Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. 1. The first Chapter treateth of the opinions of Atheists, and the confutation thereof.

IT was the opinions of the antient Hea∣thens,* 1.1 That there was no God, ascribing the event of all things to naturall causes, as to Fortune, Chance, and Fate, which things they conceived to have great power upon Counsells, Lawes, and Acti∣ons of men; the best learned of them did distinguish, and determine them thus, viz. To Fortune they ascribed such things, as when any digged the ground (as to lay a foundation, or the like) and found a treasure, which he did not looke for▪ to Chance, when any thing good, or bad, hapned to any whilst they slept, or thought not of it, or to infants: To Fate those things which proceeded from the influence of starres, motions, or operations of the Heavens▪

and all inferiour bodies subordinate to them; the counter-change of the day, and night, and all other seasons▪ of the yeare.

Now 〈…〉〈…〉 such 〈…〉〈…〉 a•• I feare there is many) I demand of them what they meane by the word Nature, and whether they apprehend it to be a thing, which hath reason, or understanding in it selfe, and so moveth all crea∣tures, according to the proper nature, and kinde of every of them.

For (if so) in that sence, God and Nature are both one, and* 1.2 therefore is called, Natura naturans, that Nature, which giveth nature to all things, so that one defining of Nature, calleth it, God, and divine reason, incerted, and put into the world, and every part thereof▪ but if by the word Nature they meane a certaine power, influence, or instinct, which (without sence, or understan∣ding in it selfe) hath an opperation in things senslesse, inclining, and moving them to a certaine end: It must needs follow, that the same nature, influence, or power hath that motion, force, or op∣peration, from some superiour essence, which hath understanding, and is of infinite power and wisedome; who createth, moveth, guideth, and concerneth it: In which sence it is defined of some to be principium motus & quies, the beginning of motion and rest, and so numbred amongst such causes, as work for an end.

From all which it may be concluded, that nature must needs* 1.3 be directed by the providence of God; for nothing that is voyd of understanding and sence, can tend to a certaine end, except it be directed by some, that knoweth the end, As an Arrow cannot tend to a certaine marke, except it be shot by some that knoweth the marke; in which sence nature can be nothing else, but the in∣strument* 1.4 of God. Againe, nature may be termed Gods order; and so things extraordinary are called unnaturall For••une his unre∣vealed will, and so we call things changeable, that are besides rea∣son and expectation. What then is Nature but God! call him what thou wilt, Nature Jupiter, &c. he hath as many names as officer, it comes all to one passe; That God it the fountaine of all the first giver and preserver, from whom, and of whom all things* 1.5 depend: and that he is all 〈◊〉〈◊〉 all, and in every place▪ so that the universall world is nothing else but God exprest, and therefore every man that hath reason, or is reasonable, may know out of

the same reason, that he that made him is God, as the Psalmist confesseth, Psal. 100. It is he that made us, and not me ourselves▪ for as a man seeing a great fabrick, or building, will conclude that it did not make it selfe: so we seeing the great fabrick of Heaven and Earth, must needs conclude, that it had one that framed and produced it in that beauty we see it have. As the Psal∣mist also acknowledgeth, Psal. 19. 1. 2. The heavens declare the glory of God, and the firm••ment sheweth his handy worke. One day telleth another, and one night certifieth another, &c.

SECT. 2. Of the Appellations of God, whereby he is made knowne unto the world.

THe name of a thing, is that whereby it is made knowne unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one:* 1.6 neither can properly any name be given him, because he is infinite, and cannot be comprehended in a name. Neither is a name given to God, in respect of himselfe, but to us: that in some sort he might be made knowne unto us. That there is a God, Nature it selfe will teach us: but what this God is we know not, but as it plea∣seth him to reveale unto us in his Word. Now the name of God in Scripture is five wayes to be taken: As,

• 1. For God himselfe, Joel 2. 32. Whosoever shall call upon the* 1.7 name of God shall be saved.
• 2. For the Word of God, as in Joh. 17. 6. where our blessed Sa∣viour saith, I have manifested thy name, &c.
• 3. For the wisedome, power, mercy, and other Attributes of God, as in Mal. 1. 11. Great is my name, that is, my glory power, and majesty.
• 4. For the commandement of God, Joh. 17. 8. I came in my Fa∣ther•• name.
• 5. For that whereby God is called, viz. Jebovah, Exed. 3. 15. where the Lord saith, This is my name for ever.

