Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. II. Of the Knowledg of God, and Jesus Christ whom he hath sent.

SECT. I.

ALthough this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly up∣on the Knowledg thereof, John 17. 3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Chri∣stianity, that can we but avoid Curiosity, this almost inaccessible Myste∣ry will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remain a great Mystery to the most eminent Apostle, 1 Tim. 3. 16.

Nor shall I (if I could) affect loftiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) * 1.1 That there is no God, but the World it self, (though he doubted whether there were any God at all). The natural result of which con∣ceit is this, Let us eat and drink, for to morrow we shall die. That we may therefore miss these Rocks, and find the Path of Christian Knowledg concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may so speak); Witness that case of Moses, who desired to see the Glory of God, Exod. 33. 1. But the Lord refused, saying, Thou canst not see my Face, for there is no Man shall see my Face and live. Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? John 1. 18. No Man hath seen God at any time. And again, 1 Tim. 6. 16. Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see. Hence it's evident, that the full knowledg of God is not attainable in

this World; but the most illuminate Christian, must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor. 13. 9, 12. Yea, it is but a little Portion that we hear of him, Job 26. 14. and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor. 1. 21. That the World through Wisdom knew not God: And how we are exhorted, that in things relating to God, We be not wise in our own conceit, Rom. 12. 16. with Prov. 3. 6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accommodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves▪ absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.

Nor is this the only case, wherein we ought to content our selves with humble ignorance, in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example; Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will if God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? * 1.2 Who can infallibly and fully resolve it? Do not the greatest Disputers about it, conclude at last, That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident, from the Word of God, and particularly from the Words of Christ, Mat. 10. 28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, al∣beit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his over∣throw; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.

SECT. II.

Thus then we approach to consider, what may be known of God, ac∣cording to that Revelation which it hath pleased him to give us of him∣self, either by his Holy Writings, or by his Works, and continual Pro∣vidence. All which we are under strict obligation to take notice of, that

we may know him, Isa. 40. 26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Hea∣vens declare the Glory of God, and the Firmament sheweth his Handy-work. And the Apostle, Rom. 1. 20. For the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without ex∣cuse. So that we shall rather shun, as an idle vanity, this Question, i. e. Whether there be any God? than vouchsafe to answer it, sith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2. 19. But our Business is to set forth the Knowledg of the only true God, to which pur∣pose we descend to these Particulars.

• 1. That God is One, or there is One only true God; best known to Man∣kind now, by the Appellation of Father, Son, and Holy Spirit.
• 2. His Essence, or Being, is Spiritual, or Incorporeal.
• 3. That he is Eternal, without Beginning, without End.
• 4. He is Omnipotent, He doth whatsoever he pleaseth.
• 5. He is Omniscient, nothing can be hid from him.
• 6. He is Just, there is no Unrighteousness in him.
• 7. He is Good and Holy, there is nothing corrupt in him.
• 8. He is very Gracious, full of Mercy, no Cruelty is in him.
• 9. He only is Perfect, so as no Imperfection is in him.
• 10. His place of residence is in Heaven, yet not confin'd to place.
• 11. Nothing can be done without his Providence, though contrary to his Will.
• 12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.

* 1.3 Touching the first Particular, That God is One, &c. It is considera∣ble which is said by some, That Infinity admits not of Plurality, sith on∣ly one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been desti∣tute of the knowledg of the One God, in multiplying their * 1.4 Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) suffici∣ently shews, there is (in a manner) no end of their number; and conse∣quently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by de∣luded Men, Rom. 1. 25. Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever. To divert us from which gross darkness, thus saith the Lord, Isa. 45. 22. I am God, and there is none else: And this he speaks to con∣troul the vanity of worshipping or depending upon Idols, or any created

thing, vers. 20, 21. How strictly God by Moses recommended this Ve∣rity to Israel, we may not be ignorant, Deut. 6. 4. Hear, O Israel, the Lord thy God is one Lord. Exod. 20. 3. Thou shalt have no other Gods be∣fore me. To which agreeth that of the Apostle, 1 Cor. 8. 4, 5, 6. We know — that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him. Now if these words, There be Gods many, &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22. 28. & 4. 16. & 7. 1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, There are Gods many, &c. are spoken after the manner of Men only, or according to the foolish conceits of Men. Our Lord Christ, the great Apostle of Christianity, delivers this truth very clearly, when he calls his Father, John 17. 3. The only true God. And confirms the Doctrine of Moses in that behalf, Mark 12. 29. Hear, O Israel, the Lord thy God is one Lord; making it a part of that greatest and first Commandment, that we hear∣ken diligently to that particular.

