. 2. What graces are in the heart. 3. What actings of grace there are in the heart. 4. What ends the heart hath in all its undertakings.
• * 1.171

  He is primus intelligens and primum intelli∣gibile.
• * 1.172

  Against worldlinesse. Matth. 6. 30, 32.
• * 1.173

  Great in Counsel, Ier. 32. 19. Rom. 11. 33. Iob 9. 4. The wisdome of God is sometime ta∣ken personally, and so the Sonne of God is called wis∣dom, Prov. 8. 1. Sometime Es∣sentially which is common to all the persons in the Tri∣nity.
• e 1.174

  Wisdome is a vertue of right under∣standing things to be known, and making right use of that knowledge to the ordering of himself and his actions for the best. Wisdome is such a knowledge of things, as they are absolutely in themselves, and comparatively with others, that a man is thereby perswaded unto that which will be his own true good for ever. There is a twofold act of wisdome, and both most eminent in God. The first is knowledge in the nature of things, which is properly called Science. The second is knowledge how to order and dispose of things, and it is called Prudence.
• * 1.175

  It was a bla∣sphemous speech of Al∣phonsus, Si ego Deo adfuissem mundum m••lius ordinassem. M••ramur artificium hujus corporis ad vitam, id est ad rem temporariam: quantum est artificium foetus in utero ad novem menses? quantum formicae & musc••, & Papilionum, & flosculi eodem dic p••rituri quo nascitur. Lud. Viv. de verit. Fid. Christ. l. 1. c. 1^•. Prov. 3. 19, 20. Eccles. 3. 11. Prov. 12. 12, 13, 16.
• * 1.176

  1 Cor. 2. 7. Ephes. 1. 8.
• * 1.177

  Ephes. 3. 10. Rom. 11. 33. Matth. 11. 25.
• * 1.178

  Dan. ••. Christ is made unto believers Wisdome, 1 Cor. 1. 30. He taught us Wisdom while he was on earth in his own person; now he teach∣eth us Wisdom by the written word of the Old and New Testament, Col. 3. 16. 2 Tim. 3. 15. 2. Makes it effectual to us by his Spirit, Iohn 14. 15. and 16. Chapters. 1. We shall understand so much as shall certainly make us happy. 2. We have not a perfection of Wisdome in this world, 1 Cor. 13. 9. 3. This is the alone Wisdom, Prov. 4. 18.
• * 1.179

  Psal. 119. 99, 100, 101.
• * 1.180

  Act. 2. 23.
• f 1.181

  It is called Prescience, not in respect of God but men, Gen. 18. 1. and 15. 16. Praescientia Dei est cognos••itiva, non causativa. Act. 2. 23. Rom. 8. 29. 1 Pet. 1. 2.
• g 1.182

  Voluntas, qua Deus seip∣sum vult per se, & extra se om∣nia propter se seu suam glori∣am. Wendelin. Job 9. 12. Psal. 115. 3. and 135. 7. Dan. 4. 25. Exod. 33. 19. Rom. 19. 18, 21. 2 Cor. 12. 11. God created all things, because he would, he redeemed us of his good pleasure, sheweth mercy to whom he will shew mercy. God is, 1. Most Perfect. 2. Truly blessed, therefore most free. Licet Angelos atque homines agentia libera esse dicamus, Deum tamen solum primum agens liberum (sicut aequum est) pronunciamus; à cujus voluntate sicut omnis creaturae libertas dependet, ita etiam à motione Dei, omnis libertatis creatae in actum productio. Twiss. contra Corvinum, cap. 8. Sect. 4.
• * 1.183

  Nulla causa da∣tur voluntatis Dei, quoad a∣ctum volentis. Aqui••. Qu. ••. Art. 23, 45. & this is the opi∣nion of all the Schoolmen, saith Doctor Twisse.
• h 1.184

  The Scripture often ascribes a will to God, Isa. 46. 10. Rom. 9. 19. Iohn 6. 39. The will of God is an essential Property whereby the Lord approveth that which is good, and disproveth the contrary, Matth. 19 17. Iames 1. 17. Psal. 5. 4.
• i 1.185

  Every distin∣ction of Gods will, must be framed ex parte volitorum, no•• ex parte volentis, D^r Iackson. See D^r Pride∣aux his Ser∣mon on 2 Chr. 32. 24. p. 17.
• k 1.186

  Piscator ne∣gat ullam Dei voluntatem esse conditionatam. Negat etiam Bradwardinus, demonstratque omnem Dei vo∣luntatem esse absolutam. Est ista m••o judicio sententia accuratior. Sed voluntas Dei potest distingui in voluntatem absolutam & conditionatam; nimirum non quoad actum Dei volenti••, sic omnis Dei voluntas est absoluta, sed quoad res hoc Dei actu volitas. Vult enim Deus ut alia absolutè eveniant, alia verò non sine conditione, sic fidem hominis & regenerationem & resipiscentiam vult Deus absolutè elect is suis, hoc est, vult ut ista iis contingant absolutè, at ut salus eis absolutè co••ting at non vult, sed duntaxat sub conditione fi∣dei & resipiscentiae, sinalisque in iisdem perseverantiae. Twiss. contra Corvinum cap. 8. Sect. 4. Vide plura ibid. & cap. 14. Sect. 8. Miro & in••ffabili modo non fit praeter ejus voluntatem quod etiam contra ejus fit voluntatem, quia non ••ieret si non si∣neret, nec utique nolens sinit, sed volens. Nec fi••cret bonus fieri malè, nisi omnipotens etiam de malo facere possit benè. August. E••chir. ad Laurent. c. 100.
• * 1.187

  Psal. 115. 3. Ephes. 1. 11. Rom. 9. 18. called the will of God con∣cerning us.
• * 1.188

  Rom. 9. 20, 21, 22.
• * 1.189

  Psal. 110. Deut. 16. 14. Psal. 119. Psal. 51. 8. Revel. 2. 4. Levit. 10. 3. Job 1. 21. Psal. 39. 19. Psal. 119. 6. Prov. 30. 6. 2 Sam 6. 7. and 7. 7. Aug. Ench ad Laur. c. 101. Deut. 29. 29. Rom. 9. 20. Eccl. 7. 15, 16. M^r Pemble, Vindiciaegratiae, p. 108, 109. Apostolus 1 Tim. 2. 4. non intelligit sin∣gulos homines, sed quosvishomi∣nes, hoc est, omnis generis homines, genera singulo∣rum, non singula generum.
• * 1.190

  God pleaseth to ••scribe to himself our hu∣mane aff••cti∣ons, not be∣cause he hath any perturbati∣on, or passion, or troublesom stirring, and working with∣in, as we have; but because he hath an aptnesse to produce such effects, as we out of those passions do accustom to produce, but with∣out any manner of those weaknesses or distempers, which accompany us in such actions.
• a 1.191

  It is an attri∣bute, whereby God loveth himself above all, and others for himself.
• b 1.192

  Amor Dei est, quo se oblectat in ••o quod approbat, eique bene vult, & sibi unit, Wendel. God is first affected toward himself and his own Glory. Passiones Deo tribuntur non quoad affectum, sed quoad effectum. Love is not a passion or perturbation in God as in man, 1 Iohn 1. 5.
• * 1.193

