The Sacred Philosophy of the Holy Scripture, Text

The Sacred Philosophy of the Holy Scripture · Text

p. 213THE TREATISE.

THough many things diſcouraged mee to write unto you of this Argument in ſuch ſort as I intend; conſidering that neither your daily reading of the Scripture, neither the perſwaſion of learned Divines can moove you to accord unto the truth; though by manifeſt teſtimony of Scripture they conuince your hereſie: and moſt of all, that God hath left you to beleeve that lying ſpirit of Antichriſt, who denyeth that Ieſus is that Chriſt: Yet nevertheleſſe, having ſome hope that God of His goodneſſe will at laſt pull you as a brand out of the fire, and quench you with the dew of His grace, that you may grow in the knowledge of His Sonne; I will as briefly as I can, lay downe ſome few reaſons of that faith, which every one that will be ſaved, muſt hold. Whereby if I perſwade you nothing, yet ſhall I obtain thus much, that you, who neither beleeved His word, nor yet opened your eyes to ſee the light of reaſonable underſtanding, ſhall at laſt confeſſe, that His word and judgments are holy and true. But before I come to the point, let me firſt perſwade you, that although the knowledge of the holy Trinity be one of the moſt high myſteries which can be knowne or beleeved, and that it is the only worke of the Holy-Ghoſt to worke this faith and knowledge in the heart of man; yet nevertheleſſe, God hath not left us deſtitute of meanes, whereby to come to this faith and knowledge, but hath alſo with His word, given us a reaſonable ſoule and underſtanding, whereby to grow in the knowledge of Himſelfe and His will. For when Adam was created, he had given unto him all perfect knowledge meete for him. Now God, who created the world for no other purpoſe, then the manifeſtation of His owne glory, might not leave that creature without underſtanding of the Godhead, who being by nature and creation the moſt excellent in this viſible world, was made for that purpoſe eſpecially above all other, to ſet foorth His praiſe, and to call on Him. Now how could he doe this, if he knew Him not? But (I thinke that) ſeeing it is ſaid, that man was created in the jmage of God, you will not deny that man before his fall, had p. 214much more perfect underſtanding of the Godhead, then it is poſſible for him to have, till he come to know even as he is known, but that by ſin (you may ſay) this knowledge was loſt: not loſt, but corrupted only, even as mans will. For then it ſhould follow that we were inferior to bruit beaſts, who have in them a ſenſible knowledge meete for that end whereto they were created. Furthermore, it is not poſſible that mans ſinne ſhould fruſtrate the end, which God intended in His creation; but it is manifeſt, that man was created to know and honour the Creator. Againe, ſeeing in Chriſt all things conſiſt, he being ordained of the Father before all worlds, in whom the world ſhould be both created and reſtored; It is plaine that this light of our underſtanding both proceedeth from Him, and is reſtored in Him, as it is ſaid, Iohn 1. He is that light that lightneth eueryevery man that cometh into the world, not onelyonly His choſen with knowledge of His ſaving trueth, but even generally every man with reaſonable underſtanding, whereby we may know whatſoever is to bee knowne of God: and how? even by the workes of God, as it is plainely concluded Rom. 1, 19, 20. Therefore are they not to bee heard, who hold any thing without the compaſſe of Faith, which is without the compaſſe of Knowledge. For Faith ought ſo to be grounded on Knowledge, as Hope is grounded upon Faith. So that as Faith, Hebr. 11.1. is ſaid to bee foreign an eviction or proofe of things hoped for, though they be not ſeene: ſo may I ſay, that Knowledge is the proofe of things, which are beleeved. For Faith is nothing elſe but the Concluſion of a particular Syllogiſme, drawne from the Concluſion of an univerſall, which the knowledge of God had concluded, as it is manifeſt, Iam. 2.19. and Hebr. 11.3. By conference of which two places it appeareth, that this knowledge, of which I ſpeake, this Hiſtoricall Faith, as to beleeve that there is one God, which made all things of nought, is onelyonly ſuch a knowledge, as the devils, and wicked men have: but to beleeve, and have confidence in this God, is that particular concluſion, and that faith which cauſeth us to have hope in His promiſes. Therefore ſaid Christ, Have Faith in God: that is, ſtrive to know God, that knowing, you may have faith, and beleeve in Him. And wee ſee that in theſe things, where a bare faith without knowledge might ſeeme to be moſt required, becauſe (as a man would thinke) there were no reaſon to be given of them, namely, concerning the maintenance of this life, and the reſurrection to the life to come; both Christ and His Apoſtles uſe no other reaſons, but ſuch as every reaſonable man may eaſily bee perſwaded by, though authorities of Scripture were not wanting to both purpoſes, as it is manifeſt, Matth. 6. and 1. Cor. 15. Yea, Paul at Athens, or whereſoever hee perſwaded the worſhip of the true God among the Gentiles, hee perſwaded not by authoritie of Scripture, which amongſt them had beene very weake; but by ſuch arguments as they knew to bee ſufficient even in themſelues. If theſe things were not ſo; how p. 215then could the Gentiles, which knew not the Scriptures, be without excuſe for their ignorance of God? Therefore I conclude, that there is nothing which is beleeved, but it may alſo be knowen. Now knowledge (we know) is ingendered by ſuch principles as have trueth in them, the which is evident of it ſelfe. So that by plaine and reaſonable underſtanding, a man may know whatſoever he beleeveth. You will ſay, To what purpoſe then ſerue the Scriptures? I anſwere: That God, infinite in goodneſſe, hath together with this underſtanding and light of Nature, given us withall His Word, as a greater light, whereby our leſſer lights might become more ſhining: That He hath given unto us not onelyonly an inward Word, to wit, our naturall underſtanding; but alſo an outward word, as a moſt illuſtrious Commentary, both of declaration and amplification of that text, whereby we may the better underſtand, whatſoever wee ought to underſtand without it. But how then cometh it to paſſe, that all men have not Faith? And how is Faith ſaid to bee the gift of God? The firſt is anſwered, Rom. 1.21. and Ephe. 4.18. For hardneſſe of their heart, who when they knew God, did not glorifie him as they ought: therefore their imaginations became vaine, and their fooliſh heart was full of darkeneſſe. And for this cauſe is Faith alſo ſaid to bee the gift of God. Firſt, in reſpect of that knowledge whence it doth proceed, which knowledge is His gift. Secondly, becauſe it is the onelyonly worke of God, to make that knowledge to become fruitfull, by laying it ſo unto mans heart, that the hardneſſe thereof may be removed, that when wee know God to bee good and juſt, wee alſo beleeve and worſhip Him as wee ought. Thirdly, and moſt eſpecially, becauſe that God oftentimes pardoning the ignorance, which men have of Himſelfe and the creature, doth ſo enlighten the heart with His Holy Spirit, that it is ſuddenly framed without any previant knowledge, to faith and obedience. The trueth whereof nevertheleſſe doth not any whit impugne that which I ſay; That God hath given unto every man ſo much underſtanding, as to know what he ought to beleeve, and to be ſatisfied for the reaſons of his Faith, if he could open his eyes to ſee in the middeſt of what wondrous light he were placed. This point is manifeſt both by many Scripture-authorities, and by many reaſons, which I omitt. But taking this as either granted, or ſufficiently prooved, that God hath given us light of underſtanding, whereby to yeeld a reaſon of the Hope that is in us; a reaſon, I ſay, even of every Article of our Faith: let us with holy reverence come unto the thing in queſtion, and ſee what reaſon wee have for our defence. I will therefore a while forbeare to uſe the authoritie of holy Scripture; not that I eſteeme the waight or evidence of any reaſon comparable thereto: but onelyonly perceiving by that talk I had with you, that you had read the Scripture, as one of thoſe, whom Peter noteth, 2. Epiſt. 3.16. Not intending to wrangle about your wreſted interpretations, I will firſt propoſe the evidence of reaſonable proofe: and afterwards bring in p. 216the aſſent of holy Scripture, that you may perceive in what wondrous cleare light you ſtrive to bee blinde. And becauſe I know not what your opinion is concerning God, (for he that denieth the God-head of Chriſt, may as well denie the God-head abſolutely:) that being one ſtep toward the queſtion, I will proceed orderly, and give you alſo a reaſon of our faith, concerning that matier: taking this onelyonly as granted, which is riſe in every mans knowledge, that both the termes of Contradiction cannot bee affirmed of the ſame ſubject: that is, that one and the ſame thing cannot be both affirmed and denied, of the ſame ſubject, at one time, and in the ſame reſpect.