SECT. III. The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.

As Christian Doctrine knoweth but one only true God, so it recom∣mendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the * 1.5 Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Tri∣nity, hath very near affinity with the Language of the Holy Ghost. 1 John 5. 7. There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; these three are One. We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush up∣on that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1. 16, 17.

For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principali∣ties, or Powers; all things were created by him, and for him: And he is be∣fore all things, and by him all things consist. These things are spoken of the Son of God, as appeareth vers. 15. who is expresly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1. 8. compared with vers. 17, 18. I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty. The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41. 4. I the Lord First, and with the Last I am he. Again, Isa. 44. 6. I am the First, and I am the Last, and beside me there is no God. Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John 1. 1, &c. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made. The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self; even as God is said to be the First, as before is shewed.

Again, Heb. 1. 2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Character substantia, * 1.6 as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing, may it be said, that it is the express Character of his Substance. For that he is of a more sublime Essence, than to be compared with any Created thing; For unto what shall we liken God, or where-with shall he be com∣pared? But of the Son 'tis said, Who being in the form of God, thought it not Robbery to be like, or equal with God; and hence his Godhead is fur∣ther declared, and therefore his Eternity, is justly inferred; for as those Testimonies which prove his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. Thy Throne, O God, is for ever and ever: There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asser∣ted, Psal. 90. 1. From everlasting to everlasting, thou art God. And the like followeth of these words, Thou Lord, in the beginning laid the founda∣tion of the Earth, and the Heavens are the Works of thy Hands, Heb. 1. 10. with as much truth and clearness, as if we should prove the Eter∣nity and Godhead of the Father, by Gen. 1. 1. In the beginning God crea∣ted Heaven and Earth; which I suppose is allowed a cogent Evidence in that respect.

See a full place to this purpose, Mat. 5. 2. His going forth hath been of old from everlasting.

SECT. IV. Of the Essence of the Holy Ghost.

That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9. 14. Who through the Eternal Spirit, offered himself, &c, Here the Holy Spirit is openly said to be Eternal, and though this word Eternal (I acknowledg) is often used to express the Duration of that which once had a Begin∣ning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to ever∣lasting, Psal. 90. 1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expresly called God, Acts 5. 3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1. 1, 2, 3. And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light. Psal. 104. 30. Thou sendest forth thy Spirit, and they are created. And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15. 26. Not by Order, or Designation only, for so the Angels, or Men, may be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his send∣ing: But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father. And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16. 28, 30. I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father. Upon this the Disciples reply, Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou camest forth from God. The Disciples here cannot intend only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15. 26. is better understood of the Na∣ture whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Ap∣pointment only, sith both Angels and Men have frequently received such

Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, There was a Man sent from God, whose name was John. 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. These three are one. If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Fa∣ther and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11. 20. Mat. 12. 28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17. 14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8. 19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Sub∣stance of God, even as the finger of a Man, is of the substance and na∣ture of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either me must hold, that the Holy Ghost is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.

Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.

SECT. V. Of the Nature and Essence of God.

* 1.7 That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, note these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscrip∣tible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6. 18. But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built, Jer. 23. 24. Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord? 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony,

John 4. 24. God is a Spirit: To which, agrees that of the Apostle, 2 Cor. 3. 17. Now the Lord is that Spirit. By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composi∣tion, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demon∣strate this Divine Being, we shall find more room to admire with Humi∣lity, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. * 1.8 So that Augustin might well say (as he is quoted by Mr. Monk) No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruitfuller; no where do we err with greater danger. 1 Cor. 15. 34. Some have not the knowledg of God. I speak this to your shame. For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.

SECT. VI.

* 1.9 That this God is Eternal, without Beginning, and without End. This Proposition is warranted by the holy Apostle, Rom. 1. 20. from what may be seen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we shall soon impeach his Godhead, and Atheism will obtrude upon us. The Psalmist doth fully declare this Truth, Psal. 90. 2. Before the Moun∣tains were brought forth, or ever thou hadst formed the Earth, or the World, from everlasting to everlasting, thou art God. And the same in Moses, Deut. 33. 27. The Eternal God is thy Refuge. Isa. 57. 15. He is called the High and Lofty One, that inhabiteth Eternity. And again, Isa. 63. 16. Thy Name is from everlasting. Psal. 93. 2. Thou art from everlasting. Hab. 1. 12. Art not thou from Everlasting, O Lord, my God. So that we may say, all the Gods whose beginning is known, are Vanity; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving a plain Description of Christianity, as it respects the Knowledg of God; and partly, for that we have already in some measure Evinced the Eternity of the Godhead, when we discour∣sed of the Unity of the Essence and Nature of the Father, Son, and Holy Ghost; otherwise we might by sundry Arguments illustrate this Truth, which yet is best defended, by the Evidence of the Scriptures alledged.

