The Sacred Philosophy of the Holy Scripture, Article 1 · Chapter 8
CHAP. VIII. That all the dignities which wee give unto God, as Eternity, Infinity, Wiſdome, Power, &c. are eſſentially one God.
THe art of heavenly meditation is taught every where in the holy Scripture, if we had Eyes to ſee, or Eares to heare the voyce of wiſdome, as it is ſhewed, Pro. 8. For there is nothing which offers it ſelfe to our ſenſes, but by that voyce which it hath, which is the voyce of God in it; it cals, yea clamours upon us to know, and acknowledge, and to returne to the author thereof. And if for this ſpeciall end and uſe we have our ſences, thereby to draw our underſtanding to looke up unto Him; how wretchedly ſinfull are we, if we uſe them not to that right end; and how abominable, if wee abuſe them to ſinfull and wordly luſts? The Things that are, are either artificiall, wherein is knowledge: or naturall, wherein is underſtanding: or ſupernaturall and divine,foreign Exod. …1 3. wherein is wiſdome. The two firſt are of things ſenſible, and ſubordinate to the laſt. The Holy Text is the rule, and teaches the uſe of all. If the things be artificiall; conſider who it is that teacheth man knowledge, and to what end: ſo you finde the abuſe to avoyd the ſinne, and let your meditation dwell therein, by ſuch remembrances as the Scripture affords you. If naturall, remember likewiſe what you reade thereof in the holy Text and ſo ſhall you bee led by the hand to the rig…t uſe. For inſtance: In the ſight; the firſt object thereof is light: remember then what you reade. Thy word is a lanterne unto my feet, and a light unto my Paths. Then, ye are the children of the light, that ye ſhould not walke in darkeneſſe. And thus if you will follow your light and guide, the Spirit of Chriſt; you ſhall at laſt bee brought to him, that dwels in the light that none can approch unto. Add your prayer hereto, that you may ſo be guided by the light of his word in this life, that you may ſee his everlaſting light in the world to come, you can turne you to no ſide, you can make uſe of none of your ſenſes, but if you remember what you reade concerning that which your ſence lights on, you ſhall have all your ſenſes to guide you in the way to God, and to hold in that skittiſh imagination, that will draw you away and betray you, if you doe not hold herein. But of all theſe things, which draw us immediately to God, thoſe Attributes are chiefe which he hath taken to himſelfe by way of compariſon, wherein there is almoſt nothing ſo meane, or ſo vile, whither the kindneſſe and love of God hath not abaſed it ſelfe to winne our thoughts to Him, by our ſences. As Luke 15.30. Thou haſt for his ſake killed the fat calfe. All the ſacrifices of the Law, the Tabernacle, the Temple, and all their furniture may be brought hereto. And yet more meanely, Luk. 17.37. Where the carcaſe is, thither will the Eagles be gathered. So Hoſ. 5.12. I wil be to Ephraim, as a moth, and to Iudah as rottenneſſe. You ſay, what is this to the matiers in hand? very much, For if I teach you the right uſe of your ſenſes, that your ſences by cuſtome maybe exerciſed to the diſcerning of things both good and ill: you ſhall by your knowledge and underſtanding in things ſenſible, have a ready way to the more eaſie apprehenſion of thoſe points of wiſdome, which are the matiers of faith concerning God. The Attributes which concerne his high, and ſuperexcellent perf…ctions I have proved to bee infinite; it muſt appeare, that all thoſe perfections are but one abſolute wonderfull being, from which as from one fountaine they all ariſe. And although with us truely diſtinguiſhed, yet in Him are they but his owne moſt ſimple being; which may appeare by the enſuing reaſons.