But firſt, by the name of God, know that I meane an Eternall Being, infinite in goodneſſe, in power, in wiſedome, in glorie, in vertue, and onelyonly worthy of endleſſe love and honour. My reaſon is thus. If there be not a Being, which had no beginning; then of neceſſitie, that which was firſt exiſtent or begun, muſt be a beginning unto it ſelfe, by cauſing of it ſelfe to be, when it was not. But this is impoſſible, that any thing ſhould be a cauſe, and not be: for ſo ſhould it both be, and not be; therefore there is an eternall Being, which is the beginning, middle, and end of all things, and Himſelfe without beginning, and this eternall Being, wee call God. My reaſon is plaine to bee underſtood; and remember what I have ſaid, that I may goe on.

Whatſoever is without beginning, is alſo without ending; becauſe it hath no Superiour, which might bring it to nothing: therefore God is eternall. Againe, whatſoever comes to nothing, is corrupted by his contrarie; but nothing can be oppoſite to God, therefore He is Eternall. Or elſe I might thus reaſon.

2. Being, and Not-being are ſuch contraries, as one of them cannot ſpring out of another: for every thing, for the preſervations ſake of it ſelfe, doth repreſſe and corrupt the contrarie. Seeing then that there is Being, which could not poſſibly raiſe it ſelfe out of Not-Being; it followes that Being had a primacy or priority before Not-Being; and therefore of neceſſitie muſt be eternall: for otherwiſe there was a time, wherein it might be ſaid, that Being is not Being, and ſo Not-Being ſhould have beene firſt, and contradictories might have ſtood together: but both theſe are impoſſible; therefore there is an eternall Being; and this eternall Being, wee call God. Furthermore wee know, that the greateſt excellency or perfection of every thing, is in the neareneſſe, or likeneſſe thereof unto the firſt cauſe. But every thing is more excellent in the Being therof, then in the Not-Being: Therefore Being was before Not-Being; and for that cauſe, Eternall. Now Eternitie is an infinite Continuance: Therfore whatſoever is Eternall, muſt of neceſſitie be Infinite: and this Infinite being, we call God. Moreover, whatſoever hath Infinite continuance, hath Infinite Power to continue infinitely; and this omnipotent or endleſſe power, we call God.

p. 217I might reaſon likewiſe of His Goodneſſe, of His Wiſedome, Truth, Glory, &c. But one ſhall ſerue in ſtead of the reſt, and I will take His Wiſedome for my example, and prove unto you, that likewiſe to be Infinite, and that not onelyonly in exiſtence, but in action alſo. And firſt that hee is wiſe; God is moſt worthy to be ſuch as He is: but if He were not wiſe, He were not worthy to bee God: Ergo he is wiſe. Now marke how theſe depend one on another. In God is Wiſedome, which by reaſon of His Infinitie, is alſo Infin…te: and … His Eternitie, is alſo Eternall: ſo that there is no time, wherein it m…y be ſaid, that this infinite Wiſedome is not infinitely exerciſed▪ for then were it not eternally infinite. Therefore His wiſedome is infinite, not in exiſt…nce onelyonly, but alſo in action.

A…aine▪ the Wiſedome of God is ſuch, as b…th no defect or imbecil…itie ther…in. But if it were not infinite both in a…tion and in exiſtence, … man mi…ht finde defect th…rein, and …m…ine a more In…te wiſedom… then that is, but this is impo…ſi…le. So …i…t I conclude of all the o…her di…iti… of … But I haſte to the purpoſe and I thinke that you will not …nwillingly grant what I have ſaid, but u…derſta…d the reſt. All the Dignities of God being actuated or brought into working, require of neceſſitie an Infinite Object, … th…y work, b…auſe they themſelues are infinite: but nothi… can be Infinite, but God alone; therefore it followeth that … Di…ities are objected, or ex…rciſed in God alone. And this is that Et…rnall Sonne, begotten before the worlds, in whom the F…th r r …: or as the Prophet ſpeaketh, His beloved …n whom His …; which cannot be applyed to any creature, without which, …od is happy in Himſelfe: Therefore ſaith the Apo…e that in Him d…lleth th… Godhead bodily. How is that? Not in His m…nly …ody eternally; for His humane body tooke beginning of th… fleſh of the Virgin, when the fulneſſe of time came, but yet bodily, that is, as eſſentially, or ſubſtantially, as the body of a man is ſubſtantiall to the man. For every dignitie of God being infinite in action (as wa… pro…ed) muſt of neceſſitie produce ſuch as it ſelfe is. As fo… example; the Wiſedome of God, or His Infinite Vnderſtanding, muſt ha…e an Infinite intelligible, or unde…ſtandable object, which is produced thereby, by an infinite underſtanding. So that ye muſt know of neceſſitie, and marke three Termes, as I will a while call them: the Terme from whence: the T…rme whereto▪ or wherein: and the middle Terme betweene them. I will for your capacitie, which I know not to be much exerciſed in theſe matie…s, make a com…ariſon meet for your underſtanding.

When the minde or underſtanding of a man conceiveth any underſtandable object, there is (you know) firſt the power of underſtan…ing in the mind it ſelfe; ſecondly the object underſtood▪ and thirdly the diſcourſe or action of the underſtanding, whereby that object is apprehended.

Now give me leave to tell you, what differences you muſt ma…e p. 218betweene the underſtanding of God, and the underſtanding of man in this compariſon.

Firſt, the minde of man being finite, the underſtanding is notable to view all that, which can be underſtood thereby at one time, or with one action of underſtanding; but muſt conceive of one thing after another: whereas the Vnderſtanding and Wiſedome of God is ſuch, as at one ſight ſeeth himſelfe, and every thing elſe, paſt, preſent, and to come; and this not once onelyonly, but even continually, becauſe it is eternally infinite.