SECT. VII. Of the Omnipotency of God.

That God is Omnipotent, he doth whatsoever he pleaseth. God hath spo∣ken once, yea, twice have I heard this, saith David, That Power belong∣eth to God, Psal. 62. 11. God was known to the Fathers, more especi∣ally by his Name, Almighty, Exod. 6. 3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty. And with

great frequency the Holy Scripture gives that Title unto God; from whence we understand that God is in no wise to be opposed by any Power, there is nothing too hard for God; by his Power he made the World, Jer. 10. 12. and by his Power he ruleth for ever, Psal. 66. 35. He hath power to cast into Hell, Luke 12. 5. and by his Power he is able to subdue all things to himself; And saith the Prophet, our God is in Heaven; he hath done whatsoever he pleaseth, in Heaven, in Earth, and in all Places. This is that mighty One who challengeth the most Just in Acts of Power, Job, Chap. 38, 39, 40, 41. This is he who out∣vieth the greatest Tyrants; raising up Pharaoh, that he might shew on him his Power, Exod. 9. This is he to whom the Righteous ascribe Power and Dominion, Rule and Government; His Kingdom ruleth over all, Psal. 103. 19. This is he, who though he delegates Power as it pleaseth him, yet shall have all Power delivered up to him, and be all in all: Therefore let us say as we are taught by Christ, Thine (O God) is the Kingdom, the Power, and the Glory, for ever. Amen.

SECT. VIII. God is Omniscient, nothing can be hid from him.

When we say God is Omniscient, we intend both his Prescience, and immediate observation of all things, whether projected or done. As to God's fore-knowledg, thus saith God by the Prophet, Isa. 44. 7. Who, as I, shall call, and declare it, and set it in order for me, since I appointed the Ancient People? and the things that are coming, let them shew unto them. By this Speech God proves himself to be the only true God, declaring hereby that no other could know these things as He, they being the things determined by his own Will, and wholly inscrutable as to any created being. To the same purpose is that passage, Isa. 45. 21. Tell ye, and bring them near, let them take counsel together; who hath declared this from ancient time? who hath told it from that time? Have not I the Lord? and there is no God else beside me; a just God and Saviour, there is none be∣side me. David setteth forth the Omniscience and Prescience of God very fully, Psal. 139 throughout; O Lord, thou hast searched me, and known me; thou knowest my down sitting and up-rising; thou understandest my thoughts afar off. — For there is not a word in my Tongue, but loe, thou know∣est it altogether. And excludes all created Beings in respect of this Know∣ledg; Such Knowledg (saith he) is too wonderful for me; it is high, I can∣not attain unto it. — Yea, the Darkness hideth not from thee, but the Night shineth as the Day; the Darkness and the Light are both alike to thee. Herein is the Wonderful Wisdom of God held forth, in that he knoweth our Thoughts before they be ours, yea, hundred of years before the Creature hath any being at all; Thine Eyes did see my Substance, yet be∣ing unperfect, and in thy Book all were written, which in continuance were fashioned, when yet there was none of them, vers. 16.

As to his present observation of all things, we do not suppose that God knoweth things gradually, or by degrees, for that would argue im∣perfection

in God: But when we find things spoken to us, sounding that way, as in Gen. 18. 21. I will go down now, and see now whether they have done altogether according to the cry of it, which is come up un∣to me; and if not, I will know. For these words are fitted to our capa∣city, and do teach us that God is slow to anger; and therefore seems to take no notice of many things; not that he is in any-wise ignorant, for it is written, Heb. 4. 12. All things are naked and open before him with whom we have to do. And Prov. 15. 11. Hell and Destruction are before him, i. e. he knows whatsoever is there. How much more the Hearts of the Children of Men. And what can be supposed more occult or hidden than Hell, Destruction, and the Hearts of Men? and if all things be na∣ked and open before him, then nothing can be hid from him. And the same is confirmed by rational demonstration; He that made the Ear, shall not he hear? He that gives Man Understanding, shall not he know? And he that made the Eye, shall not he see? It is therefore irrational to think, that any Ignorance is incident to the most High; wherefore he is Omnis∣cient.

SECT. IX. God is Just, there is no Unrighteousness in him.