  John 14. 23. Ezek. 33. 11. Amor Divinus est. 1. Naturalis quo Deus neces∣sariò amat seip∣sum, 2. Voluntarius, 1. Universalis, quo omnes crea∣turas aliquo mo∣do Deus diligit. Amare enim est velle alicui bo∣num, Matth. 5. 45. 2. Specialis, quo Deus inaequali∣ter amat has & illas creaturas, respectu boni in∣••qualis, quod iis vult; sic magis diligit creaturas rationales, & in∣ter illas electos, & Christum. Wendelinus. Some dispute whether God loves all crea∣tures with an equal love, Ex parte actus divi∣ni, he doth not: Ex parte boni voliti, he wils heaven to some.
• * 1.194

  1 John. 4. 16. John 3. 35. Rom. 5. 8. Mal. 1. 2.
• * 1.195

  Ephes. 2. 3, 4. 1 Ioh. 4. 10, 19.
• * 1.196

  Ier. 31. 3.
• * 1.197

  Rom. 8. 1, 2. and 5. 5. 1 John 3. 1. Psal 36. 7.
• * 1.198

  God is the onely imme∣diate and pro∣per object of love. He is dili∣gibilis natura.
• * 1.199

  Beatus qui amat te, amicum in te & inimicum propter te. Aug. conf. l. 4. c. 9. Minus te amat, qui te cum ali∣quid amat, quod non propter te amat. Aug. confess. l. 10. c. 29. Vide Ames. l. 4. de conscien∣tia. c. 10. M^r Bradford when others we••e merry at Table, fell a weeping, be∣cause he could not get his dull heart to love God.
• * 1.200

  Gods hatred is that where∣by he is ready to do that which we do when we hate, even to separate a thing from himself, Ezek. 33. 11. Rom. 9. 14. Psal. 45. 7. and 5. 6. Isa▪ 1. 14.
• * 1.201

  Hatred is of things contra∣ry ••o us, as God hates sin, being contrary to his 1. Nature. 2. Law. 3. Honour. Psal. 45. 8. Gods love hath variety of ob∣jects, he loves himself, his son, his Saints, all his crea∣tures; he hates nothing but sin; and his hatred is as in∣finite as his love: 1. He forbids no∣thing but sin, and all degrees of it, Ier. 44. 4. therefore it is set forth in Scripture by most odious names, whatsoever is shame∣ful or hurtful. 2. All his judgements are denounced against sin.
• * 1.202

  Prov. 6. 16. Hatred in a reasonable creature is a motion of the will, whereby it flieth from that which it apprehends to be evil and opposeth it. It ariseth from a disconformi∣ty of the object
• * 1.203

  There is a two∣fold hatred: 1. Odium abominationis, a flying onely from a thing. 2. Odium ini∣micitiae, where∣by I pursue what is evil. As much of our original corruption is found in this affection as any.
• * 1.204

  Anger is gi∣ven to God, Non secundum turbationis af∣fectum, sed se∣cundum ultionis effectum, say the School∣men, Gods wrath is his revenging ju∣stice; which justice of God, as it simply burns against sin, the Scripture calls his Anger; when it doth most fiercely sparkle out, it is called his Wrath; the same justice when it pronounceth sentence, is called his judgement; when it is brought into execution, it is called his vengeance. Mr. Marshal on 2 King. 23. 26. Irasceris Domine tranquillus, fur is pacatus. Gerson.
• * 1.205

  Gods anger signifieth three things: 1. The eternal decree, whereby God hath purposed in himself to take vengeance upon all evil doers, Iohn 3. 36. Rom. 1. 18. 2. His mena∣cings or threat∣nings, Psal. 6. 1. Ionah 3. 9. Hos. 11. 9. 3. It is put for the effects of his anger, for punishment and revenge, Rom. 3. 5. ••••ath. 3. 7. Ephes. 5. 6. Dr Benfields Sermon 10. on Heb. 10. 30.
• * 1.206

  See Nehem. 9. 32. Heb. 10. 17. Rev. 6. 16, 17. See those words Zag∣nam, Zagnath, & Charad in my Hebrew Critica.
• * 1.207

  To this be∣longs the Catalogue of curses repeated Deut. 21. and Levit. 26.
• * 1.208

  God is infinit∣ly just, a perfect hater of sin.
• * 1.209

  The word Chamath in the original is rendred excan∣descentia, burning or fiery wrath, which the last Translation fitly calls fury.
• a 1.210

  Dr Burges on Psal. 76. 10.
• * 1.211

  Consectaries from Gods anger.
• * 1.212

  Deut. 9 9.
• * 1.213

  Psal. 103. 10. God comman∣deth meeknesse in his word; Christ patern∣eth it in his life and death; the holy Spirit produceth it in our hearts.
• * 1.214

  Mat. 5. 5.
• * 1.215

  Much what the same with desire and de∣testation.
• * 1.216

  Vertues in men are certain excellent and confirmed ha∣bits, by which they are made apt and prompt to use their fa∣culties well and orderly. Deus est sum∣mum bonum simpliciter; & non solum in ali∣quo genere, vel ordine rerum. Aquinas. Luke 18. 19. Matth. 19. 17. Some say God comes from Good. for God onely is essentially and perfectly good, Nos Germani usque à majoribus nostris (praeclarius perfectò & pulchrius quam ulla alia lingua) Deum à bonitatis vocabulo, sermone nobis vernaculo vocamus, quippe qui sons perennis sit & perpetuo scaturiens, affluentissimis bonis exundans, & à quo omne quicquid uspiam boni est dicitur & emana••. Lutherus in Catechismo majore.
• * 1.217

  Exod 33. 19. Psal. 34. 8▪ 9. & 73. 1. & 117. 2. Rom. 2. 4.
• * 1.218

  Bonum est id quod omnes ap∣petum, Aristotle Seu, quod natu∣ra sua appetibile est. Goodnesse is a property of things by which they are fit to produce actions requisite for their own and the com∣mon welfare. David seemeth to give us this description of Gods goodnesse, Psalm 119. 68. Bonitas Dei est, qua Deus in se maximè perfectus & appetibilis, omnium que extra se appetibilium & bonorum causa est. Wendelinus Good∣nesse is the fitnesse of every thing for its own end, and for the actions which for that end it ought to perform. Whatsoever thing is excellent in the creatures, is much more in God, Iames 1. 17.
• * 1.219

  Psal. 25. 8.
• * 1.220

  There are na∣turally the good Heavens, the good Sun, and Moon, good Food and Raiment; Spiritually, good Angels and Men, be∣cause there is a good God. God is abun∣dant in good∣nesse, Exod. 34. 6. This will appear by con∣sidering, 1. The various kindes or sorts of his goodnesse, in giving, Iames 1. forgiving, forbearing, and mitigating evil, Psal. 78. 38. 2. The freenesse of it, he gives where there is no obligation, nay, a disobligation, Matth. 5. 45. 3. His multi∣plying the acts of goodnesse, often giving, forgiving, many times sparing, mitigating evils. 4. The continu∣ance of it, it is a lasting, nay, an everlasting goodnesse, Psal, 52. 1.
• * 1.221

  Psal. 34.
• * 1.222

  James 1.
• * 1.223

  Rhetor fortis.
• * 1.224

  Bonitas Dei ••••ga creaturas 〈…〉〈…〉i merè volun∣••••ri•• atque ar∣••••ri••, nisi quum •••••• aliquid in creatura quod ••••••••rat De••ima∣〈…〉〈…〉m qua san∣ctas est. 〈…〉〈…〉ion potest •••• creaturam suam non amet •••• qu•• refulgere videt imaginem suam, at cum aliquid est in creatura ab i••la imagine abhorrens & ci repugnans, tum sa∣〈…〉〈…〉 moderatur bonitatem. Cameron praelect. in Matth. 16. 20.
• * 1.225