Secondly, the intendment of man worketh nothing in the thing conceived, to make it either to bee, if it be a meere conceit; or to be other then it is, if it be exiſtent: but the underſtanding of God, is by reaſon of His power ſo active, as that it cauſeth that, wherein it is exerciſed, both to be, and that according to his manner of apprehenſion, or underſtanding of it: which underſtanding is by His Infinitie ſo infinite, and by His Eternitie ſo continuall, as that of neceſſitie there muſt be a ſubſiſtence, or a Perſon, wherein it is exerciſed, which muſt alſo be Infinite and Eternall. And this is that glorious Sonne of God, who is thus begotten or produced eternally, both before the world was, even as hee is now, and ſhall not ceaſe to be produced, after the world ſhall ceaſe, eternally.

Thus you ſee two of the termes ſpoken of: From whence, and Wherein: now you muſt know the middle terme betweene them. The terme Whence, is the Wiſedome intelligent, God the Father. The terme Wherein, is the Wiſedome intelligible, God the Sonne. The middle terme is, ipſum intelligere, which in my Compariſon I called, The diſcourſe it ſelfe, which alſo in this muſt needes be Infinite. For an Infinite intelligible, cannot be conceived of an Infinite intelligent, but by an Infinite action of the underſtanding: and this is that Holy-Ghoſt, which as you may eaſily underſtand, muſt of neceſſitie proceed from both the Father, and the Sonne, and be alſo infinite and eternall, and therefore God. Now becauſe they are all Infinite, and of Infinites eſſentially, there can bee but one: therefore are theſe three in Eſſence or Being, one, but in Subſiſtence, or cleare diſtinction of Perſons, three.

Vnderſtand my compariſon, which I made: I will yet cleare the matier further for your conceiving.

If you take in a mirrour, the light of the Sunne, and reflect it directly thereon againe, in the Sunne it is one, in the glaſſe another, and yet the reflection of the beames, is alſo a third, but for all this, there is but one nature and Word of light, which comprehends all three: ſo is it in this Tri-Vnitie of which I ſpeake. My leiſure ſerues me not to dilate theſe things, but I hope you are able to underſtand what I ſay, therefore I will proceede. It is ſaid, that Powers are knowne by their actions, and actions are limitted by their objects. I know the meaning of it, and it is not unfit in this place. But to my reaſon: The Power of God is infinite, and by His p. 219infinite Wiſedome He knoweth it to be infinite: but God could not know that His Power were infinite, unleſſe He were able thereby to bring forth an infinite action; and every infinite action muſt of neceſſitie be exerciſed in an infinite ſubject. (For whatſoever is received, is received according to the capacitie of the receiver:) therefore there is an infinite ſubject, wherein the power of God is exerciſed: that is, the Sonne, of whom I ſpeake. And here againe, behold the Tri-Vnitie; an infinite power, the Father; an infinite action▪ the Holy-Ghoſt; an infinite ſubject, the glorious Sonne; all three one infinite Being. Returne to your compariſon.

As the underſtanding of man could no way know his owne power, but by his actions, neither can there be any actions of underſtanding, where there is nothing to bee underſtood, no more is it poſſible to be in the Deitie. Now underſtand that, as I have reaſoned from the Wiſedome and Power of God; ſo might I reaſon from all His other Dignities▪ ſo that for one reaſon which I have brought, I might have brought you fiftie. But I ſhew you the way, if you be guided by the Spirit of Truth, how you may ſtrengthen your ſelfe in the way of Truth: therefore I will goe on, and ſhew you yet more plainely by more familiar reaſons.

An infinite power is not more weake then a finite: but every finite creature, which we can caſt our eyes unto, doth by nature produce his like, as much as in it is; as a man begetteth a man; trees bring forth ſeed, whereof their like in nature may ſpring, and in like wiſe every other thing. Therefore the infinite Power of God begetteth His like alſo, which is the Sonne, the image of the inviſible God, the firſt begotten of every creature, Col. 1.15. But none can be like unto God in His Being, who is not very God: therefore Christ the onelyonly begotten of the Father, is alſo very God.

Maruail not, that I make this argument from the creature, to the Creator; for in this very point of the Power and Godhead, the Holy-Ghoſt Himſelfe teacheth me to reaſon of the inviſible things of God, by the things viſible, Rom. 1.20. And hereby alſo learne to help your ignorance, and put away your wonder, how God ſhould be one, and yet three. See you not how the underſtanding; the Sun-light alſo, is one in nature, and yet three in evident and cleare diſtinction? though in ſo baſe and imperfect order, as that which is in all perfection, is poſſible to be above it.

And further, ſee you not in every thing a bodie, a ſpirit, and a life, which is the knot betweene them?

Or rather, ſee you not how the very bodily compoſition is both one, and three? one body, which is united of three bodies? that is, earth, water, and ayre, or oyle, which yet againe in the roote of their nature are but one. For oyle is but a due mixture of water and earth, meanely fixt, and meanely volatil; and earth is but fixed water; ſo that water, which is but one, is the roote of the three: as it is manifeſt, Gene. 1. and 2. Pet. 3.5. They which underſtand the p. 220rules of Pyronomie, know what I ſay; and if you underſtood me… well, you would confeſſe, that not onelyonly this inſtance which I have brought, of earth, water, and ayre; but even the whole frame of Nature did proclaime the Trinitie in the Vnitie. If I ſhould here tell you, how the Heaven, the Earth, and the Deepe, Gene. 1. might bee underſtood myſtically, and the Analogie betweene the Creator and the creature therein: and then tell you, what Let the earth bring forth living ſoule, might meane, and compare it with that place, That which was made in Him was life; and then particularly for man, The Lord God alſo made the man of the duſt of the earth, and tell you, that it was ſo neceſſary, becauſe that Chriſt is Terra viventium: and inforce an argument to prove the Tri-Vnitie, by that treeble repetition of the man made in the image of God; comparing it with that place, 1. Cor. 11.3. and 7. If I ſhould then tell you, that it was neceſſary that the Sonne of God muſt become fleſh, as well that the infinite iuſtice of God might be actuated in Him, which could not be actuated in Him, being onelyonly God: as for many other reaſons, Both from the Iuſtice, and MercieMercy, and Wiſedome of God, though to a well-ſighted underſtanding, I might ſeeme to have laid a precious foundation of Philoſophie, divine, and naturall: yet to you I might rather ſeeme perhaps to have propoſed Cabaliſticall dreames, then any ſound argument to the thing in queſtion.

Yet this will I tell you, and hold it for good Divinity: that the mayne drift and ſcope of the whole Scripture is to ſhew the creation of all things in Chriſt, through Him, and for Him: and the reſtoring of the whole creature in man by Him: That in all things He might have the preeminence, Coloſs. 1. Neither doth this any whit derogate from the honour of the Father.

For firſt, It hath pleaſed the Father, that in Him ſhould all fulneſſe dwell: and beſides, it is an honour above all honours unto the Father, to be the Father of ſo glorious a Sonne.

Therefore is this world, and all the things therein, created to the Image of Chriſt, to expreſſe His glory, even as He is the expreſſed Image and glory of the Father. And here is the worlds Eternity, which had in Chriſt an eternall Being; according to that His Name, Eſay 9, 6. The Father of Eternity.