It is a very important Question of the Apostle; Is there Unrighteous∣ness with God? how then should he judg the World? Shewing the dreadful absurdity of not believing God to be Righteous altogether, an Opinion too common among Men.

1. This Justice or Righteousness whereof we now speak, must not be taken as a thing only attributed unto God, but as that which is essential to him, and without which he would cease to be God. Dan. 9. 7. O Lord, Righteousness belongeth unto thee. — Ascribe ye Righteousness unto our God. Our Blessed Saviour gives this Appellation to his Father with great solem∣nity, John 17. 25. O Righteous Father. And so do the Holy An∣gels, Rev. 16. 5. Thou art Righteous, O Lord, which art, and wast, and shalt be.

2. His Righteousness is and shall be best known by his Judgments; For whilst he suffereth long, Evil Men say in their Heart, the Lord will not do Good, neither will he do Evil: And God knowing their Thought, detects them, Psal. 50. These things hast thou done, and I kept silent; thou thoughtest that I was altogether such an one as thy self; but I will reprove thee, and set thy sins in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. And thus is the Lord known by the Judgment which he executeth. Yea, the Heavens shall declare his Righteousness, for God is Judg himself, Psalm. 50. 6.

3. In that we say there is nothing Unrighteous in him, we hold that Unrighteousness had no being from God, being indeed a privation, as the shutting out of Light causeth Darkness; but there is no privation in God, he is the same yesterday, to day, and for ever. The Righteousness of Men is mutable, it being no part of their Essence or Being; but in God,

to be Righteous, is the same as to be God, and therefore he is called Righteousness it self, the Lord our Righteousness. Like as it is said, God dwelleth in the Light, so it is as truly said, That God is Light, and in him is no Darkness at all, 1 John 1. 5.

SECT. X. God is very gracious, full of Mercy, no Cruelty in him.

The Knowledg of God, as he is merciful, is the ground of all Hope to poor Sinners; without this there is no coming to God. Psal. 130. 3, 4, 7, 8. If thou, Lord, shouldst mark Iniquity; O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Let Israel hope in the Lord, for with the Lord there is Mercy; and with him plenteous Redemption: and he shall redeem Israel from all his Iniquities.

As we have shewed that Righteousness belongeth to God, so 'tis said that Mercy belongeth to him also, Dan. 9. 9. Which glorious Attribute he hath always displayed to the Children of Men, though not always in the same manner. To Adam, Gen. 3. 15. yea, to Gain himself, Gen. 4. 7. If thou dost well, shalt thou not be accepted? This Negative Interrogative concludes in the Affirmative, viz. Thou shalt be accepted if thou dost well. Thus timely did God lay a Foundation, whereon to build a sure belief, that he is gracious to all Men, even so as to accept their Sacrifice if they do well.

It was the Grace of God that moved him to warn, and wait upon the Old. World so many years as the Ark was a preparing, and therefore cal∣led the Long-suffering of God, 1 Pet. 3. 20.

The Covenant made with Noah, is full of God's Grace, and establish∣ed as a Merciful Covenant for ever, Gen. 9. and no part of it annulled to this day, but confirmed rather by the Covenants delivered since. When Men had greatly Corrupted themselves, and Darkness had spread it self over the Earth, God sets up the Light of his Grace in the Cove∣nant made with Abraham, for the Comfort of all Nations. Gen. 12. 3. I will bless them that bless thee, and Curse them that curse thee, and in thee shall all Families of the Earth be blessed.

When the Lord brought Israel out of Egypt, then again he proclaimed his Name to be the Lord: The Lord God, Merciful, Gracious, abundant in Goodness and Truth, Exod. 34. 6. David sets forth this Gracious At∣tribute, to be from Everlasting to Everlasting, Psal. 103. And his ten∣der Mercies to be over all his Works, Psal. 145. 9. His Works and good Providence shew forth the same, insomuch that all Nations are with∣out Excuse, Acts 14. 17. Yea, his making of one Blood all Nations, to dwell upon the face of the Earth; his appointing the bounds of their Habitations, is, that they might seek the Lord and find him, Acts 17 26, 27.

But the most ample Demonstration of the Grace and Mercy of God, is that which hath appeared in the Lord Jesus Christ, full of Grace and Truth, Joh. 1. 12. And as it is written, When we were without Strength, in

due time Christ died for the ungodly, Rom. 5. 6. And again, God com∣mended his Love unto us, in that whilst we were Enemies, Christ died for us.

This is the Root-Grace, from whence all our Graces spring, 1 John 4. 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son into the World, to be a Propitiation for our Sins. And again, We love him, because he first loved us, 1 John 4. 19.