Further touching the names which are given to God, they* 1.8 may be reduced to foure sorts, viz.

1. The names whereby the divine Nature and Essence is ex∣pressed, a•• Eheje Jehovah, which are only peculiar unto God.

2. His name taken from his Attributes, as his Wisedome, Ju∣stice, Mercy, and such like, which properties though (in a most excellent manner) they agree unto God, yet are also communi∣cated unto Creatures: and so he is called Creator, Lord, Go∣vernour, Preserver, his opperations being three-fold, as 1. In Creation. 2. In Formation, and 3. In Consummation.

3. Some of his names include a Negation, or absence of some imperfection incident to the Creatures: and so he is called immor∣tall, immutable, as also in regard of the vaine opinions, and esti∣mations of men, as the Idols of the Gentiles were called gods.

4. The name of God is given him by way of Similitude, as Ma∣gistrates, in respect of their Authority, are called gods, so also Pro∣phets, in regard of their divine knowledge, Holy men, for their sanctity, and Angels for the excellency of their Creation, and so are called gods, Nun cupative, by a kinde of Appellation: as Mo∣ses is called Aarons God, Exod. 4. 16. but the Lord is called God essentially, The God of Abraham, Isaac, and Jacob, Exod. 3. 4.

Besides these, there are other names which belong particularly unto God, as in Exod. 3. 4. where the Lord saith to Moses, Eheje, or, I am that I am hath sent thee.

Which word according to the Expositers of the Hebrewes sig∣nifieth* 1.9 all the differences of time, both past, present, and to come, as it is expounded, Rom. 1. 8. 2. Others terme it a name of* 1.10 unchangeablenesse, for the creatures which have their dependen∣cie of themselves cannot say Ero, I shall be. 3. It sheweth the perfection of God, that hath his being of himselfe, and not of any other. 4. The goodnesse of God, that giveth to all things their being, as i•• Rom. 11. 36. where the Apostle saith, Of him, through him, and for him are all things: therefore in that things are said to be, they have it given them by the goodnesse of God. 5. It declareth the infinitenesse of God, that God is all in all, as in 1 Cor. 15. 28. so that this is unto God to be, to be all things, as wisedome, goodnesse, righteousnesse, &c. 6. This name maketh a difference betwixt the true God, and the false gods of the Heathen, that had no being at all. 7. This name sheweth both the power of God, that nothing can hinder his everlasting being, and his

goodnesse in promising his continuall presence, and assistance to his Church: and this name of God was not unheard of amongst the wiser sort of the Heathen, for it is said that this sentence was written upon the doores of the Egyptians Temples, Ego sum omne, &c. I am whatsoever was, is, or is to come. It is also re∣ported of a Heathen, that being asked what God was, said, Quod semper est, neque principium habens, neque finem: That which alwayes is, having neither beginning, nor ending. It is also re∣ported, that upon the Temple of Apollo, were written Tues, in∣timating, that such things as are mutable, and changeable, may rather be said not to be, then be.

There is also the name Jehovah given unto God, which signi∣fieth the same with Eheje, being added as more usuall, and better knowne, and it betokeneth two things principally, viz. The Eter∣nity,* 1.11 and alwayes being of God, and his cause of being to all other things, as the efficient cause from whom, the formall cause through whom, and the finall cause for whom all things are., 2. It betokeneth Gods power in his goodnesse, and truth: the first, in being able: the second, in being gracious, and willing: and third, in being constant to fulfill his promise. Fourthly, this name Jehovah is also incommunicable to all other, El••him, which signifieth God: is sometimes given to Angels, sometimes to Judges, &c. but Jehovah is peculiar unto, God; so that of all names that are given unto God, none doth more fully expresse what God is, then the name Jehovah.

Notes

• * 1.1

  Atheisticall opinions.
• * 1.2

  God and Na∣ture compared.
• * 1.3

  Nature Gods instrument.
• * 1.4

  Nature Gods order.
• * 1.5

  The universal world is no∣thing but God ••••prest.
• * 1.6

  Of the Appel∣lations of God.
• * 1.7

  The names of God five waies taken.
• * 1.8

  The names of God of soure so••ts.
• * 1.9

  The peculier name of God.
• * 1.10

  Of his name these.
• * 1.11

  Of his name Jehovah.