Here are thoſe ſeparate Ideas, about which Plato and Ariſtotle could never agree, and which neither both of them, nor many of their followers did perfectly underſtand: not that they might not by the frame of nature, and the wiſedome which God had given to man, be underſtood.

For is not this world as a booke wherein we may read and underſtand by the created truths, what is the Truth, which is increated? but all true knowledge is the gift of God.

Therefore wreſt not that place, Coloſs. 2.8. againſt the Chriſtian ſearch after the knowledge of nature, whereby above all other humane knowledges a man is brought to know God, and to honour p. 221Him as he ought: but rather be ſorry, that your knowledge of Nature is no more. For this will I tell you, to teach you to know your ſelfe, that there is nothing in the creature, which may be knowne, (and all may be knowne that is in the creature) but man ought to know it, and to glorifie the Creator thereby. And this great labour hath God given to men, that knowing how ſhort they are of that they ought to be, they might be humbled thereby, Pſal. 1.11. Eccles. 1.13. And why ought this to ſeeme ſtrange? doth not God require that perfection at mans hand, wherein He did create Him? and was he not created with perfect diſcourſe to know the creature, that he might therein behold the Creator, and ſo glorifie His wondrous power and goodneſſe? But this queſtion would draw me from the queſtion in hand: and therfore I will briefly adde one reaſon more: and becauſe my leiſure is little, I will be as ſhort as I can: but I pray you lend me your eare; for it is hard in Engliſh, an inartificiall language, to expreſſe my mind: but becauſe you told me, you could a little Latine, I will be bold here and there, to uſe a word: my reaſon is thus. The whole and perfect nature of a Principle or Beginning is in God, who is alone the beginner of all things. Now a Principle is of three ſorts, whereof every one is ſo clearely diſtinct from another, as that one cannot poſſibly be that other: therefore in the Vnitie of the Deitie there is alſo ſuch cleare diſtinction into a Trinitie, as that one diſtinct cannot poſſible be that other, from which He is diſtinguiſhed; yet in the Vnitie of eſſence they are all one. The differences of a beginning ſtand thus; It is either Principium principians, non principiatum; that is, a Beginning, which is a Beginner unto another; yet hath not His beginning from another, leſt there ſhould be a proceſſe into Infinitie à parte antè: this is God the Father, to whom it is peculiar to beget the Son, yet is Himſelfe neither made, nor created, nor begotten of any other.

Secondly, there is Principium principiatum principians; to wit, a Beginning which hath his beginning of another, and is alſo a beginning to another, leſt there ſhould be any defect or imbecillitie in the Beginning: and this is the Everlaſting Sonne, very God of very God, begotten of the ſubſtance of His Father alone before the worlds, neither made, nor created.

Thirdly, there is Principium principiatum non principians; that is, a Beginning, which is alſo begun, but is not a beginner unto another: leſt there ſhould be a proceſſe into Infinitie à parte pòſt: and this is the Holy-Ghoſt, who proceedeth from the very ſubſtance and Being of the Father and the Sonne, and is with them one GOD coëternall and coëquall. But you will ſay, Is not the Holy-Ghoſt a Beginner unto any other? how is He then the Authour of our conſolation? and how is He ſaid to lead us into all truth, &c? Vnderſtand what I meane: He is not a beginner unto any other of the ſame Infinite Eſſence, or Being with Himſelfe. For the beginnings, which I ſpake of before, are in the Eſſence of God alone. Now our p. 222ſpirituall conſolation, whereof the Holy-Ghoſt is ſaid to be the Beginner, is but an emanation or effluence from that Being, which he himſelfe is; as the light of the Sun doth illuminate every bright body expoſed to His light, and yet imparteth not His being thereto. You will againe object, that Eternitie hath no beginning, nor ending: how then can Chriſt be both eternall, and begun? and how againe can He be equall to the Father, whereas He being begotten of the Father, the Father hath a prioritie before Him? I anſwere, that this beginning is that production or begetting, which I before declared, to have beene heretofore no other, then it is now, and ſhall be eternally: as the Sun hath brought forth light ſince His creation, and ſhall ſtill bring forth light till the worlds diſſolution. For this action of God, whereby He begetteth His Sonne, is not a tranſient action, to cauſe a paſſion in the ſubject, and a repaſſion in the agent, for in ſuch, the ſubject of neceſſitie ſhould have beene exiſtent before the action; but this action is immanent, and therefore of neceſſitie of the ſame nature with the ſame agent; which agent becauſe it is eternall, therefore the production is alſo eternall, and conſequently the product, and ſo of neceſſitie very God. But you muſt ever remember what difference I made between the action of God infinite in power, and therefore able to actuate the object; and the immanent actions of our minde. Now for the Prioritie, or Poſterioritie, you may object. I grant there is Prioritie among the Perſons of the Godhead; but of what kind? not of Being; for their Eſſence is one, & therein is none afore or after another, neither is any one of the Trinitie more or leſſe God then another: not of time; for they are all one Eternitie: not of dignitie, for they are all one Infinitie, and the Sonne Himſelfe being very God, thinketh it no robberie to be equall with God.

But yet there is Prioritie, and that of order onelyonly, for the Father is in order before the Sonne, becauſe the Sonne is begotten of the Father: and the Sonne likewiſe is before the Holy-Ghoſt, becauſe the Holy-Ghoſt is the mutuall love betweene the Father and the Sonne: and ſo proceeding from them both.

I will make a compariſon unmeet for the matier of which I ſpeak; for to whom ſhall wee liken the Higheſt? but yet meete to helpe your underſtanding. When a man doth dreame, and imagine things which are not, there is, you know, the phantaſie, the phantaſme, or thing imagined or dreamed, and the phanſying or working of the phantaſie about that object. Now theſe three are all of one nature, and are one after another onelyonly in order, and not in time.

For the particular phantaſie of ſuch an object, is before the object, and makes it to have an intentionall being; then the object being the diſcourſe of the phantaſie, followeth in order, which nevertheleſſe was in time as ſoone as it, obſeruing ever the cautions that are to be obſerued.