This Grace, Favour, and Love of God, is of large Extent, every Man hath an Interest in it, Heb. 2. 9. And truly, should any Man be born into the World, since Sin entered into the World, it had been hap∣py for that Man he had never been Born, rather than to have no share in God as he is Gracious; the vilest Creature on Earth, would be more engaged to God than such a Man. But to divert all Conceits of that kind, viz. That there is no Grace extended to some Men. Let us hear what the Record of Truth saith: The Grace of God which brings Salva∣tion, hath appeared to all Men, Tit. 2. 11. But after what manner, or measure, we need not much enquire (but rather to mind what it teach∣eth us, ver. 12.) However, so Gracious was God to the whole World, as that the Propitiation, or Atonement in the Blood of Christ, is for them all, 1 John 2. 2.

The Method in which God will judg the World, shews his Mercy, Grace, and Goodness to the whole World: For such as had not the Law, shall be judged without the Law; and they that sinned in the Law, shall be judged by the Law. See the Graciousness of God in this: He will not exact that of Men, they never had from him; he will not enter into Judgment with the Gentiles, on the same Terms that he will judg the Jews, they had five Talents to the Gentiles one; the Improvement is not expected to be equal, but the Non-improvement according to each Mans proportion, shall justly incur the Censure of the Judg. Yet nei∣ther doth he in Judgment exact the utmost Mite; for if so, where were his Mercy? he remembreth that we are but Dust, Psal. 103. 14.

Excellently doth the Apostle set out the Grace of God, in the Nature and Extent of it, Rom. 5. 20, 21. where, having shewn how much, how greatly the Gift by the Second Adam, outvies the Loss we had by the First Adam; he then shews the use of the Law, That it entred, that Sin might abound, or appear exceeding Sinful (for by the Law is the know∣ledg of Sin). At length he displays the Mercy of God, saying, But where Sin did abound, Grace did much more abound: That as Sin had raign∣ed unto Death, (which sure is general enough) even s•…•…ight Grace raign through Righteousness unto everlasting Life, through Jesus Christ our Lord.

Whereas, we say, there is no Cruelty in God; hereby we do exclude in our Thoughts and Belief in God, all such Notions as tend to impeach the great Attribute of his Mercy and Grace, viz. As to think that he made any Men, or Angels, with purpose or design to cast them into Hell. Such Cruelty is so contrary to the Nature of God, that he doth not only dis∣claim it as a thing not in him, Isa. 27. 4. but holds it in Execration by his Word, where ever it is found: Gen. 49. 7. Cursed be their Anger, for it was fierce, and their Wrath, for it was Cruel: Proclaiming the sentence of

Death against such as exercise Cruelty, Ezek. 18. 18. As for his Father, because he cruelly oppressed, — he shall die in his Iniquity. He that thus severely condemns Cruelty in his Creature, must not be supposed to be cruel to him himself; for all the Vertues that are found in us, are origi∣nally in God. But more of these things in due place.

SECT. XI. God only is Perfect, so as no Imperfection is in him.

All created Beings are dependent upon their respective Causes, and therefore the most Perfect of them have their Imperfections, and yet all have Dependence upon God, Acts 17. In him we live, move, and have our being. It is he that bears up the Universe, Psal. 75. 3. The Earth, and the Inhabitants thereof are dissolved; I hear up the Pillars of the Earth. We have shewed before, that the Perfection of the Almighty, cannot by searching be found out, whereas the perfection of Created Things is comprehensible and finite: Psal. 119. 69. I have seen an end of all Perfe∣ction, (saith David) but thy Commandment is exceeding broad. God and his Word, have a Perfection beyond the reach of David. Because therefore we cannot find out the Perfection of God, (though we know he is Perfect) we are referr'd for a competent Discovery thereof, to his Way and Word, Psal. 18. 30. As for God, his Way is Perfect, the Word of the Lord is Tried. Psal. 19. 7, 8. The Law of the Lord is Perfect, con∣verting the Soul: The Statutes of the Lord are pure, making Wise the Sim∣ple. And to his Works, Deut. 32. He is a Rock, his Work is Perfect, for all his Ways are Judgment; a God of Truth, and without Iniquity, Just and Right is he.

And indeed, who can contemplate the mighty of Works of God, but must ascribe Perfection to him? whether we consider his Works of Crea∣tion, or Providence, the great and wonderful Frabrick of Heaven and Earth; the deep and wide Sea, with innumerable Creatures therein found, do abundantly set forth the Infinite Wisdom and Power of the great Architect, or Builder, of this admirable Frame.