  Confectaries from Gods goodnesse. Two things make men happy in hea∣ven: 1. Because they will no∣thing but what is good. 2. They enjoy what they will, Gal▪ 5. 22. Paul calls it The riches of Gods goodnesse, Rom. 2. 4. and maketh •••• is use of it, that i•• should lead us to repentance, to consider, 1. What we were originally, good, the Creator be∣〈…〉〈…〉 creature must needs be; 2. What we are n••w, unlike him.
• * 1.226

  Isa. 5. 25.
• * 1.227

  Luke 6. 36,
• * 1.228

  Gods bounty. God is like a most liberal housholder, which takes order that no∣thing in his house or about it shall want that which is necessary, far∣ther then the fault is in it self. He gives more then we ask, and before we ask. Uberior gratia quam pre∣catio. 2 Chron. 20. 7▪ Isa. 41. 8. James 2. 23.
• a 1.229

  Gratia est, qua Deus in seipso est a na∣bilis, sueque creaturae fa••et & bene facit▪ unde hoc respecta gratia Dei c•• favor quo crea∣turas suas & imprimis homi∣nes prosequitur▪ Wendelinus.
• * 1.230

  The Armini∣ans speak much of Gods offer∣ing mercy, all giving Christ and faith, is with them, but an offering of Christ and faith, if we will receive them. God doth not onely conditionally offer them, upon such performances of ours, but actually gives them to his people, 2 Pet. 1. 5. and he gives them absolutely, he sees no lovelinesse in us to invite him thereunto.
• b 1.231

  Dr. Iackson of Gods At∣tributes. l. 1. c. 14.
• * 1.232

  Consectaries of Gods graci∣ousnesse.
• * 1.233

  Psal. 103. 8, 9. 1 Pet. 5. 16. N••h 9. 17, 31. Rom. 5. 20, 21. It is called Free-grace. 1. à liberalitate, because God gives it freely, Isa. 55. 12. 2. à liberatione, because it frees us from sin, Luke 1. 71. Rom. 6. 17, 18, 22.
• * 1.234

  Ephes. 2. 9. 2 Tim, 1. 9. Bona mea dona tua. 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 behold∣ing to Christ for salvation. Ignorant peo∣ple say, they hope to be saved by their good deeds and meaning,
• * 1.235

  Dr. Twisse in a Manuscript.
• * 1.236

  In Iohannem tract. 1. Vide Aquin. part. 1, 2. Quaest. 3. Aatic. 1. Quantum vis audierit & me∣rito suo, Pelagi∣us, gratiae ini∣micus; subinde tamen gratiae meminit, ••am{que} iuculeavit, nec à verbis ortho∣dixis abstinuit, quamvis sensum, contrarium oc∣cultarit, saepè etiam aliis ver∣bis expresserit, & re ipsa docuerit. Rivetus, Disput. 9. de efficacitate grati•• & Conversionis modo. Vide plura, ibid. St. Au∣gustine precisely in that time and place delivered the orthodox Doctrine of grace, when and where Pelagius began to spread his heresie. Gratia praedestinatos usque ad gloriam perducit. Augustine. We should learn of Austin (who may truly be said to have written rather ex gratia, then de gratia, so graciously doth he write of grace) Totum Deo dare, qui voluntatem hominis bonam & praeparat adjuvandam, & adjuat praeparatem. Euchir. ad Laurent. Pauls heart was so full of the apprehension of Gods free-grace, that he could not hold on his discourse begun, Ephes. 2. 4. without mentioning Gods grace, v. 5. and v. 8. Tanquam silius gratia, saith Bradwardine, he always commends it.
• * 1.237

  Exod. 33. 19. Psal. 103. 8. Exod. 22. 22. Isa. 30. 18. Lament. 3. 22. Titus 3. 5. Exod. 34. 6, 7. Ephes. 2. 4. Rom. 4. 19. and 11. 30, 31. The Schoolmen dispute, whether mercy be in God, passion being not in him, (say they) Compassion cannot be in him, a•• it is defined agritudo animi de malis alienis: So it is not in him, or as it is a perturbation, it is far more glorious and transcendent in him, then in us. Vide Aquin. part. 3. Q. 21. Art. 3. conclus.
• * 1.238

  Misericordia est, qua propen∣sus est Deus ad succurrendum sui•• creaturis in aliqua miseria constitutis, iisque re ipsa succur∣rit. Wendeli∣nus.

  The Scripture hath there no∣table words to expres••e the fulnesse of Gods mercy in Christ, Ephes. 2. 7. Rom. 5. 10. 1 Tim. 1. 14. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉s put upon Gods mercy.
• * 1.239

  Luk 1. 50. 54. Psalm 48. 2, 3. and 89. 28.
• * 1.240

  Ephes. 2. 4. 1 Pet. 1. 3. Mercy and compassion differ onely in the excrinse∣cal denomina∣tions taken from different objects. Compassion is good will to∣ward others, provoked from notice of their misery; mercy is an excesse of bounty not estranged from ill deservers in distresse.
• * 1.241

  That God hath mercy in him.
• * 1.242

  He is ready to forgive more sins then we can imagine.
• * 1.243

  Luke 6. 11.
• * 1.244

  * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin, is peculiar to the Catholick Church, Isa. 33. 24. Luke 16. 24, 25 Titus 3. 5. Luke 1. 77, 78. Lament 3. 12.
• * 1.245

  Alhis thoughts are thoughts of mercy to his people, Ier. 29, 11. all his designs are projects of mercy, Deut. 6. toward the latter end, the ways whereby he comes down to their souls preventing, convincing, converting mercies, Psal. 25. 10. and whereby they ascend to him, in their communion with him, Isa, 57. 17.
• * 1.246

  On what terms God will shew mercy.
• * 1.247

  2. To whom he will shew mercy.
• * 1.248

  Etsi omnes homines Deus damnaret uno excepto, tamen adhuc major esset misreecordia quam judicium, 〈◊〉〈◊〉 quia nullunt sit judi∣cii divini effe∣ctum nisi propter merita eorum qui damnantur: at miscricordia nullainvenit meritita. Chamier. tomo 3. lib. 7. ••▪ 8▪ Misericordia & Iustitia Dei ••••se & quatenus in Deo sunt, partes sunt▪ respectu effectorum & objectorum major est miscricordia. Wendelinus.
• * 1.249

  ••••l. 3. 17. God will spare his in all their weaknesses and services, spa∣ring mercy in some respects is as great as pardoning mercy.
• * 1.250

  Matth. 18. 30.
• * 1.251

  The Papists seek to the Virgin Mary, and other Saints, Maria mater gratiae, mater miscricordiae, Tu nos ab hoste protege & horâ mortis suscipe.
• * 1.252

  Psalm. 106. 3. Luke 1. 46, 60.
• * 1.253

  Luke 6. 36.
• * 1.254

  Iustitia est qua Deus in se justus est, & extra se con∣ūanti voluntate suum cuique tri∣buit.. Wendeli-Genes. 18. 25. Isa 9. 7. Psal. 45. 6. Iustitia dispo∣nens, qua Deus universa & sin∣gula justo ordine disponit & gu∣bernat. Deut. 32. 4. Psalm 11. 7. & 48. 11. & 145. 17. 1 Pet. 1. 17. 〈…〉〈…〉m. 2. from the 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Iustitia Distri∣buens est gratiae velirae: illa est promptissima voluntas praestandi promissa: ista, voluntas implendi comminationes. Wendelinus. Mat. 19. 29. God assigns fit rewards for well and evil doing.
• * 1.255