p. 223Thus have I very briefly ſhowen not many reaſons, but rather how many reaſons may be ſhowen for this Chriſtian aſſertion: yet have I ſhowen ynough to perſwade any reaſonable man, to yeeld meekely unto the truth of that doctrine, which is ſo evident, both in the Booke of God, and in every faithfull and true Chriſtian mans confeſſion, and according to that diſcourſe, which is evident to every mans underſtanding. Now give me leave to ſpeake a little to thoſe arguments which have throwen the moſt learned of the Iewes headlong to the feete of Christ, to make them acknowledge that the Meſsiah muſt be both God and man. I will not herein doe any thing contrary to that, which in the beginning I proteſted, that is, not to compell you by authoritie of Scripture, but to intreat you by reaſonable perſwaſion, to encline your eare to the truth. But becauſe I may not without injury to the cauſe, leave altogether out ſuch manifeſt proofe, and without injurie alſo to your ſelfe, who might thinke that I went about to ſophiſticate a true ſeeming untruth, which would not abide the touch: I will onelyonly intend my finger to ſome very few, of many thouſands of axioms of the Scripture for this purpoſe, and leave you to make the concluſion by your ſelfe, hoping that the Iewes example may provoke you to follow them, ſo far forth as they have followed the truth. Exo. 13.21. it is ſaid, The Lord went before them, &c. Chap. 14.19. The Angel of God, which went before them, removed: where Chriſt the Angel of the Covenant is called, The Lord Iehovah. Againe, Exo. 15.3. The Lord is a man of warre, His name is Iehovah: therfore Chriſt is God and man: who by this conflict upon the Croſſe, triumphed over Death and Hell, as it is written in the Goſpel, The booke of the warres of the Lord. Againe, Eſay 9.6. VntoUnto us a childe is borne, there is His Manhood: and unto us a Sonne is given, and they ſhall call His Name, The mighty God. And Eſay 35. v. 4. Your God will come and ſave you. Iere. 23.5. &c. I will raiſe up unto David a righteous Branch, and a King ſhall raigne, and this is the Name whereby they ſhall call Him, The Lord our righteouſneſſe. And Ier. 33. v. 16. Iudah ſhall be ſaved, and H… that ſhall ſave her, is the Lord our Righteouſneſse. Where the Name uſed, is that great Name foreign Iehovah, which is never given to any creature. Zac. 9.9. proves Him God and man. What ſhall I cite unto you that of the 2. Pſalme? Thou art my Sonne, this day ha…e I begotten thee: which place, with many moe, is brought in the Epiſtle to the Hebrewes, to this purpoſe, which is your queſtion.

Theſe authorities the Thalmudiſts, who ſticke onelyonly to the killing letter …d ap …ant ſenſe of the law, hold ſufficient to put this mat… … of doubt.

Now, if leaving this outward ſence of the Scripture, wee ſhould deſ…e to know what is the quickening ſpirit thereof, and ſhould ranſack▪ the treaſuries of the Cabaliſts, remembring that place of our Saviour, Mat. 5.18. One jod, or tittle of the Law ſhall not paſſe, till all be fulfilled; and ſhould examine the queſtion by the letters p. 224and pricks of the Scripture, wee ſhould more eaſily find an enterance then an end thereto. Yet for a taſte take onelyonly the firſt three words of the Law, foreign bereſhith, bara, …elohim: which may not unfitly be thus turned: In the beginning, they the mighty God created. And of that againe, take the firſt foreign bereſhith, and ſee what it may ſignifie by that part of the Cabala which they call Notariacon, ב b. the firſt letter of b…n, ſignifieth the Sonne: ר r. the firſt of ruach, ſignifies the Hol… Gho…t: א a. the beginning of av. is the Father: ש …. the … of Sabbath, importeth reſt: ר i. the beginning of the in…ffable Name of God foreign and not there onelyonly, but even of it ſelfe it im…orts the Deitie. For wee conſider of things not obuious to o…r ſ…nces and underſtanding, as if they were not: and therefore thi… … of all the letters, neereſt unto nothing, doth ſignifie God. … …. the firſt of Ta. or Thom. is conſtrued a Cloſet or a D…pth. Which conſtruction if you put together, according to the rules of that excellent Grammar of Divinitie, with reference to that …hich followes, may import thus much. The Word, the Spirit, and the Father, reſting eternally in the Cloſet, or unconceiveable …byſſe, or (as Paul calls it) the inacceſsible light of the infinite Deitie, manifeſted their almighty power in creating the heaven, and the earth. Neither is it without a great myſterie, that the Sonne is here put in the firſt place: for In the beginning was the Word: becauſe the chiefe honour both of the Creation, and reſtauration of the world is given unto Chriſt, as the Apoſtle, doth comment upon this text, Coloſs. 1. And in another place, In Him is all the treaſure, both of the wiſedome and knowledge of God. As Pſal. 104. v. 24. In Wiſedome haſt thou made them all. For in Chriſt were all things together one infinite wiſedome, till in the Creation he made them ſeverall, according to their diſtinct Idea's. Therefore ſaith the Apoſtle, He ſuſtaineth every thing by His powerfull Word: that is, the Son: and elſewhere, In Him (Chriſt) wee live and move (after the Creation) and have our Being (before the Creation.) And for this cauſe doth Iohn begin the law of merciemercy and grace, in the very ſame words, wherewith Moſes began the law of Iuſtice and condemnation; In the beginning. For wee know nothing of God, neither of Iuſtice, nor of MercieMercy, &c. but onelyonly by Chriſt; as he ſaith, No man knoweth the Father, but the Son, and he to whom the Sonne will reveile Him. And in another place, No man cometh to the Father, but by mee. Now the Holy-Ghoſt is put in the ſecond place, becauſe He is the mutuall love of the Father and the Sonne, and as I may ſay, the inſtrument of their actions, both immanent, and tranſient.

Goe forward now, if you will, to the next word, foreign bara; you ſee, it affords the ſame argument for the Tri-Vnitie, by the three letters before explained, and the number which is the ſingular.

Thinke not this a fancie, neither reproach the divine Cabala, as the ignorant Sophiſters uſe to doe, not knowing how above all p. 225other knowledges, it doth aduance a mans meditation on high.

And to the preſent purpoſe, they which know any thing in the holy language, know that this ſentence can no way agree in Grammaticall conſtruction, unleſſe the ſingular verb foreign barà, be thus made plural, that it may have concordance with the plural foreign Elohim. And that theſe three perſons are, in the unity of their Being, one, may appeare by that, which is Chap. 2. v. 4. where the name of their eſſence Iehovah is joyned to Elohim; as if you would ſay, the Gods Iehovah made the earth and the heavens.

You will aske, why theſe letters, foreign b.r.a. are twice put, ſeeing in this preciſeneſſe, no ſuch ſuperfluitie ſhould have needed?

I tell you, that it is not done, but to intimate unto us a moſt high myſterie.

For in the firſt place it imports that Eternall and Infinite Being of the Father, the Son, and the Holy-Ghoſt, which they had before the worlds in their endleſſe glory and felicity, in that ſilence of the Deitie, in that ſuper-ſupreame Entity, which is unto the Godhead, perfect above perfection, without any reſpect unto the creature. It imports that Infinity, that Eternity, that Power, that Wiſedome, which is above all things, and gives unto it ſelfe, to be ſuch as it is: that Nothing (as the divine Areopagite ſeemes to ſpeake) which is before and aboue all things, that may be ſpoken or thought, without any reſpect of any emanation, or effluence whatſoever. And therefore followes that letter of reſt ש, that of unity י, and that of perfection ת. Now in the ſecond place, it ſignifies the Deitie, as exerciſed in the creature: and therefore followes that Epithete Elohim which ſhewes that emanation of Power or Strength; and is ſometimes given unto the creatures, Angels, and men. It were an endleſſe thing to ſpeake that of theſe myſteries, which may be ſpokē, neither can I; For the Law of the Lord is perfect, and man is full of weaknes. I have ſaid ſo much as I thinke meete concerning the Tri-unitie.