We are referr'd also to his Will, according to the Counsel whereof all Things shall stand, and he will do all his Pleasure, Rom. 12. 2. Be not conformed to this World, but be ye transformed by the renewing of your Minds; that you may prove what is that good, and acceptable, and perfect Will of God: And so to acquiese therein, because it is Perfect. Thy Will be done on Earth, as it is in Heaven, Mat. 6. 10.

We are also referr'd to the Gifts of the Spirit of God: for every good and perfect Gift is from him, James 1. 17. And as the things of a Man are not known to any Man, but the Spirit of Man which is in Man; so the things of God knoweth none, but the Spirit of God, which search∣eth into the deep things of God.

Which Spirit the Servants of God have received, that by it they may know the things that are freely given them of God, and so know more of the Perfection that is in God: Who is absolute in all the Perfections

of Wisdom, Power, Mercy, Justice, &c. and none beside him; for there is none Perfect save the Lord.

SECT. XII. His place of Residence is in Heaven, yet not confin'd to Place.

1. Did not the prodigious Opinions of some, give occasion to insist upon this Particular, yet were it necessary to understand somewhat here∣in; for it must needs be a great stay to the Soul, to know where to find his God. God therefore, by his Holy Child Jesus, hath fully set forth the verity of our Proposition, when he teacheth us to pray after this man∣ner: Our Father which art in Heaven, &c. And by his own Example, who in Prayer, did frequently lift up his Eyes to Heaven, John 17. 1. And by his Ascension declared the same, when a Cloud received him out of the sight of his Disciples, Acts 1. 9. whereby he fulfilled the Word which he spake, saying, I ascend to your God, and my God, to your Father, and my Father. By Heaven, in the words of our Saviour, we must necessa∣rily understand the Created Heaven, that which he made in the Begin∣ning of the World, Gen. 1. 1. sith the Circumstance of the Place, and the equity of the Words, will not bear a Figurative Interpretation; in which sense sometimes the word Heaven is used. For had our Saviour intended the Church, or the Heavenly Vertues in himself, he needed not have lift up his Eyes. But I am not now to dispute Opinions, but to prove the Proposition: And thus saith the Lord by the Prophet, Isa. 66. 1. The Heaven is my Throne, and the Earth is my Footstool. So Acts 7. 49. Our Blessed Saviour informs us, that there is joy in Heaven over one Sinner which repenteth, Luke 25. 7. which he interprets himself, to be in the presence of the Angels of God, ver. 10. And when Stephen, lifting up his eyes stedfastly into Heaven, and saw Jesus Christ sitting on the Right-Hand of God; doubtless the Apparition was according to the common acceptation of such Expressions, God Almighty by these Passages giving us to understand, where his Glorious Presence is more especially resident. According to that in David, Psal. 123. 1. Unto thee lift I up mine eyes, O thou that dwellest in the Heavens. And when Solomon had built an House for the Name of the Lord, he makes his prayer of Dedication to God in the Heavens, as his proper Dwelling-Place, 1 Kings 8. 39. — Then hear thou in Heaven, thy Dwelling-Place, and forgive, &c.

2. God is not Confin'd to place. Although the most High God hath chosen Heaven for the Place of his Glorious Presence and Residence, yet doth not that holy Habitation so contain him, but that according to his Pleasure, he is present in every Place, as David witnesseth, Psal. 139. 8, 9, 10. Whither shall I go from thy Spirit? And whither shall I flee from thy Presence? If I ascend to Heaven, thou art there; if I take the Wings of the Morning, and dwell in the uttermost parts of the Sea, even there shall thy Hand lead me, and thy Right-Hand hold me. And truly, when we consider the Sun in the Firmament of Heaven, which is but a

Created Body, yet presents it self by his radiant Beams to the Universe in so little time as we know; it cannot be incredible that he that made it, should and doth present Himself more universally. And this Solo∣mon well understood, and therefore saith, 1 Kings 8. 27. The Heavens, even the Heaven of Heavens cannot contain thee. And though it is most true, that the High and lofty One inhabiteth Eternity, and dwelleth in the High and Holy Place, yet with him also that is of a humble and con∣trite Spirit, Isa. 57. 15. In the first, he dwelleth by his Glorious Pre∣sence; in the latter, by the Spirit of Grace. Ephes. 2. 22. Ye are built up an Habitation of God through the Spirit. After this manner his Church is his Rest, and there will he dwell for ever, Psal. 68. 16.