  Dogma est Ar∣myraldi, quod peculiari libro propugnavit, Deum posse, il••i∣bataisua justitia, prosuo summo jure, torquere cruciatibus ••ternis animam sanct••a••n & innocentem. Si dixisset, Deum posse anim •••••• sanctam destruere, cam reducendo ad nilulum, quanquam inutilis est qu••stio, & temeraria, ••olim tamen pertinaciter super e•• re du••••re contentionis sunem. Sed bene est quod Amyraldus libro adve••sus: Spanhemium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••t si•••• contradi••••, dicit enim, Deum non posse •• s•• impetrare quin peccata Condonet resipisceti. Molin. praefat. ad Iudiciu a de Amyr. lib. adversas Sphanhem.
• * 1.256

  Gods justice is not a quality or accident in him, but his very nature, essential to him A man may be a man, and yet unjust; but God cannot be God, and be unjust. Gerh. loc. com.
• * 1.257

  The righte∣ousnesse of God is taken divers ways in Scripture, sometimes for the essential Attribute of God, some∣times for the righteousnesse of faith, which is called the Righteousnesse of God, because it is such a righteousnesse as God doth approve of, and with which we may appeal boldly in his presence. Again, righteousnesse is taken for his truth and faithfulnesse in promises. David prays God to do good to him for his righteousnesse, he means, his faithful∣nesse in his promises. See Mr. Burrhows on Mnt. 5. 6.
• * 1.258

  God hath not lost his right to command, though we have lost our ability to obey. A drunken servant is not disobliged from service. See Phil. 2. 3. The Apostles often incu••••a••e th••••, Believe and repent, yet they hold Faith and Repentance to be gifts of God, Dei m••ada••a non sunt m〈…〉〈…〉, sed regula officij, declaratio debiti, & materia precum. Molinus contra Amyraldum.
• * 1.259

  Consectaries from Gods Justice.
• * 1.260

  2 Chron. 2. 5. Nehem. 9. 33. Psall. 119. 137. Dan. 9. 7. Rom. 3. 26.
• * 1.261

  Rev. 19. 1.
• * 1.262

  John 14. 6. God is aeterna veritas & vera aeternitas. If God (said one) were to be corporeal, he would have light for his body, and truth for his soul. Truth is origi∣nally from God, the first Idea, Rule or Standard of truth, is Gods will, which is veritas Dei. whereby he is what he is, essentially, simply, immutably, by which he wills 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. Magna vis est veritatis, quae cum per se intelligi non possit, per ca tamen ipsa quae ei adversantur elucent: ut in natura sua immobilis manens, firmitatem naturae suae quotidie dum attentatur acquirat. Hoc enim ecelesiae proprium est, ut tum vincat, cum laeditur, tum intelligat cùm arguitur, tum obtineat cum deseritur. Hildrius l. 1. de Trinitate.
• * 1.263

  An Idol is nothing in the world.
• * 1.264

  Matth. 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice, because it is just to per∣form what thou hast promised. 2 Tim. 4. 8.
• * 1.265

  If I speak falshood out of error and mistake, I am weak; if wil∣fully, I am wicked: if I keep not pro∣mise, it is either because I can∣not, and then I am weak; or will not, then I am wicked; therefore God cannot possibly lye, 1 Kings 22. 23. Ezek. 14, 9.
• * 1.266

  Consectaries from Gods truth.
• * 1.267

  Ephes. 4. 25.
• * 1.268

  Heb. 10. 23.
• * 1.269

  We should ob∣serve how Gods truth is fulfil∣led, Gen. 32. 10. Luke 1. 70.

  1. This heigh∣tens gratitude, Psal. 108. 4. & 56. 10. 2. It strengthens faith, Psal 18. 30. & 116. 1, 2. For this end, 1. We should get an interest in Christ, 2 Cor. 1. 20. the promises are the Churches dowry, as she is Christs Spouse. 2. Observe all providences, and compare them with promises, Col. 4. 2. especially observe the fulfilling the promises, 1. When God makes good the letter of them, Iosh. 23. 19. 1 Kings 8. 56. 2. When you have pleaded them in prayer, Psal. 119. 49. & 34. 6.
• * 1.270

  1 All the saints are heirs of all the promises, yet many of the temporal pro∣mises shall not be fulfilled un∣to them in this life, as the un∣godly are heirs of wrath, and subject to the curses, yet they are not all ac∣complished on them here. God bestows the promises in a kinde of prerogative way. 2. God will exercise the patience of the Saints, in not accomplishing many temporal promises. Patience is shewed in waiting as well as in suffering. 3. Those to whom God de∣nies temporal promises in this life, he will make them amends to all eternity, they shall be gainers, not onely by their services and sufferings, but deprivements.
• * 1.271

  Consectaries from Gods faithfulnesse.
• * 1.272

  Heb. 2. 15. & 3. 5.
• * 1.273

  What faithful∣nesse is.
• * 1.274

  Nahum. 1. 3. Isa. 30. 18.
• a 1.275

  Patientia est, qua ita iram suam modoratur Deus erga crea∣turas, ut vel poenas disserat, vel iram uno momento non essundat. Wendelinus.
• b 1.276

  God is sensi∣ble of the wrong offered to him, and provoked to wrath thereby, 2 Pet. 3. 13. he not onely re∣strains his an∣ger, but gives them time to repent. Master Bolton saith, If but any tender-hearted man should sit one hour in the Throne of God Almighty, and look down upon the earth as God doth continually, and see what abominations are done in that hour, he would undoubtedly in the next set all the world on ••ire.
• * 1.277

  Amos 9. 2, 3. When man be∣gins through Gods forbear∣ance, to have high Atheisti∣cal thoughts about him, Psal. 50. 20. and to streng∣then himself in a way of sin∣ning, Eccles. 8. 11. and to grow to that height as to mock at his judgements, Isa. 43. 14. 2 Pet. 3. 2, 3.
• * 1.278

  Matth. 26. 39.
• * 1.279

  This is in effect the same with patience. Num. 14. 18. Nehem. 9. 17. 2 Pet. 3. 9, 15, 20.

  Longanimity is toward them of whom we can, patience toward them of whom we cannot be revenged. Nisi Deus expectaret impium, non inveniret quem glori∣ficaret pium. Aug.
• * 1.280

  Consectaries from Gods patience and long-suffering.
• * 1.281

  Prov. 14. 29. Posse & nolle nobile. The discretion of a man defer∣reth his anger, and his glory is to passe by an offence, saith Solomon. What patience is.
• * 1.282

  It is a grace of the sanctifying Spirit of God, whereby the soul doth freely submit to the will of God in bearing its own bur∣then without inordinate for row or fret∣ting discon∣tent. Patience is 1. Commanded, Luke 1. 19. Iames 5. 7. 2. It is commended to us by special examples: 1. Of Christ, Heb. 12. 2. Rev. 1. 9. 2. Of all the Saints, 1 Pet. 2. 20, 21. Iames 5. 10.
• * 1.283

  Periissem nisi periissem.
• * 1.284

  There is a two∣fold holiness: 1. Original, absolute, and essential in God, which is the incommu∣nicable emi∣nency 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 ac∣count of as his God (whether it be such indeed or by him fu••cied 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. Isa. 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.
• * 1.285

  There is a threefold holi∣nesse: 1. Essen∣tial, the holi∣nesse of God, all one with God himself, Exod. 15. 11. 2. Habitual, an inherent holi∣nesse, such as it the holinesse of righteous men, so Abraham, Iob, David, and all the Patriarchs, are called Saints and holy men; this the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Sanctimonia. 3. Relative, a peculiar relation which a thing hath unto God, in regard of propri∣ety of possession, or speciality of presence: That which is holy after this manner, the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Sacrum, for persons, things, times. Mr. Mede on Deut. 3. 8.
• * 1.286