Now a word to that point, that Chriſt is God: which although it appeare ſufficiently in the Tri-unity before prooved, by this anagogical doctrine: yet to that ſecond perſon in particular, is that which followeth Eſay 7.14. it is ſaid of Chriſt, that His Name ſhould be called Immanuel; but in the hiſtory of the Goſpel, in Matthew and Luke, both before His Conception, and at His Circumciſion, He is called Ieſus. It is therefore meete that you know, how Ieſus is Immanuel or God with us. The writing of the Name of IESVS is thus foreign Ihſuh, though according to the rules of the pronunciation of that tongue, Ieſu, and according to the ancient abbreviation following the Hebrew orthography IHS. In which Name you ſee are all the letters of the greateſt ineffable Name of God, foreign Iehovah; with the interpoſition of that letter of reſt ש s. for then was God reconciled to the world; then was everlaſting righteouſneſſe brought in, when the Word became fleſh.

This is that glorious Name, of which God ſpake by the Prophet, p. 226Behold, I will make my Name new in the earth. For you ſee how of foreign is made foreign that is, IESVS.

This is that Name, which is meet for the Sonne of God alone, and cannot be given to any creature, becauſe it is a Name of the Deitie, as it is Heb. 1. It is that Name which is above all names: in which the Angels and the righteous ſoules triumph; at which the powers of Hell are agaſt and tremble, to which the whole creature yieldeth meeke obedience.

This is that Name of which our Lord ſpake, Father, I have manifeſted thy Name unto men, the Father foreign, the Sonne foreign.

For ſo long as the myſtery of the Incarnation of God was hid, ſo long that Name remained unſoundable: but when the Word became fleſh, and dwelt amongſt men, ſo that the myſterie was reveiled; then the Name, which was before not to be pronounced, was lawfully pronounceable. That as the Word of life was to be ſeene with eyes, and handled with hands; ſo that glorious Name might alſo be beaten betweene our lips, and teeth; and this by the interpoſition of that letter of reſt. The Iewes knowing this reaſon of this great myſterie, and moved with the reverence thereof, durſt never pronounce that Name foreign, but in ſtead thereof, Adonai or Elohim.

Let it not trouble you, that Iudah the ſon of Iacob was called by ſuch a name, as had theſe foure letters therein, with the addition of ד d, thus foreign Iehudah: but rather wonder and learn, how by theſe ſacraments the children of God before the Incarnation, exerciſed their faith, ſaluted the promiſes afarre off, and ſaw that our Lord ſhould enter into our earthly tabernacle, by the doore of Iudahs fleſh; for ſo much the letter ד Daleth importeth. To which myſterie the heavenly Poet alluding, triumphed with that double joy, Pſal. 24. Lift up your heads ye gates, and be ye lift up ye everlaſting doores, &c. foreſeeing the deſcenſion of God the Son, by the gate of our fleſh, and the aſcenſion of our fleſh by Chriſt, into the heavenly places: both which He celebrated by that repetition. Compare with this place, Gen. 39.35. and 49.8, 9, 10, 11, 12. and Revel. 5.5. and other places, as you ſhall read, and underſtand them: and withall conſider, how the ancient have prided themſelues with the ſeverall letters of this Name, to keepe in remembrance by their owne names, a thing never to be forgotten, The Incarnation of our Lord: As Abram aſſumed h. ח, and was called Abraham; Oſhea tooke i. ר, and was called Ioſhua, as you know. Neither againe let it trouble you, that ſome doe write this name thus foreign ISV, becauſe (ſay they) the letter ש. s. turned upward … is as much as the double he foreign omitted. I know no reaſon for this, but many authorities againſt it, as you may know by that which is, and ſhalbe ſaid, though I let paſſe a very great number. Now conſider the Name in every letter, and ſee what cloudes of witneſſes there are, that Chriſt is God and man: and learne by the Name it ſelfe, how Chriſt is the Character or engraved Image of the perſon or ſubſiſtence of the Father. Hebr. 1.13.

p. 227י. i. Is the Crowne or Diademe of the ineffable Name of God, and ſignifies the Godhead.

ר. u. Pretends the tree of life: for it is a thing much noted among the learned of the Hebrew tongue, that this letter is never put radically in any naturall Hebrew word, either in the beginning or end thereof, but is as the tree of life, in the midſt of the Paradiſe of God.

The double letter h. ה. ſignifieth, that Chriſt, concerning His Deitie, is eſſentially united to the Humanitie; and concerning His Humanitie, united alſo eſſentially to the Deitie; and that by the Holy-Ghoſt. For ה h. is a ſpirit or breath: therefore is Chriſt in Himſelfe, or in reſpect of His Deitie, the ſuperiour Wiſedome of the Father, and the Son of God, not made, but begotten, Pro. 8.22. In the creature, or with reſpect of His Humanitie, the inferiour wiſedome of God; not begotten, but made, and created, Ecclus. 24.11, 12.

Now the letter ש. s. hath many things therein to be conſidered.

For you may not thinke, that it was taken by chance into this Name; but for the Notory, and for the Geometrie.

For the Notory I have obſerved, that the Theologians, both of the Old and New Teſtament, have celebrated thereby; firſt, the reſt, or dwelling of the Godhead in Him, as Eſa. 42. ver. 1. and Ioh. 1. ver. 33. Then the reſt, or Ideall being of the world in Chriſt before the creation: and the reſtoring of the world by His ſuffering: wherein the juſtice of God reſted, or came to a period, as Eſay 53.11. He ſhall ſee the travel of His ſoule, and be ſatisfied. Laſtly, that great Iubile or Sabbath of Sabbaths in the world to come, when all the creature ſhall reſt from corruption. Secondly, they learned thereby the everlaſting Anointing of Chriſt to be our King, our Prieſt, & our Prophet. For ש is the head of foreign which is to anoint. Hitherto belongs that of the 45. Pſal. Thou art anointed with the oyle of gladneſſe above thy fellowes. And in particular; I have found David (or my beloved) ſervant, with my holy oyle have I anointed Him: that for His Kingdome. Dan. 9.24. ſpeakes of His Prieſt-hood: To finiſh the wickedneſſe, to ſeale up the ſinnes, &c. and to anoint the moſt Holy. Eſay. 61. of of his Propheſie; Therefore hath the Lord anointed mee, He hath ſent me to preach, &c. For this cauſe was there no Anointing in the old Teſtament, but typicall, as a ſhaddow of the good things, that were to come; ſo that when He came, all theſe anointings ceaſed; both of the Leviticall Prieſt-hood, for Thou art a Prieſt for ever. Hebr. 7: and of the Kingdome; for He ſhall raigne over the houſe of Iacob for ever: Luk. 1.33. And for his Propheſie He ſaith, Whatſoever I have heard of my Father, I have made knowen unto you. The whole ſcope of the new Teſtament is to this effect.

Now the Geometrie hath alſo many myſteries firſt, it is one ſemicircle with three branches; the myſterie of the Trinitie in the Vnitie: all whoſe dignities of Vertue and Power, &c. are coequall in all, and in every perſon, intirely, and indiviſibly; and therefore in our Lord alſo: according to that ſaying of the Angel, The Holy-Ghoſt p. 228ſhall come upon Thee, and the Power of the moſt High ſhall overſhadow thee; therefore alſo that holy thing which ſhall be borne of thee, ſhall be called, The SONNE of GOD.

Shall I tell you what Lectures the Divines have made upon the text of this letter? Zach. 11.13. did reade herein that goodly price, at which the wicked Iewes did value Him. For י i. in the Hebrue Arithmeticke is ten; ſo the three tennes in the triple Crowne of this letter, are the thirty pieces of ſiluer, which the traytor tooke to betray the pretious blood, which was too deare a ranſome for the whole world.