SECT. XIII. Nothing can be done without God's Providence, though contrary to his Will.

How much the Holy Will of God is contradicted, by the Instigation and Actions of Devils and Wicked Men, is so notorious throughout the Word of God, and the whole World, that it needs no demonstration, seeing it is impossible for him that is perfectly good to will any wicked thing. Jer. 2. 5. What Iniquity have your Fathers found in me? Jam. 1. 13, 14. God tempteth not any Man, but every Man is tempted, when he is drawn away of his own Lust, and enticed. It is granted, by those that hold the Secret Will of God dissonant from us, (which because Secret we shall not dispute) 1. That the revealed Will is good, because it com∣mands Good only, and makes us good, and leads us to the Everlasting Good, even Heavenly Blessedness. 2. It is acceptable, because nothing is pleasing to God, which is not agreeable to his Will; and that doth highly please him, which accordeth with his Law and Gospel. 3. Perfect, because it containeth all things belonging to Perfection, &c. To all this we willingly subscribe. But to call God's Permission, his Will, we suppose to be dangerous; for though he permit or suffer men to do evil, yet he in no wise willeth it, but willeth the direct contrary; as appears in his severe threatning of Adam, and in him all Mankind, with Death, if he did contrary to his Will, Gen. 2. 17. The like to Noah and his Sons, Gen. 9. and in them all Generations of Men that were to succeed them. How frequently doth he rebuke his Ancient People the Jews for this, and would divert them from that which is contrary to his Will (which yet he permitted) with great intreaty, Jer. 44. 4. O do not this abominable thing, which I hate. To which agrees the consent of all Holy Writers resulting in this, That this is the Will of God, even your Sanctification; and that you abstain from Fornication, 1 Thess. 4. 3.

2. When we say, that nothing comes to pass without God's Providence, * 1.10 We do not mean (as some) That God hath eternally determined, and that unalterably, all things to be that have been, and that all things are deter∣mined by him which are; and that all things shall be, which shall be. For who dare once imagine that God should unchangeably decree, or decree at all? The manifold Acts of Villany that have been, are, and will yet

be done in the World: this must unavoidly make him the Author of Sin, and Men, and Devils, the Executors only of his Decrees, which God forbid.

And though it is true, that a Sparrow falls not to the Ground without his Providence, i. e. not without his Permission; yet hath he not decreed eternally that it shall be at such or such a time, or in any cruel way, as it often falleth out directly contrary to his Will, Deut. 22. 6. It hath pleased God so to constitute the Creation, especially Mankind, as that he is capable of doing well or ill, and hath left him to a certain kind of Liberty and Power in his Actions: and how he will exercise the same, is not unknown to God; yet Man is not inevitably compelled (ordinarily) to do this, or forceably restrained from doing that.

We therefore say, That the Providence of God, without which no∣thing is done, is only his fore-knowledg and permission, in respect of all the wickedness which is done; and after that manner may he only be said to determine in cases of that Nature; that is, he determines not to hinder by his restraining such Iniquity, knowing how to advance his Glo∣ry another way, even by punishing the disobedient. Levit. 26. 23, 24. And if ye will not be reformed by me, by these things, but will walk contra∣ry unto me; then will I also walk contrary unto you, and punish you yet se∣ven times for your sins.

But in all good Actions the case is far otherwise: for he doth not only will and command them to be done, but also co-operates to the doing thereof. It is he that worketh in you, both to will and to do of his good plea∣sure. Isa. 26. 12. O Lord, thou wilt ordain Peace for us, for thou hast wrought all our works in us.

I can do all things through Christ strengthening me. Heb. 12. 1, 2. He is the Author and Finisher of our Faith. John 15. For without me ye can do nothing. And therefore to him alone is the Glory due of all that is done well. But on the contrary, the dishonour of all evil Actions is due to Satan, and Wicked Men, the Authors and Actors thereof. 1 Sam. 24. 13. Wickedness proceedeth and cometh forth from the Wicked, as saith the Proverb of the Ancients. John 8. 44. You are of your Father the Devil; and the Lusts of your Father ye will do. He was a Murtherer from the be∣ginning, and abode not in the Truth, because there is no Truth in him. When he speaketh a Lye, he speaketh it of his own, for he is a Lyer, and the Fa∣ther of it.

SECT. XIV. It is unlawful to form any shape or image of God, so much as in our minds.

What Shape or Form the Invisible God possesseth, in respect of his Existence, is a thing which we ought to be ignorant of, he having not revealed it. And though Moses is said to see his back-parts, Exod. 33. 23. yet neither is the Form thereof declared by Moses, or any other Mor∣tal beside him.