1. If all the excellencies of God, his goodneſſe, wiſdome, power, truth &c. be not eſſentially in the perfection of his own being: then muſt they be in him, either as accidents ariſing from his being, or els they muſt come to him from without by ſome other. But in him there can be no accident (as ſhal appeare in the next chapter) neither yet can they come to Him from without. For ſo his being ſhould not be good, powerfull, nor true of it ſelfe, nor he wiſe in Himſelfe, but by the influence of another: So ſomething ſhould be given before him, greater and more excellent then hee, from whom theſe perfections ſhould come unto Him. For nothing can be in defect, but by ſomething which is in act or perfect being, which raiſed it from not being to that eſtate which it hath in poſſibilitie of further perfection. But it is granted at firſt, that nothing can bee of greater excellency than God. Therefore the dignities of God are eſſentially in the perfection of his owne being, and ſo are his abſolute and eſſentiall Being.
2. Every thing whoſe goodneſſe, power, wiſdome, glory, &c. are not eſſentially one with the being thereof, muſt of neceſſity be in defect, and in poſſibility only, to become that which it is not. But the being of God cannot bee ſuch. For ſo ſhould not he be God eternally. So alſo his goodneſſe, power, glory, &c. ſhould not be infinite. But theſe things are impoſſible. Therefore his goodneſſe, power, glory, &c. are eſſentially his very being; And Hee is eſſentially his owne goodneſſe, glory, wiſdome, power, &c. For the being is alwaies convertible with that whoſe being it is, as every man is a reaſonable creature, every reaſonable creature is a man, ſee, log. cap. 8. n. 2.
3. Whatſoever is ſimple and utterly uncompounded, muſt needs be pure and one in it ſelfe: neither can it be this and that; one and another; for ſo the ſimplicitie were taken away. But the being of God is ſimple and uncompounded, as ſhall appeare by and by. Therfore in Him is nothing but his owne pure eſſence or being. So then his goodneſſe, truth, wiſdome, glory, &c. is no other thing than himſelfe; nor he any other thing than his goodneſſe, wiſdome, or glory &c. Nor his goodneſſe, any other thing in Him than his power &c. nor his truth, than his wiſdome &c. nor any other dignity, any other thing than another, to wit, in that one perfection of his moſt pure and abſolute being, which compriſes all theſe. Which pure being, becauſe it is neither underſtandable, nor nameable by us, we ſpeake of goodneſſe, of power, &c. as of the effluences or prime acts thereof, in which it is one, and they one in it, with the concord of ſameneſſe or unitie of being; but with reſpect of one toward another, they are this one, and that other, with the difference of concord, or concord of difference. For though wee ſay truly, goodneſſe, is God himſelfe, and God is wholly goodneſſe; yet not excluſively; For truth is God himſelfe, and God is wholly truth; yet not excluding Almightineſſe, eternity, &c. Therefore goodneſſe, truth, eternity, &c. are different with the difference of concord, not of oppoſition, ſee chap. 9. note (h)
4. Whatſoever hath the infinity of being, muſt of neceſſity bee eſſentially and actually, whatſoever it is poſſible to be. But God hath the infinity of being as was proved cap. 3. Therefore he muſt be. 1. of Neceſſitie, not by chance. 2. Eſſentially, not an accident, nor accidentally: for ſo he might both be, and not be. 3. Actually whatſoever He is: not with poſſibility of being that which He is not: for ſo there ſhould be defect of being, which cannot ſtand with the infinitie of being. Therefore God is of neceſſity eſſentially, and actually goodneſſe, eternity, power, wiſdome, will, truth, glory, life, &c. and convertibly. And this is it (as farre as I know) which God ſaith of himſelfe, Exod. 3.14. I am that I am, or I will be that which I will be. Whereby we may know, firſt that whatſoever is in God, is eſſentially and actually himſelfe as is ſhewed. Secondly, that all the underſtanding or wiſdome of the Creature, Angels, & Men, being all finite, cannot conceive what he is in Himſelfe, being altogether infinite. This the Chaldean wiſdome knew well enough, foreign. Becauſe the ſupereſſentiall being excels all words or ſignification, all thoughts, all the uttermoſt exceſſe of underſtanding, as the Clarian oracle confeſſed foreign, his name cannot bee contained in words: And therefore doth Iacob, Gen. 32.29. and Manoah Iud. 13.18. enquiring herein receive an anſwerleſſe anſwer, becauſe it is a wonderfull ſecret, and beyond their knowledge. No not Moſes himſelfe, like to whom there aroſe no Prophet, whom Iehova knew face to face Deut. 34.10. might ſee the face of his glory. Exod. 33.20. onelyonly the Mediator, becauſe hee knew that name. Pſal. 21.14. Ioh. 8.55. was exalted above every name that is named in this world, or in the world to come. Eph. 1.21.