  Our holinesse is terminated in him. Exod. ••••. 26.
• * 1.287

  Why God must be holy. God hath ma∣nifested his holinesse, 1. In his word, his precepts. 2. By instituting the Sabbath to be kept holy, Isa. 58. 3. 3. By causing a holy Tabernacle and Temple to be erected, wherein were all holy thing. 4. By insti∣tuting holy Priests. 5. By inflicting his judgements on those which prophane holy things, 2 Sam. 6. 7. and 6. 19, 20.
• * 1.288

  In his works: 1. Of creation, Acts 17. 28. Eccles. 7. ult. 2. Of provi∣dence, Psal. 45. 17. & 103. 1. unusquisque operatur ut est.
• * 1.289

  M^r Scudder.
• * 1.290

  Holinesse is (as it were) the Character of Christ Jesus, the Image of God, the beauty, the strength, the riches, the life, the soul of the soul, and of the whole man. It is a very beam of the Divine light, called therefore by the Apostle, The Divine Nature.
• * 1.291

  Qua de re Iepida fabula acci••isse narratur in concilio Tridentino, de quodam Episcopo, quem offendit ille Pap•• titulus propterea, Nam si Deus inquicbat tantum sanctus, quomodo cjus vic••••i••us dici potest sanctissimus? Adut magnum periculum ••ade causa. Drusius in 15. num, c. 64.
• * 1.292

  Consectaries from Gods Holinesse.
• * 1.293

  See Eccles. 12. 1. Psal. 119. 9. It is a great honor to seek the Lord betimes, M••ason was an old disciple, See Rom. 16. 17.
• * 1.294

  This of all At∣tributes is the most over-aw∣ing to a sinful creature. We should espe∣cially think of the holinesse of God, when we worship him, Iohn 17. 11, 22. Psalm 3. be∣cause then we draw nigh to God. Levit. 10. 3. and his end in ordering ordi∣nances is, that we might be partakers of his holinesse. If we may judge of the privation by the habits per∣fection, how great an evil must sin be, when God is so great a good.
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q••••st 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l••y the E••ym••logists, 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 patern of it, Sec Act, 13. 22.
• * 1.296

  This Attribute of kindenesse is the same with goodnesse be∣fore spoken of, viz Communi∣cative good∣nesse.
• * 1.297

  Isa. 48. 11. & 42. 8. Exod. 20. 4.
• * 1.298

  Psal. 113. 5, 6.
• * 1.299

  Gen. 18. 1 Sam. 30. 8.
• * 1.300

  God is Omni∣nipotent. 2 Cor. 6. 18. Revel. 1. 8. Luke 18▪ 28. Matth. 19▪ 26. Ephes. ••. 19.
• * 1.301

  Matth. 3. 9. Phil. 23. 1.
• a 1.302

  Psalm 135. 6. & 115. 3.
• b 1.303

  Ephes. 3. 20. 1. In se & per se quia idem est cum essentia di∣vina. Wendel.
• c 1.304

  Potentia ••ei infinita est re∣spectu objecto∣rum, quia in∣numera sunt, quae produci ab eo possint. Re∣spectu actionis infinita est: quia nunquam effectum producit tam praestantem, quin praestantiorem possit producere. Wendelinus. Culices & muscas ipsas per omnipotentem voluntatem producit, aeque ac elephantum & cetum, quamvis non aeque illa nobis in utrisque forte manifesta fiat. Omnipotens est Deus (ait August. de Temp. serm. 119) ad facienda majora & minora: magnus est in Magnis, nec parvus in Minimis. Rescript. Ames. ad responsum. Grevinchov. c. 8.
• * 1.305

  Luke 1. 37.
• * 1.306

  Revel. 15. 3. Omnipotent is often put for God. Ruth. 1. 20, 21. Iob 21. 15. & 27, 10. & 31. 2. God is called Almighty One and thirty times in Iob.
• * 1.307

  There is strength in Angels, Men, Beasts, and all creatures in their kinde, therefore it is much more perfectly and eminently in God from whom they have it.
• * 1.308

  Power is Gods originally and primarily, all power of all creatures is derived from him, and continued and ordered by him.
• * 1.309

  God can do all things, quae habent rationem factibilitatis, quae contradi∣ctionem non im∣plicant. Titus 2. 2. 2 Tim. 2. 13. There are im∣possibilia naturae which exceed natures sphere, as to make a thing of no∣thing, to raise the dead to life, these God can do; and impossibilia natura, those things which are by themselves simply impossible. God cannot 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. Prop∣terea quaedam non potest, quia omnipotens est. There is impossibility ex parte Dei, & ex parte rei. See Dr. Willet on Gen. 18. 12. Asylum haereticorum est omnipotentia Dei. Chrysost. Vide Vedel. Rationale Theologicum, l. 3. c. 8.
• * 1.310

  Matth. 3. 9. In Scholis Ari∣stotelicis per∣crebuit illud, Deum, & na∣turam nihil ••a∣cere frustra, Deum fine suo frustrari nihil aliud est, quam Deum praestare non posse ut fiat, quod fieri vult, quod quid aliud est, quam divi∣nam omnipoten∣tiam convellere. Nam & nos quecunque & vol••mus & possumus, praestamus. Twiss. contra Corvinum c. 12. Sect. 3.
• * 1.311

  Consectaries from Gods power or om∣nipotency. Whatsoever God hath promised or uttered, we may be sure shall be fulfilled, Acts 26. 8. Mat. 22. 29.
• * 1.312

  Ephes. 3. 20. Prov. 18. 10.
• * 1.313

  John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle, but creates, sustains, and governs all things.
• * 1.314

  Of all the At∣tributes of God, this one∣ly is mentioned in the Creed, I believe in God the Father Almighty, and ••itteth at the right hand of God the Fa∣ther Almighty, because our faith is especially to be fixed on the power of God and Christ.
• * 1.315

  Glory is not so much adistinct Attribute (say some) as the lustre of all his Attri∣butes together, the excellency which results from all. See Mr. Strongs Sermon on 1 Sam. 2. 30. about mans honoring of God, and his ho∣noring of man.
• * 1.316

  Isa. 6. 1. Ezek. 1. 28. Numb. 12. 8. Exod. 33. 23.
• * 1.317

  Non perceperunt vim gloriae qui eam de••imerunt notitiam claram cum laude; nam si ita se res ha∣beret, ne ita quidem Deus gloriosus esset, volo dicere prae∣ditus gloria, nam Latinis glorio∣sus superbus est. Cameron. de Ecclesia. Gloria quasi cla∣ria, saith Aqui∣nas, it is the manifestation and shining forth of Excel∣lency. God is said to glorifie him∣self, when he manifesteth his unspeak∣able and in∣comprehensible excellency. Num. 14. 21. Psal. 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse, and testifie their acknowledgement of his glory, Isaiah 6. 3. 29. Psal. 1, 2. Luke 2. 14. Revel. 4. 11.
• * 1.318

  Exod. 16. 10. Ezek. 1. 28.
• * 1.319

  Exod. 9. 15. Fearful in prai∣ses, because Gods Majesty is so excellent, that even with trembling we are to praise him, but espe∣cially because he works such miraculous de∣liverances, and sheweth his terrible power.
• * 1.320

  Solomons glory was in part vi∣sible, the shi∣ning of his Throne, his glittering ap∣parel, but his wisdom and understanding were not; God perceives his own glory, and that it shal continue for ever; the Apo∣stle beheld the glory of Christ as of the onely begotten Son.
• * 1.321