And one in another place ſaid; They have ſold the Iuſt for ſilver.

Conſider the letter, and every part thereof, ש. This inferiour ſemicircle is the creature, the earthly Paradiſe, in the middeſt of which is the tree of life. And that thus the letter vau ך is one part, and ſignifies in that tongue, a nayle, if you will, that nayle, that pierced His hands, and His beautious feet, to which, if you adde the iod reverſed, … you may well perceive the figure of the whole Croſſe, that Tree of life, which bare that heavenly fruite; that ſpirituall food, whereof Adam and his faithfull children, which overcome, may eate, and live for ever. Revel. 2.7.

Thus you may ſee, how the Word became fleſh, and dwelt among us. You may ſee that riddle of the Angel to Eſdras, 2. Booke, chap. 5. v. 37. expounded: The image of that Word, from which, and whereto, the Bookes of both the Teſtaments doe ſound.

You may ſee what confidence we may have in that promiſe of Chriſt, who in the dayes of His fleſh ſaid, Whatſoever you ſhall ask the Father in my Name, He will give it you, Ioh. 16.23. But after His Aſcenſion, the miracles, that are to be done in that Name, are more wonderfull Mark. 16.17. And againe, He that beleeveth in me, greater workes then theſe ſhall He doe, for I goe to the Father. Behold the myſterie of it, cauſe it to aſcend, and deſcribe that circle, whoſe centre is every where, whoſe circumference is no where. Now are the ſuperior and inferior conduit-pipes ſoudered together, (as the Hebrues ſpeake) now the higher influences, the Spirit and Graces of God are not given by meaſure: and the refluences ſo great, as that Whoſoever beleeveth, out of His belly ſhall ariſe fountaines of living water, ſpringing up unto eternall life. O glorious Name! O ſacred Myſtery! by which you may well perceive, that there is greater Vnitie betweene the Deitie and the Humanitie, then by any words of Contiguitie, or Continuitie may be expreſſed. You may well perceive, how according to that place of the 89. Pſal. He the firſt borne; or, as Ioh. ſaith, Chap. 1. The onelyonly begotten of the Father is made higher then the Kings of the earth. Here is our righteouſneſſe, our ſanctification, and redemption complete: here is our adoption and reward: our conſolation, our life, and religion: our reverence, and our feare: yet our joy and boldneſſe▪ all in all: The preſence of God. I am not able to give due honour thereunto. My thoughts are ſwallowed up, when I conſider p. 229the other great myſteries, which this one letter doth import: the myſterie of the triple world; the myſterie of mercy and of Iuſtice, of Election, and Reprobation; of that great Iubile, or Sabbath of Sabbaths, when that which is above, ſhall againe deſcend to reſtore the creature from corruption and change, into that nimietie or exceſſe of Goodnes, wherein it was created. But theſe things are therfore here to be omitted, becauſe the diſcourſe therof were long, and becauſe they are rather conſequents, then premiſes to the queſtion. To tell you at once, and to make an end of this argument: The whole Nation of the learned Iewes confeſſe, that the Meſsiah ſhould be called by this great Name: foreign. To which purpoſe, there are, beſides theſe which have beene brought, many places of Scripture, which in the Hebrue veritie are moſt direct, though by our tranſlations they might ſeeme ſomewhat harſh. They hold, I ſay, that He muſt be both God and Man: and in a word, there is nothing, which wee Chriſtians doe affirme concerning our Lord, but the evidence of Scripture doth compell them to confeſſe it. OnelyOnly they differ in this, from us; whether This Ieſus be that Chriſt, that ſhould come into the world; though this alſo be a thing not queſtionable, as you may learne of Daniel 9. verſ. 24, 25, 26. and 2. Eſd. 7. verſe 28.29.

Although the common error and expectation of the Iewes, was of a terreſtriall Monarchie; yet the beſt learned of them agree, that the Kingdome of Chriſt is not of this world. For they remember that place in the Teſtament of Iacob: The Scepter ſhall not depart from Iuda, till Shiloh come. By which it followes, that when Meſsiah ſhall come, there ſhould be no more ſhew of an earthly kingdome. That of Zach. 9.9. is as direct, Ieruſalem, behold, thy King commeth unto thee poore. They remēber alſo that in the 21. Pſ. I am a worme and noman, a ſhame of men and the contempt of the people. And that alſo of Eſay 53. He hath neither forme nor beauty; when we ſee Him, there ſhall be no forme that we ſhould deſire Him, He is deſpiſed and rejected of men, &c. Reade the whole Chapter and the Pſalme, compare them with the hiſtories of His Paſsion, and behold Him on the Croſſe, in the horror of His anguiſh, and extreame perplexity.

But you will ſay, what is this Iudaiſme in the letters of His Name, for argument to prove that He is God? Is it more, then if we ſhould write the Name of Chriſt with the laſt letter thereof capital, ChrisT; becauſe it may repreſent the Croſſe? or elſe the two laſt letters ſo interlaced, that they may have reference to the Serpent in the wilderneſſe, becauſe that was alſo a figure of CHRI…? Though I had here to anſwere for the Cabala of every of the 72. languages of the Confuſion, yet I ſay onelyonly thus: If after all this that I have ſaid, you will ſtill be contentious; I have no ſuch cuſtome, but I am well content, that either thus, or by any other meanes, a ChrisTian man ſhould hold that in perpetuall memory, p. 230which is his Ioy, his Victory, his Crowne, his happineſſe in this world, and in the world to come.

Were it to any purpoſe to make you know, what the ancient Philoſophers, who knew not the Scriptures, have thought of this matier? all ſpeaking this one thing, which the light that God hath given to mankind, did make them know, although they concealed their intendement by divers names. Yet Hermes called Him plainely the Sonne of God. Zoroaſter, the Vnderſtanding of His Father. Pythagoras, Wiſedome; as Paul and Solomon, every where, and particularly, Prou. 8. and in the booke of that title.

Parmenides named him The Sphere of Vnderſtanding. Orpheus termed him Pallas, to the ſame effect as the other, if you know the fable: and yet hee ſpeakes more plainely to the Trinitie, in his Hymnes of the Night, of the Heaven, and of the Ayre. Platoes ſeparate Idea's meane nothing elſe: and in ſumme, as many of the Philoſophers, as were worth any thing, were not ignorant of this thing. But I feare, theſe authorities are with you of little worth: yet have I brought them, that you may ſee how wee are furniſhed with all kind of proofes, and how you do contemne all maner of teſtimony.