Seeing then that all the excellencies of God in their infinitie are his very being; it followes from hence as a corollary or conſequence. Firſt, that God is wholly or abſolutely perfect in himſelfe. Secondly, that he is but one.
The reaſons of the firſt.
1. Where the whole power of being is infinitely, there no excellency can bee wanting but as it hath the infinitie of being, and thereby differs infinitely from not being; ſo all defect or want muſt needs be farre therefrom. But the whole power of being is in God infinitely, as hath beene proved. Therefore God in himſelfe is wholly perfect.
2. Moreover ſeeing Hee is the firſt cauſe of all being, and tooke nothing from any other (as was ſhewed in the firſt reaſon) therefore it is neceſſary that He be perfect in Himſelfe.
3. Whatſoever is actually all that it can be, muſt needs bee perfect in it ſelfe. But God is ſuch (as was ſhewed in the fourth reaſon) Therefore God is pure perfection in himſelfe, not having any thing of weakeneſſe, of want, of poſſibility to be a more excellent or perfect than he is.
The reaſons of the ſecond Conſequence, That God is One.
1. An infinite being is that which holdeth all beings in it ſelfe, and is not it ſelfe comprehended of any other. By which it is apparent, that of infinites, there can bee but one, and conſequently but one God. For if there ſhould be mo Gods; every one infinite; then every one muſt hold in himſelfe the being of the other and ſo ſtill there could be but one infinitie, and if they be not contained one of another, then they cannot be infinite, and ſo not God, who is already proved to be infinite; and therefore but one.
2. If there be ſeverall indiviſible almighties, or Gods of ſeverall infinite power; then it muſt follow, that none of theſe powers are abſolutely infinite, becauſe each one hath not the infinite power of the other: and beſides, that all theſe infinite powers are conjoyned with infinite weakeneſſe, becauſe they muſt bee mutually ſubject to the infinite power one of another, or if they bee not ſubject each to others power, it will follow that none of their powers is infinite. And ſo none of theſe ſuppoſed Gods, to bee God indeed. Therefore there is one only God Almighty.
3. Whatſoever is ſuperexcellent, muſt be ſuch as cannot bee equalled by any other. For multitude abates the dignitie of one, as many kings of equall power in a commonwealth would make that ſtate no kingdome. And if there be many Gods, one muſt be equal'd with another, and ſo none ſhould bee ſuperexcellent. But it is manifeſt in reaſon, and before proved, Chap. 4. R. 3. that God is ſuper excellent in all his dignities. b Therefore God is one alone. This argument with many other inductions to the like purpoſe you may reade in Athanaſius in his oration againſt the Gentiles.
4. One individeable and peculiar being cannot belong to more than one, as the being of Thomas cannot be the very ſame being which is of Peter or Iohn, but the being underſtood by this name (God) is one individeable and peculiar being, as was put in the beginning of cap. 1. Therefore it cannot belong to more than one.
5. If there be two Gods, or moe, it is neceſſarie that they bee diſtinguiſhed by ſomething added either to one or to both; which addition, if it be an accident, whether it be of inherence, or circumſtance, will not make ſuch difference, but that in eſſence they may be one: and if no accident can be in God (as ſhall by and by appeare) then this kinde of difference will bee none: but if the addition make an eſſentiall difference, then the being muſt be compounded: but ſuch a being cannot be God, which muſt be independent, and uncompounded.