  John 17. 5.
• * 1.322

  Consectaries from Gods, glory.
• * 1.323

  Those that do not take notice of Gods name, lose the chief fruit of his works.
• * 1.324

  It is said of Fulgentius when he came out of Africa to Rome, that he said, Quan∣tum fulges Coelestis Hierosolyma, cum adeo splendet terrestris Roma?
• * 1.325

  It is a comfort to Gods peo∣ple when they go to him for 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 look upon any thing in us, but upon himself for argument of doing good to us. His name is the more mag∣nified by how much we are more vile.
• * 1.326

  We should a∣scribe unto his Name all the inercies we en∣joy, giving all the praise from our selves wholly to him. God for his Names sake hath made and redeemed us.
• * 1.327

  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 letteth forth the praise of God commeth from Heaven, but that which is from men advanceth the power, pride, and merit of man.
• * 1.328

  John 7. 18. Ephes. 1. 6. & 2. 4. Rom. 3. 21.
• * 1.329

  Duobus modis referri aliquid ad Dei gloriam dicitur. Primum formaliter & explicitè, quando aliquis cogitat cum animo, hoc sibi agendum esse, quia nomini divino sit glori∣osum. De••••de virtualiter & implicitè, cum quis divinae studens gloriae, eoque nihil facere decernens nisi quod legi congruat, & ad hoc gratiam Dei quotidic exposcens, boni quippiam facit, de universali fine actu non eogitans; sed solùm particularis finis bonum intendens. Vossius in The∣sibus. Though we cannot actually intend Gods glory always in every thing, yet we should virtually. Vide Aquin, 1. 2. Quest. 1. Artic. 6.
• * 1.330

  Christ glori∣fied his Father, 1. By denying himself and his own glory, Iohn 8. 50. Heb. 5. 5. 2. By his word, by his preach∣ing, Luke 4. 15. by his prayer, Iohn 12. 28. Mat. 26 39. by his confession, Iohn 10. ••9 and 14. 27. 3. By his works or miracles, Mat. 9. 8. & 15. 31. Mark 2. 12. Luke 17. 16. & 13. 13. & 17. 15. & 23. 47. 4. By his sufferings, Iohn 13. 3••. To glorifie is to manifest ones excellency, as appears Iohn 17. 4. compared with Verse 6. See of glorifying God Church his Miscellanies, p. 11. to 18.
• * 1.331

  1 Cor. 1••. 42, 43.
• * 1.332

  There is (say the Schools) Beatitudo obje∣ctiva, so what∣ever is the chiefest good of the soul, is the souls bles∣sednesse. 2. Formalis, when the soul and its beati∣fying object are united, as the fruition of God. The soul is here united to God remotely and imperfectly, there immediately and perfectly. 2 Sam. 22. 47. 1 King. 1. 48. Paul entituleth him, God blessed for ever, the only blessed Potentate.
• * 1.333

  Vide Amesium in Psal. 1. 1.
• * 1.334

  Beatitudo sta∣tus est omnium bonorum aggre∣gatione perfectus Boetius de con∣sol. Phil.
• * 1.335

  1 Tim. 6. 15.
• * 1.336

  He that is the cause of al wel∣fare to other things, and makes them in their several kinds happy, he must needs be therefore most happy himself. God is the au∣thor of all bles∣sednesse, Psal. 132. 1. 2.
• * 1.337

  Dicimus nos ea re frui, quam di∣ligimus propter se▪ & ea re faci∣endum nobis esse tantum qua effi∣cimur beati: Caeteris ver•• u∣tendum. Lom∣bard. lib. 1. Distinct. 1.
• * 1.338

  Happinesse is taken two wayes: 1. Objectively, for the object wherein one is happy. as Gods infinite Essence is the object both of Gods, Angels, and mens happinesse. 2. For∣mally, for those acts whereby we possesse that object. God is happy formally, because he knoweth, loveth, and en∣joyeth himself; therefore it is said, Our goodnesse extendeth not to him; so Angels and men are formally happy, when they know and enjoy God. Beatitudo objectiva consists in the vision of God, and the glorious excellencies that are in him. Beatitudo formalis is that glory which shines from God to the creature, by which he is made conformable to God in holinesse and happinesse for ever.
• * 1.339

  We should praise God, 1. Intensivè, Psal. 36. 19. and 103. 1. 2. Extensivè, with all praise, Psal. 9. 14. and for all mercies, Psal. 71. 7, 8.
• * 1.340

  Dicique beatus ante obitum ne∣mo supremaque funera possit. Vide Aquin. summam 1, 2. Quaest. 5. Art. 3
• * 1.341

  Consectaries from Gods blessednesse.
• * 1.342

  Happinesse consists in two things, when the soul enjoys a proportiona∣ble good; and a good that it hath a pro∣priety in, a good of his own. The happiness of man con∣sists in the enjoying of God. All other things are no otherwise means of hap∣pinesse or helps to it, then as we see and taste God in them. We must account our selves happy in this thing wholly and onely in that God is ours. Happinesse is the enjoyment of good commensurate to our desires. Ad perfe∣ctam beatitudinem requiritur, quod intellectus pertingat ad ipsam essentiam primae causae: Et sic perfectionem suam ha∣bebit per uniouem ad Deum sicut ad objectum in quo solo beatitudo hominis consistit. Aquinas 1••, 2ae, Quaest. 3. Art. 8.
• * 1.343

  Bishop Lake.
• * 1.344

  Man in the state of bles∣sednesse can∣not see God absolutely as he is in him∣self; for that which is infi∣nite cannot be comprehended of that which is limited. Visio beatifica est cognitio non comprehensiva sed quid ditativa But God doth manifest himself so far forth as a creature is able to know him. As a ves∣sel may be filled with the water of the Sea, but it cannot contain all the water in the Sea. The Apostle saith, We shall know God even as he also is known. But as is not a note of equality, but of likenesse. As God knoweth me after a man∣ner agreeable to his infinite excellency, so shall I know God according to my capacity.
• * 1.345

  The word Essence or Tri∣nity are not found in Scri∣pture, but Es∣sence is duly derived thence; for seeing God saith that He is Exod 3. Es∣sence is fitly ascribed to him. Trinity hath a sufficient ground, There are three that bear witness in heaven, 1 John 5. 7. and the most ancient Fathers use the word. The word Person is extant, Heb. 1. 3. therefore these words are rightly used in the Church. Calvinus ait, in Trinitate non comprehendi essentiam, quasi una ••it ex numero tr••um, sed includi in omnibus tribus, quod qui∣dem verissimum est, atque utinam sic semper erraret Calvinus. Bellarm. de Christo l. 2. c. 5.
• * 1.346

  Origo verbi Hebraei & radix non fine arcano ternarii divini, cujus potestate omnia consistunt, tribus literis no∣tatur. Biblian∣der de optimo genere Grammaticorum Hebraicorum. Omne thema seu primogenium Hebraeae linguae constat tribus literis substantialibus, ficut per totum Dictionarium cernis, id{que} non sine magno mysterio. Nam ut una est dictio, & ea tribus subsistit literis substanti ali∣bus, ita una est divina essentia, tribus Personis realiter distincta Forster. praefat. ad Dictionarium Hebraicum.
• * 1.347