If this which I have ſaid, perſwade you to look better to the foundation of your faith, it is ſufficient: if it perſwade you nothing, then have I done contrary to the Commandement, which forbiddeth to caſt pearles before ſwine. But yet I hope, that God will not ſuffer you to be led any longer by that ſpirit of Antichriſt, againſt which S. Iohn doth ſo often warne us. For I doe you to wit, that this your hereſie is no now thing, but even as ancient as the Apoſtles time. For, the reaſon of Iohns writing of his Goſpel, was, to prove the God-head of Chriſt, againſt the Hereticks that denied it in His own time. And truely, I maruell that you, who have received this hereſie from the rotten bones of Arius, ſhould not provide for your ſafety as he did. He denied the authority of S. Iohns writings to be authenticall. And why? becauſe this earth-bred Giant, which would pull Chriſt out of the throne of His Deitie, ſhould with his lightning be ſuddenly burnt. Beleeve you the Scripture? Is Iohns authority ſufficient? then the caſe is plaine. We are in Him that is true, in His Son Ieſus Chriſt, who is very God, and eternall life. 1. Ioh. 5.20. Can you now confer this Scripture with that place, I have ſaid yee are Gods, and not be aſhamed? I and the Father are one. The Iewes underſtood that He herein profeſſed Himſelfe to be very God: and are you His enemy more then they? Reade Ioh. 10. ver. 30. & 33. & 34. and you may underſtand the meaning of both places. The devills acknowledged Him to be God of Infinite power: I know Thee who Thou art, even that Holy One of God: And will not you confeſſe as much as the devills? But this is more then I thought to ſay, onelyonly you may ſee hereby, that we ſpeake no other thing then Chriſt Himſelfe, even in His enemies underſtanding, ſaid. Now if you could ſee a little the folly of your own opinion; that were inough to cauſe you to put on p. 231a better mind. I will touch it as lightening doth touch the ground: for if you be willing to be reformed, there is no doubt, but you may propound it to the learned Divines, and be fully ſatisfied. You ſay Chriſt is onelyonly man, but yet indued with the infinite Power of God. Here firſt you doe injurie to the Higheſt, to make the Power of God to be accidentall unto Him: whereas hee is purus actus, abſolute perfection, and without ſhadow of change: His Being is moſt ſimple and pure, not capeable of accidents. Then His Being is ſuch, as no addition can be made thereto, to make it more then it is: therefore it is neceſſary, that He be ever actually whatſoever he may be. Beſides, His Being is Infinitely diſtant from Not-Being; therefore His Power is inſeparable. Againe, if there come any thing to God as an accident, it muſt come unto Him from Himſelfe; or elſe from another: not from another, for He is impaſſible, or ſuch as cānot ſuffer violence: not from Himſelfe; for all ſuch accidents doe proceed à potentià, that is, from the imbecillity, or imperfection of the ſubject: but His Being is moſt ſimple, and infinitely perfect. Againe, all accidents do riſe from the matier, forme or compoſition of the ſubject. In Him is neither matier, forme, nor cōpoſition. Now al things we ſee in this world, do conſiſt, ex actu & potentià, of perfection from God, & imperfection from thēſelues: for of themſelues they are non entia, abſolutely nothing. Yea, even the very Angels, and the ſoule it ſelfe, are partakers of this compoſition: (for nothing is purus actus, but God alone) therefore are they ſubject to accidents; yet they which come neereſt to perfection, are moſt free from accidents; as that which is meere perfection, hath no accidents at all. Know then, that all the dignities of God are in him eſſentially one God. For the Goodneſſe of God, His Power, His Wiſedome, His Glory, &c. Being all infinite, do of neceſſitie concurre in the nature of Infinitie. Whence it followeth, that whatſoever is in Him, is eſſentially Himſelfe: therefore the power of God is not accidental, or ſuch as may be imp…rted to a man. The learned Hebrues according to this doe hold, that Enſoph or Infinitie, is not to be numbred among the other attributes of God: becauſe it is that abſtract Vnity, whereinto they all eſſentially concurre, and from which they all eſſentially proceed▪ and hence by the way take another ſtrong argument to the former queſtion: for if God bee eſſentially a Father, then the terme correlative, a Sonne, muſt be in the Godhead alſo, and that eſſentially. But now againe ſee another folly in your ſuppoſition. The work of our Redemption is a work of infinite goodneſſe, merciemercy, power, wiſedome and glory; therefore it followeth, that Chriſt the worker, had infinite merciemercy, power, wiſedome, &c.

Now I demand; had Chriſt this infinite goodneſſe and power, ſo given to Him of God, that the Father Himſelfe had in the meane time none? This you dare not ſay, for that were to ſay, that God did ceaſe to be God; which cannot ſtand with His Eternity.

Now if God the Father had, notwithſtanding this abſolute infinite power of Chriſt, of which He ſpake, All power is given unto Me, both in p. 232heaven and in earth: then it followeth that either there were two infinities of power; or elſe that theſe two which had this infinite Power, were all one Infinite. The firſt is againſt the nature of Infinitie: for that is abſolutely infinite, which ſo comprehendeth all things, as that it leaveth nothing without it ſelfe, and yet is not comprehended of any other. Beſides, if you would ſay, that the Father and the Sonne had each of them ſeverall indiuiſible infinite Powers; it muſt follow, that neither of their Powers were abſolutely infinite: becauſe each of them had not the infinite Power of the other: And beſides, that both theſe infinite Powers muſt be conjoyned with infinite weakenes, becauſe they muſt be mutually ſubjected to the infinite Power one of the other. But both theſe things are impoſſible. So you ſee that two Infinities can by no meanes ſtand together: therefore it followeth, that theſe two, to wit, the Father and the Son, are in Being one, and that of infinite Power; and this is that which I ſtrive for: which, as you ſee, I have concluded by your own aſſertion.

The time would faile me, to lay before your eyes the manifold untruths, which would enſue of your poſition, which favoureth neither of wit, judgement, nor learning: And therefore I ſee, how they which have once departed from the truth, muſt of neceſſiity run into infinite abſurdities. Therefore looke back, and be aſhamed of ſuch new-fangled toys, as you do daily imagine, which in truth do argue the great inconſtancy and vanity of your mind, & withall, ſuch palpable blindnes of underſtanding, as the darknes of Egypt. For tel me without ſelfe-liking, what ſound judgement doth this argue, to be driven about with every wind of doctrine? a Proteſtant, a Browniſt, an Anabaptiſt, an Antichriſt. What bringing up? what gift of learning and knowledge have you, that you ſhould preſume to oppoſe your ſentence, againſt the faith & doctrine of all the Chriſtian Churches in the world? Bluſh, and learne with meeknes the truth of that Word, which is able to ſave your ſoule. You may ſee by your owne miſerable experience, what it is to forſake the Vnitie of Faith, and the Communion of the Saints, who imbrace the truth of Gods word, and have manifeſt tokens that they are the true Church, to wit, The word of God truely taught, and the Sacraments duely adminiſtred. What if there want perfection? The Church militant muſt ever confeſſe; I am lovely, yet black: For it is impoſſible that any church ſhould be without imperfection, ſo long as the world ſtandeth: but at the end it ſhall be preſented without ſpot or wrinkle. Therefore remember from whence you are fallen, and repent, and doe the works of righteouſneſſe, leſt Chriſt, whom you ſo deſpite, come againſt you ſhortly. The worke of Chriſtianity is not in fooliſh queſtions, and diſputing about needles ſubtilties, but in doing the works of truth and righteouſneſſe. Pray, and endevour your ſelfe thereto. And till ſuch time as God for His Chriſts ſake, vouchſafe to have mercy on you, the enemy of His Son, and give you grace to repent of this great wickednes, I am neither your friend, nor yet your foe.

ALEX. GIL.

FINIS.

End of the text · Alexander Gill, The Sacred Philosophy of the Holy Scripture (1635)