6. Beſides, ſeeing they muſt be in the higheſt degree of being, and that He unto whom wee confeſſe, is proved to be infinitely and eſſentially good, wiſe, powerfull, true, glorious, eternall, &c. it muſt needs bee, that whatſoever differs therefrom in the exceſſe of being muſt be infinitely ill, fooliſh, weake, falſe, contemptible, of no continuance, and ſo none at al, ſee hereto Plotini Enuead. lib. 7. cap. 23.
The truth of this the Holy Scripture confirmes Deut. 4.35. & 39. The Lord is God, and there is none but he alone. Deut. 6.4. and Mar. 12.29. Heare O Iſrael, The Lord our God is one Lord. Mal. 2.10. HaueHave we not all one Father? hath not one God made us? Mar. 12.32. There is one God, and there is none but He. 1 Cor. 8.4. There is none other God but one. Eph. 4.6. There is one God and Father of all, which is aboue all, and through all, and in you all.
Notes.
(a) TO be more excellent or perfect than Hee. Carol. 1. Re. 3.] Tho. Aquinas lib. 1. Cap. 28. cont. Gent. to this concluſion brings another reaſon; which is this. In every kinde or order of beings there is ſomething moſt perfect, whereby every thing in that kinde is to be meaſured, becauſe that the greater or leſſe perfection of every thing is tryed, by how much it is nearer to to that moſt perfect being, or further off: therefore in the order of being alſo, there muſt be one thing moſt perfect, which is God; who if hee were not moſt perfect, could not be the common meaſure of all things. For reſpect to the perſon I would faine have let this reaſon ſtand, but that it ſtands not with reaſon nor the truth: for it puts the Creator and the creature in one ranke or order of being, and the difference onelyonly in degrees of perfection, and imperfection, which can no way bee admitted: for the being of God is abſolute, and of it ſelfe; the being of the creature is onelyonly of Him; His infinite, theirs finite: and how can that which is infinite, be a meaſure to that which is finite? what proportion is there betweene them? doth not the Creator which is infinite differ as much from that which is in the higheſt perfection of being created and finite, as from that which is in the loweſt? doth not he as much exceed an Angell, or a man, as the leaſt more of duſt on the earth? how then is that true which the Prophet hath, Eſay 40.15.17. All nations are unto him a… nothing, yea leſſe than nothing; and vanitie, as the duſt in the balance, which no man puffs away becauſe it hath no weight. And that he ſhould thinke this reaſon good, or the compariſon tollerable, is ſo much the more to bee marvelled at; becauſe that in the ſame booke, Chap. 32. he proves that nothing can bee affirmeable of God and the creature univocably, but onelyonly analogically Chap. 34. And againe, in his queſtions on the firſt booke of the Senten. diſt. 8. q. 6. 7. Though all created beings be brought into the orders and diſtributions of being, which wee call predicaments, either directly or collaterally: yet hee proves that God can no way bee brought into any predicament; and that becauſe his being conteines the excellencies of all beings, as the cauſe and ſuſteiner of all. And if he cannot come into the predicament of ſubſtance, either as the moſt generall ſubſtance affirmeable of all, or as any thing conteined thereunder, becauſe his being is ſimple and without addition, or difference, much leſſe can he be brought into any other predicament. And if wiſdome be in God, as his very being, and ſubſtance; but in an Angell as a qualitie onelyonly: What affinitie or neereneſſe can there be betweene a qualitie in one, and the ſubſtance of another? therefore the compariſon of perfection and imperfection is in the creatures onelyonly, and not with the Creator: for as the diſtance is endleſſe from not being to being; and therefore the leaſt atome could not bee brought out from not being into being but by an infinite power; ſo againe from a finite being, how excellent ſoever in reſpect of other finites, the diſtance is as great to a being that is infinite. For as in a number actually infinite (if any ſuch could be) five could not be conteined oftner than ten, nor one than five; ſo the greateſt per…ection of a finite being, is as neere unto nothing, and as much exceeded by an infinite Being, as that which is accounted the meaneſt of Beings.