  Par. on Rom. 11, 23.
• * 1.348

  Vix contuli un∣quam cum aliquo ex Iudaeis, qui vel aliquantulum esset s••piens in oculis aliorum qui non concederet Deum trinum & unum: Verum Personae nomen, & Patris & Filii unanimiter omnes usque adeo detestan∣tur, ut nullatenus valeat eis pulchrum fieri tale aliquid de Deo etiam somniare. Raymundi Martini Pugio Fidei adversus Iudaeos part 3. cap. 4. Vide plura ibidem. Iudaeorum populus maximè ad idololatriam pronus erat, ne igitur in eorum qui plures Deos colebant, errorem incid••rent: Cautè à divina providentia factum est, Ut ipsum divinae Trinitatis arcanum non explicitè, sed implicitè eis traderetur. Sed quoniam idololatria per Messiam penitus explodenda erat: universusque orbis ad unius Dei cultum reducendus, Idcirco mysterium illud Trinitatis explicitè atque apertè revclandum, ad dies Messiae reservatum suit. Galatinus de arcanis Cathol. verit lib. 2. cap 1.
• * 1.349

  Exod. 33. 20. 1 Cor. 13. 9.
• * 1.350

  Si rectè di∣cuntur tres Elohim, etiam rectè dici possit tres Dii; nam Elohim Latinè sonat Dii vel Deus. Drusius de Quaesitis per Epistolam. Epist 66. Vide Drusii Tetragramma∣ton, cap. 6. Sic concidit gravis quaerela & expostulatio viri Docti ad∣versus libri cu∣jusdam▪ titulum, De tribus Elo∣him. Non enim voluit author li∣bri illius voce Elohim propriè significare perso∣nas, ac proinde tot esse Elohim quot fides Chri∣stiana agnoscit esse personas in D••vinis, cum Scriptura apertè contrastet, quae testatur Deum nostrum esse Deum unum. Non sic erravit, aut caecutiit doctus ille Theologus, ut diceret & doceret Tres esse, propriè loquendo, Elo∣him. Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium, ipse huc respicient, & et volens in libri (quem de S. S. Trinitate scribebat) titulo alludere cata••hre••i non infrequenti, sed ordinaria. Capel. Davidis Lyra. Vide illius Diat. de nomine Elohim, cap. 7. & 12. & Rivet. Grot. Discus. Dialys. Sect. 16. In Deo una substan∣tia, sed tres persone: in Christo duae substantiae, sed una persona: In Trinitate alius atque alius, non aliud atque aliud; in salv••∣tore aliud atque aliud, non alius atque alius. Vincent. contra Haeres cap. 19.
• * 1.351

  Mat. 28. 19. John 5. 26, 27. The Father is the fountain and original of all the Deity, and the cause of the Sonne, which the very word Father signifieth; therefore he is said to be unbegotten; and hence the name God is often peculiarly, and by an excellency given to the Father in Scripture. He is usually called Fons Divi∣nitatis & Operationis.
• * 1.352

  Modum istum subsistendi di∣versum, haud alio nomine, quam personarū expressit hacte∣nus in hoc ••rti∣culo, consentiens Catholica Eccle∣sia. D^r Prid. Lect. 17. de S. Trinitate. Qui personam vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, modum subsistendi, non existendi; illi non intelli∣gunt modum nudum, sed substantialem ac entitativum, ut Scholastici loquuntur. Bisterfeldius contra Crellium, lib. 1. Sect. 2. cap. 2.
• * 1.353

  Iudaei nomen personae in Deo plurimum dete∣stantur audire, trium namque Personarum au∣dito nomine tri∣um mox concuti∣untur errorc Deorum, pariter & horrore. Raym. Pug. advers Iud. par. 3. Distinct. 1. cap. 1. Psal. 2. 17. proves that the Father begets, and the Son is begotten of the Father. Gal. 4▪ 6. See Joh. 15. 26. & 14. 26. Quomodo autem Deus Pater ge∣nuerit Filium, no••o discutias, nec curiosius in∣geras in profun∣do arcam, ne forte dum i•• accessae lucis fulgorem pertinacius perscruteris, exiguum ipsum, qui mortalibus divino munere concessus est, perd••s aspectum. Ruffinus de Symbolo Vide plura ibid. Haec est differentia inter essentiam divinam & personam divinam; Essentia divina est communis pluribus divinitatis Personis. Persona autem una alteri non est communicabilis. Unde Pater non est Filius, nec Filius Pater. 2. Essentia divina est una, Person•• plures. Wendelinus.
• * 1.354

  Persona est individuum subsistens, vi∣vum, intelligens, incommunicabile, non sustentatum ab alio, nec pars alterius.
• * 1.355

  Persona igitur non est essentia qua pluribus est communica∣bilis. Personae v••x non his signifi∣cat officium aut relationem (ut Persona principis) vel vultum & visibilem speciem, gestum, vel formam alterius representantem ut Personae in drammate, sed modum quo Essentia Divina subsistit.
• * 1.356

  There are three distinct rational Au∣thors of action, three Hees, John 8. 16, 18.
• * 1.357

  Qui nescis Tri∣nitatem, ita ad Iordanem. Quando Anti∣trinitarii adver∣sus sanctissimum illud mysterium inferunt, id falsum esse, quia v. g. Tria non sunt unum; ibi tum pronunciat ratio ex se ipsa de hac connexione, & dicit eam falsam esse. Nam novit lumen rationis id axioma intelligendum esse de iis, ad quae per se ratio exsurgere potest. Vedel. Ratio∣nal. theol. lib. 3. c. 6.
• * 1.358

  See Joh. 15. 26.
• * 1.359

  The Hereticks that are Anti∣trinitarians. See Joh. 8. 58. Psal. 2 12.
• * 1.360

  Vide Placei Disput▪ de argu∣mentis; Quibus efficitur, Christū prius ••uisse, quam in utero beatae Virginis secundum carnē conciperetur. Paulus Samosa∣tanus, more fit∣ly Semisathanas, held Christ was but a meer man. Matth. 6. 6.
• * 1.361

  See Act. 4. 24, 25, 26, 27. & Joh. 8. 54.
• * 1.362

  Those that de∣ny the God∣head of Christ must deny, 1. The satisfa∣ction of Christ 2. The pur∣chase of Christ, he that is but a man cannot merit. 3. That Christ shall judge the world. No creature can redeem us from hell, nor satisfie infinite justice. God purchased his Church with his bloud, Acts 20. 28.
• * 1.363

  Joh. 1. 1, 2.
• * 1.364

  Dignum est hae∣reticos non jam Apostolicis vi∣ris, sed daemo∣num clamore convinci▪ Clamāt enim & saepè clamant, Luc. 8. Quid mihi & tibi est Jesu Fili Dei altis∣simi? Invitis veritas elicuit confessionem, & naturae po∣testatem testatur dolor, obediendi virtute vincuntur, cum possessa diu corp••ra deserunt: honorem reddunt, dum naturam confi∣tentur. Dei se inter haec filium Christus & opere testatur & nomine. H••••arius de Trin. lib. 6. Joh. 20. 28. Gen. 18. 13, 14 Iehovah is Christ whom Abraham cals the Judge of heaven and earth. 1 Cor. 8. 6. By the Apostle Christ is expresly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He takes the God-head as his own right, Phil 2. 7.
• * 1.365

  Divine works.
• * 1.366

  No man can of himself, and by his own power do di∣vine works, un∣lesse he be truly God: Christ doth works by his own power, and the same with his Father, Iohn 10. 37, 38.
• * 1.367

  He governs his Church. Ephes. 4. 11. 1 Pet. 3. 19. Matth. 8. 2. compared with 2 King. 7. 9. Christ cured those that were born blinde. John. 10. 28.
• * 1.368