How severely God warned Israel, to remember that they saw no simi∣litude in Horeb, and that they should therefore never attempt to make

any similitude of it is evident, Deut. 4. 12, 15, 16, 17, 18, 19. Take ye therefore good heed unto your selves, for you saw no manner of Similitude on the day that the Lord spake unto you in Horeb, out of the midst of the Fire; Lest you corrupt your selves, and make you a graven Image, the similitude of any Figure, the likeness of Male or Female, the likeness of any Beast that is on the Earth, &c. And lest thou lift up thine Eyes to Heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the Host of Hea∣ven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all Nations under Heaven.

Notwithstanding this, great hath been the vanity of Israel, and all Na∣tions in this very Evil, wretchedly faining divers Shapes and Forms of God. Psal. 106. 20. They made a Calf in Horeb, and worshipped the Gol∣den Image. Thus they changed their Glory into the similitude of an Ox that eateth Grass. It were too tedious here to insert the prodigious Shapes of the Gods of many Nations, as set down by Austin de Civit. Dei. In∣deed it is better to suppress the memory of them, than to name them; Remembring also how it is written, Acts 17. 29. Forasmuch then as we are the Off-spring of God, we ought not to think that the God head is like to Silver or Gold, or the works of Mens hands, &c.

Sith therefore no Man can describe the Form of God, respecting still his Essence, for otherwise he hath given a gracious description of him∣self, (as we have seen above) it followeth that we ought not to form in our Minds any similitude of him, (we ought not so to think, saith the Apo∣stle) Isa. 40. 15, 16, 17. All Nations before him are as nothing — as the Dust upon the Ballance, — the drop of a Bucket. To whom then will ye liken God? or what Likeness will ye compare unto him?

To conclude; It speaks much of the Wisdom and Mercy of God, in that he hath kept secret his Glorious Presence from us, in this mortal state partly, for that it would certainly be prophaned many ways; as we see by experience, in respect of those who are on the one hand superstitiously disposed in making Images to Christ, &c. and on the other hand by cursed Oaths, wherein the Eternity, Life, Soul, precious Blood, his Holy Heart, and dreadful Wounds, are abused and blasphemed from day to day, by pseudo Christians. But forasmuch as we know we shall shortly see Face to Face, know as we are known, and be with the Father and the Son where he is, that we may behold his Glory; our present non-enjoyment thereof, may be an occasion of great force, to give all dili∣gence to those Vertues which give entrance into that everlasting Kingdom and Glory, 2 Pet. 1. 11. And in the mean time to be content to be ig∣norant of Him in the things we ought not to know. We read of one caught up into Paradise, who heard things not lawful to be uttered. There are therefore things of an Heavenly Nature, not fit to be known here. Let us strive to be religiously inquisitive after what is knowable only, and then to glorifie God according to what we know of him, and be thank∣ful Rom. 1. lest otherwise he give us up to vile Affections, and strong Delusions, as he did some in days past, Rom. 1. 24. And the same Judg∣ments are extant in our days, for many have changed their Glory for that which is their shame; and as they liked not to retain God in their know∣ledg,

as his Word directs them, hence they justly seem deprived of the knowledg of God, and of Jesus Christ whom he hath sent; attributing the things that are spoken of God, and the Lord Jesus Christ, to some∣thing in themselves, which is the ready way to deny that there is any God at all.

Having thus endeavoured to set forth, in a familiar and plain man∣ner, the knowledg of the Godhead, in respect of the Divine Essence of the Father, Son, and Holy Spirit, and the Attributes by which they make known the Godhead to Men. We shall now, God willing, say some∣what of the Lord Jesus, with respect to his Manhood, and the gracious Offices which therein he performed for the Children of Men. For it is in him only that we are compleat, who is the Head of all Principality and Power, Col. 2. 10. And given to be Head over all things to the Church, the fulness of him that filleth all in all, Ephes. 1. 22, 23.

Notes

• * 1.1

  Plin. Nat. Hist. l. 1.
• * 1.2

  See a Book In∣tituled, Of Wisdom.
• * 1.3

  That God is One.
• * 1.4

  They are no∣ted by some to be about 12000.
• * 1.5

  Calvin. In∣stitut. l. 1. c. 13. fol. 29.
• * 1.6

  Montanus.
• * 1.7

  The Essence of God is spi∣ritual and Incorporeal.
• * 1.8

  Augustin.
• * 1.9

  That God is Eternal.
• * 1.10

  See Wilson's Dictionary of the last Edit. in the Word Providence.