(b) § 1. Therefore God is one alone, Corol. 2. Re. 3.] If the Fathers and Hiſtorians of the Church, till toward foure hundred yeeres after Chriſt, recorded the Hereſies of thoſe times, as of the divers ſects of Chriſtians; I thinke they were too light of beleefe to ſettle their thoughts in things ſo foule, and filthie; So againſt Nature, if not impoſſible. But if not beleeving them, they thought themſelves forced to proclaime them Hereticks that were ſaid to doe ſuch deeds. Becauſe the ſhameleſſe lying Ethnicks put ſuch things upon the Chriſtians, by the malice of the Devill invented, onelyonly to diſgrace the glorious faith: it was a worſe deede to brand the Chriſtian name with ſuch villanie, onelyonly becauſe the enemies of the faith were paſt all ſhame to lay ſuch things to their charge. For in all heatheniſme you ſhall not read of any deeds ſo foule, of any opinions ſo farre from reaſon: but if they whom they call hereticks were only the cenſurers of all opinions in thoſe times, themſelves being Libertines or Atheiſts, and ſo among other their opinions broached what liked them beſt concerning Chriſtianity; I ſee no reaſon why they ſhould be called Hereticks more than Celſus, Porphyrie, Lucian, and ſuch profeſſed adverſaries, or any of the Philoſophers that were before: for if hee onelyonly can bee an Hereticke, who being baptiſed, doth ſtubbornely maintaine a falſe opinion contrarie to ſome article of our faith; How can the Manichees be counted Hereticks who were neither baptiſed, nor acknowledged one God, nor beleeved his Scriptures, but as another prophane writing ſo farre as they liked it; who worſhip't the Sunne, the Moon, and all their Idoles: and although they celebrated their aſſemblies in comming together as the Chriſtians; yet can you account thoſe myſteries of Beelzebub to be Chriſtian, which were performed with ſuch accurſed uncleanneſſe; as I muſt forbeare to write; which I could hardly have beene brought to beleeve, if S. Auguſtine himſelfe, who had been among them, and proves it by witneſſes, had not recorded it de Haereſ. Cap. 46. The filthines of the Gnoſticks was yet more abhominable, if it be poſſible to be true which they write; will you account them Chriſtians? The Philoſopher Plotinus, no Chriſtian Ennead. 2. lib 9. intituled againſt the Gnoſticks ſhewes the falſhood of their opinions concerning the creation of the world, and proves that in the government thereof their opinion was more wicked than that of Epicurus: and though Simon the Sorcerer was baptiſed, Acts. 8. yet when his gall of bitterneſſe had made him a profeſſed enemie, and father of all thoſe hereſies that followed; will you count him a Chriſtian? Therefore you may with the Apoſtle ſay of theſe, of Cerinthus, of Carpocrates, and of many of the reſt; They went out from us, but they were not of us. But becauſe I am buſied in things of more importance than this (and yet the honour of the Chriſtian name is no ſmall matier) I will moſt brieflie recount the contrarie opinions, whether they be of the elder Philoſophers, or the later Hereticks, as they have beene gathered, by the moſt ancient among the Fathers, Irenaeus, Epiphanius, S. Auguſtine and others: I ſay, moſt briefly and onelyonly for a taſte, that you may love the truth the better, and adore that mercy which hath manifeſted it unto us. And therefore I will not tell you of Varros thouſands of gods, nor trouble you needleſlie with remembrance of thoſe gods of the Heathen, which you may reade in the holy Scripture, and know better by Maſter Seldens juſt Commentarie de Djs Syris, if you underſtand Latin.