  See Rev. 2. 23
• * 1.369

  Mirum est adversarios hunc locum ubi agitur de Patre aeterno, ad filium referre, quem constat secundum eos ipsos Patrem non esse. So the Polonian Catechism: But the Text it self shews this place speaks of Christ, who is a Father not in respect of his Person, but in relation to his Church. He is the author of their spiritual life and being. 2. In that he is the Author of everlasting life to his, Iohn 6. 39, 40, 47, 51. He is stiled the Everlasting Father, in Hebrew, The Father of Eternity. The Septuagint hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pater futuri saeculi. Vide Raymundi Pugionem Fidei adversus Iudaeos, part. 3. Dist. 1. cap. 9.
• * 1.370

  John 17. 5.
• * 1.371

  Psal. 45. 11. Joh. 5. 22.
• * 1.372

  Filius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur, quia habet essen∣tiam divinam quae est à seipsa, non verò quia eam habet à se∣ipso; habet enim à Patre Joh. 5. Zanch. Vide Voet. Theses.
• * 1.373

  Iuvenls aste, quamvis in Iesu majus homine uthil agnosceret, sperabat tam•••••• eo monstrante se perventurum ad possessionem ejus boni quo vita aeterna paratur, quasi ad eam rem monstratore tantum eg••r••••, caetera per se confecturus. At Iesus occurrens huic errori, simulque modestiae nobis praebens exemplum, ait non esse multos boni fontes, sed unicum, Deum scilicet, hoc ips•• indicans, non satis esse bonum nobis monstrari, nisi Deus mentem illustrans vir••s nobis suggerat. Grotius in loc.
• * 1.374

  See Rom. 16. 27. 1 Cor. 8. 6 Ephes. 4. 6. Debitus Patri à Filio honor red∣ditur, cùm dicit: te solum Deum: non tamen se Fi∣lius à Dei veritato secornit cum adjungit: Et quem mi••isti Iesum Christum. Non habet intervallum confessio credentium, quia in utroque spes vitae est. Hilarius lib. 3. de Trinitate. The words are to be read (as we render them) That they may know thee (to be) the only true God, not, That they may know thee only (to be) the true God, according to the first read∣ing, the predicate is common to the Father and the Son. Vide Bezam.
• * 1.375

  Hoc testimouio utuntur omnes Patres contra Arian••s, ut pro∣bent u••am esse essentiam Patris & Filii. Bellar. de Christ. l. 1. c. 6
• * 1.376

  Ariu•• stum∣bled at the Greek Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord created me, and on that corrupt Tran∣slation ground∣ed his heresie, That Christ was a creature. Christ is God by nature, Gal, 4. 8. which place was strongly urged by M^r Cheynel against Earbu∣ry, who held, that the Saints have the same fulnesse of the God-head dwelling in them, as it doth in Christ, and that the Spirit is but the pow∣er of God in the man Christ An Account given to the Parliament by the Ministers, sent by them to Oxford.
• * 1.377

  In the first Ni∣cene Councel gathered toge∣ther against Arius the Prince of all Hereticks who denied the Di∣vinity of Christ, there were 318 Bishops. A man would think that there were but small difference (it is but a little Iota) between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet the right believers could never be brought (as Theodoret witnes∣seth) either to omit the one, or admit the other. D^r Prideaux Ephesus Backsliding. Iustinus 1. Imperator Edicto prae∣cepit, ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret, addita hac ratione, quod in ipsis syllabis veritas fidei contineatur. Vedel. de Prud. vet. Eccles l. 3. c. 3.
• * 1.378

  Vide Bellarm. de Christo l. 1. c. 13, 14, 15, 16 17, 18, 19, 20.
• * 1.379

  The holy Spi∣rit, 1. Works grace in the hearts of all Gods people, that is done by an almighty power, Ephes. 1. 19. therefore ••e i•• an omnipotent Essence. 2. Dwels in the hearts of all Gods people, therefore he is omnipresent. 3. Assists the people of God in their prayers, and increaseth their graces, therefore he is an omniscient God. In the Apostles Creed, as I believe in the Father, and in the Sonne, so in the holy Ghost. Credimus multu••, sed in ••ibil praeterquam in Deum credimus. Quid est in aliquem credere, ••isi •••• per omnia assentiri, atque in ••o omnem spem & ••iduct••m coll••cdr••▪ Hoc autem ••••lli creaturoe sed Deo duntaxat conven••••▪ 1 Pet. 1. 21.
• * 1.380

  He is called the Spirit of truth, Iohn 14. 26. the Spirit of adoption, Rom. 8. 15. the Spi∣rit of sanctifi∣cation, Rom. 1. 4. the Spirit of renewing, Tit. 3. 5.
• * 1.381

  Rom. 9. 1.
• * 1.382

  Una tautum est in Deitate Per∣sona & Spiritus Sanctus est, ut verba Christi ad Apostolos indi∣dicant. Luc. 24. 49. Cate••h. Eccles. Polou. c. 6. Vide plura ibid.
• * 1.383

  The Father ••s prima Persona, in order, not in dignity.

  2. The foun∣tain and origi∣nal of the Der∣ty unto the Sonne and the holy Ghost, unto the Son giguendo, unto the holy Ghost, together with the Son spiran∣do.

  3. He is unbe∣gotten, and proceeding from none. M^r Dow•• on Iohn 17. 1. Proprietates patris personales, quibus à filio di∣stinguitur & Spiritu sancto, sunt duae.

  1. Esse à se; Pater enim ab alio non est.

  2. Gignere fi∣lium ab aeterno 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

  Wendelinus. Quinque dicun∣tur de Deo, Paternitas, innascibilitas, filiatio, processio, & communis spiratio. August. Paternitas & innascibi∣litas conveniunt solummodò Patri: Filiatio tantummodò Filio: Spiritui verò sancto processio: communis spiratio Patri & Filio respectu Spiritus sancti. Raym. Mart. Pugio adversus Iudaeos part. 3. Dist. 1. c. 5.
• * 1.384

  Cartwright in his Harmony saith, Hic locus eximius est ad asserendum processum Spiritus à Filio, meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ, and of the Sonne, Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father, Mat. 10. 20. because he is breathed from both. Vide Aquin. Sum. Theol. part. 1. Quest. 36. Art. 3. 4. In Ecclesiaveteri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in templo ca••tari solebat quam orthodoxi hoc mo∣do 〈◊〉〈◊〉: Gloria Patri & Filio, & Spiritui Sancto in secula seculorum. Ariani autem glorioe Filii & Spiritus Sancti detpahe••tes fic eam concipiebant: Gloria Patri per Filium in Spiritu Sancto. Vedel. de prudentia veteris Ecclesioe l. 2. c. 5.
• * 1.385

  D^r Field some∣what qualifieth this opinion of the Grecians, and saith, they differ but modo loquendi, they held (saith he) that the holy Ghost was not à Patre & Fi∣lio, but à Patre per Filium. See D^r Halls Peace-maker, Sect. 4.
• * 1.386

  1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2, 3.
• * 1.387

  Nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nee fructuosius, aliquid inveni∣tur. Aug. 1. de Trin. Simon Magus was the first man that deni∣ed the Trinity of Persons, he saith they were Diversa nomina sub diversa ope∣ratione. Irenaeus The Turks at their prayers use often to re∣iterate these words, Hue, Hue, Hue, that is, He, he, he alone is God, or There is but one only supreme power; which they do in deri∣sion of Chri∣stians, who (as they say) adore three Gods. He who denies any one Person doth not wor∣ship the true God, as the Jews and Turks, and too many others in these dayes, Iohn 16. 2. 1 Iohn 2. 22, 23. No man can know the Father, nor believe in him, Iohn 14. 2. but by Christ. Vide Vedel. de Deo Synagoga, l. 1. c. 6.