§ 2. Above fortie diſagreeing opinions among the Philoſophers concerning the gods, are reckoned up by Cic. de natura Deorum. lib. 1. of which ſome directly gainſay this concluſion of the Vnitie of the Godhead: for although Antiſthenes confeſſed there was but one God, the God of all nature; yet he added, that there were divers Gods for divers peoples and countries. Xenocrates ſaid there were eight gods, in the ſeven planets, and one that ruled over all the Starres. Anaximander held many gods, and ſo many gods, ſo many worlds; but ſaid that theſe gods were brought forth in time, and after many ages dyed againe. Al…meon ſeemed to acknowledge three gods, inaſmuch as he gives divinitie to the Sunne, to the Moone, and to the ſoule of man. Xenophanes would have all that is infinite to be god, whether in being, or in working, as he held the underſtanding. Democritus would have all the Ideas or repreſentations of things being, and that underſtanding whence they proceed, and mans underſtanding alſo to be gods. The inconſtancie of the Philoſophers in their owne opinions brought us in yet more gods. Cleanthes one while ſaid the world was god, ſometime the ſoule, whereby it was quickned, and governed; then againe the pure and uppermoſt ayre that compaſſeth the whole Globe of heaven and earth; ſometime the Starres, otherwhile reaſon; as ſo the reſt, as you may heare hereafter. And if the Philoſophers, the guides were blind, it is no marvell though the blockiſh rout ran into all Idolatrie, as they are deſcribed Wiſd. Chap. 14. But to ſuppoſe it reaſonable to give honour to the memorie of the dead, who where founders of cities, or procurers of ſome great and publike good, becauſe they (though dead) were thought to favour and maintaine their owne endeavours: or to be ſo unreaſonable, as to thinke with the Aegyptians, that there was ſomething divine in all thoſe things by which they received any kinde of good; and ſo to worſhip men, horſes, birds, ſerpents, wolves, dogs, and cats. See Iuvenall. Sat. 15. Cic. de natura Deorum lib. 3. yet what could ſo mad the old Romanes not onelyonly to allow all the hee gods, and the ſhee gods of others; but to conſecrate imaginations, as Victory, Concord, P…ace; yea and among theſe their owne plagues and puniſhments, as the Ague, Mildew, and blaſting, ill fortune, &c? Cic. loc. cit.
§ 3. But there was no opinion among all theſe more fooliſh than that which went out in the name of the Hereticks. Cerdon firſt of all Auguſt. cont. adverſ. leg. & Proph. l. 2. c. 12. ſaid there were two gods; one good, whom they called Oromazes, and another ſtark naught, whom they named Areimanius. This opinion his ſcholer Marcion upheld, but added*Tertullian, who diſpu es againſt him in five books, hath it not, nor Irenaeus, and Auguſtine brings it doubtfully out of Epiphanius. a third whom he called the Iuſt. After that the Gnoſticks recal'd the opinion of the two gods with many additions. The Manichees alſo followed this madneſſe, and added their fiction, that the good God ſet upon the wicked god to have ſuppreſt him. but in that conflict the powers of darkeneſſe tooke many parts of the good god priſoners, and tyed them unto earthly m…tiers; for the ranſoming of which, this good but verie weake god, takes great thought, but as theſe parts of his come to be eaten in the matiers wherein they are tyed, by their Cathariſts or Puritanes, they are parted from the impure matiers, and ſo reſtored to the God againe. Are theſe Hereticks? are theſe Chriſtians? found you any thing like to this among the pure naturalliſts of the heathen? Phil. Mornay de verit. Chriſt. Relig. Cap. 2. drawes this opinion of two gods by the autoritie of Plutarch de Iſide & Oſiride. Firſt from Zoroaſter, and ſo among the Perſians: thence to the Manichees. It is true, that Manes their father was a Perſian; but it is manifeſt that Plutarch was moſt groſly deceived, firſt in the circumſtance of the time, wherein hee miſtakes about ſome foure thouſand two hundred yeeres, a great fault in an Hiſtorian: for if Zoroaſter lived in the reigne of Ninus, as the beſt Records doe make him, See Fra. Patr. in Zor. about three hundred yeeres after the floud, it will not be above eight hundred ninetie, or nine hundred yeeres before the deſtruction of Troy, which is put about the yeare of the world two thouſand eight hundred fortie; ſo that Plutarch who makes him to have lived five thouſand yeares before the deſtruction of Troy, makes him above two thouſand yeeres elder than Adam. Then in the ſubſtance of the matier, the miſtaking is nothing leſſe: for by the diligence of worthy men, divers of thoſe magicall oracles of Zoroaſter, who was the Sonne of O…omazes, Plato Alcib. 1. are come to light, and printed at Paris in the yeare one thouſand ſixe hundred and ſeven, and before that many more of them gathered out of the old autors by Fra. Patricius, and printed at Venice 1593. and ſince that elſewhere. By which it is apparent that Zoroaſter held the myſterie of the Trinitie, in Unitie of the Deitie, and one God above all, the Creator of all things, who according to his owne goodneſſe made every thing perfect and good, as his words witneſſe.
foreign.
For from the Fathers workmanſhip nought runneth waſt,
Or yet imperfect; as though it were made in haſte.
But that every thing according to that order of being which it hath, hath all the perfections that belong therto. Neither can the learned Mornay be excuſed, that having ſeen, and citing Zoroaſter would beleeve Plutarch in that wherein he knew the Oracle of Zoroaſter was quite contrary. He cites his conſent to the Chriſtian poſitions concerning originall ſin, Cap. 7. for the immortalitie of the ſoule, and reſurrection of the body. Cap. 15. yea and for this very point of the Trinitie of Perſons in the Vnity of the Deitie, de ver. Chriſt. Rel. Cap. 6.
foreign
foreign.
The Father having made all things, to th' Second wiſedome gave:
Whom all mankind account the firſt, all honour due to have.
But how could Plutarch, ſo grave a Writer be ſo miſtaken? Hee flouriſhed in the Reigne of Trajan, before which time Simon Magus had taught that God did not make the world, but certaine Angels: which opinion his Scholler Menander upheld: and over and above the filthineſſe with women, and things offered to Idols, the Nicholaitans alſo. Cernthus yet added, that the God which made the world, was but a lower power, who did not ſo much as know the true God, Iren. lib. 1. Ca. 25. From theſe, and eſpecially from Menander and the Nicholaitans, proceeded the Gnoſticks, though not under that name til afterward. Theſe vaunted of all knowledge, & held Plato as one that knew little or nothing of Philoſophie; And this their high knowledge they boaſted to have out of the Oracles of Zoroaſter, which they pretended to have, & thence falſly gave out what they liſt, to bring the holy Scripture into contempt. By the falſhood and impudency of theſe it ſeems that Plutarch was deceived; which yet is further manifeſt in this, that in the ſame place, de Iſ. & os. hee mentions the opinion of the Chialiſts, as the doctrine of Zeroaſter: wherein by his gloſſe Cerinthus had corrupted the holy Text Apoc. 20. as the Turks at this day underſtand their Paradiſe. Now this doctrine of heaven upon earth (for ought that ever I read) was never mentioned in any prophane Writer before the time of S. Iohn: but it was no new matier for Plutarch to be deceived in matiers of Religion; as well that of the Chaldees, further from his knowledge; as in the Swine and Aſſe of the Iewes; which he might have knowne better, if by the Iewes themſelves he would have beene informed: See I. S. de Diis Syris ſynt. 2. Ca. 16. But to returne to our Hereticks; for all theſe follies and contrary opinions afore mentioned, if you compare with the reaſons and authorities aforeſaid, will vaniſh into nothing. Of all the hereſies about this point there is none ſo wicked, as that which Auguſtine writes ſomewhere to Baſilides, Contr. Adver. leg. ſupra; who firſt durſt affirme, that the God which the Nation of the Iewes honoured, was not the true God; Then he writes that Carpocrates, denyed that God gave the Law to Moſes: elſwhere that Cerdon affirmed, that the God of the Law and the Prophets w…s not the Father of Chriſt, de haer. Cap. 21. this laſt the Iewes like well of; but to us all theſe are one hereſie, who hold according to that which is Heb. 1. That God which at ſundry times, and after ſundry manners had ſpoken of old to the Fathers, ſpake to us in theſe laſt dayes by his ſonne. For evidence of which, becauſe it is the ground of all our hopes, you ſhall have a reaſon or two; and if you deſire moe, read the bookes of Tertullian againſt Marcion, eſpecially the third, fourth, and fift.
1. § 4. If that God, which was honoured by the Nation of the Iewes, whom the Chriſtians acknowledge the Father of Chriſt, be not the true God; then it will follow, either that the true God hath hitherto beene utterly unknowne to the world, or elſe that ſome of thoſe falſe gods (as we terme them) whom the heathens worſhipped, as Jupiter, Iuno, Neptune, &c. muſt be the true God: But both theſe things are falſe. Therefore the God which the nation of the Iewes adored was the true God. Now that none of the gods of the heathens could be the true God is manifeſt by this, that (although they were lyars) yet durſt never any of them take this to himſelfe, that he was God; as may appeare by the anſwer of that Apollo of Cla…os, where after a long deſcription of God, by which yet hee would uphold devill-worſhip, he concludes with a lye of him and his fellowes: foreign. This is God: but wee Angels are a little portion of God: where (you ſee) to ſave his credit and uphold his ſacrifices he gave himſelfe out as a part of God, as if the being of God were diviſible into parts. Moreover, whereas the true God in regard of his Lordſhip and power over the creature, might challenge the ſervice and obedience thereof and give rules how he would be worſhipped thereby, as he did to Abraham, Moſes, &c. yet none of theſe devills ever taught their worſhippers any other ſervice to themſelves, but as enemies of mankinde toReade further to this purpoſe the ſecond booke of S. Auguſt. de Civit. Dei and ſee what Religion they taught their worſhippers: murder one another, as is manifeſt by the ſacrifices of Molech, and other Idoles of the Canaanites Pſal. 106.37.38. And in prophane writers, who knowes not the altar of the ſhe-devill among the Tauri, which had no ſacrifices, but of mans blood, ſtrangers, and enemies overcome in warre? Such was the altar of Saturne among the Cretians, and Carthaginians, and ſuch a Prieſt for Iupiter Chamon was Buſiris in Aegypt: And Marius upon a dream which the devill ſhewed him, became the butcher of his owne daughter Calphurnia. Beſide this, if any of theſe gods of the heathens had beene the true God; as their will, ſo their wiſdome, goodneſſe, and juſtice ſhould have beene knowne unto men. Their will you ſee was murder, their wiſdome ſuch, that their chiefe fortune-teller Apollo of Delphi was called foreign, of his crooked and doubtfull anſwers which hee made concerning ſuch things to come as he did not know, or knowing would yet deceive therein as a devill. Compare herewith the anſwers of God to Gedem, to David, &c. As their wiſdome, ſuch was their goodneſſe: for what can bee remembred wherein any of theſe devils did ever any good to any nation, countrie, citie or private man, wherein the providence and wiſdome of man was not chiefe? as you may account the ſafetie of the Athenians in their wooden wals at Salamis, to the wiſdome of Themiſtocles. And although Caſtor and Pollux ſaved Simonides for his ſong, yet they ſlew his hoſte and all his friends. And for their power it eaſilie appeares how weake it was, in that they could not defend their owne right in man; which doubtleſſe they had, if any among them had beene the true God: but at the name of Chriſt all their worſhippers forſooke their ſervice; and ſet them at naught: ſo that their foreign, whether he would or no, muſt plainely confeſſe, as as he did to Auguſtus after the birth of Chriſt.
foreign,
foreign.
The Hebrew Childe mee bids, who o're the Gods doth reigne,
To leave this houſe; and to returne to Hell againe.
Now to the other part of this long hiſtoricall argument, it is likewiſe plaine, that the true God hath not hitherto been unknown unto the world: for neither could it ſtand with His goodneſſe, and mercy to ſuffer the moſt holy men to wander ever in errour, and to ſpend their beſt thoughts and devotions on him that was no God, and thereby alſo to be unjuſt to himſelfe, not onelyonly refuſing the honour due to him, but alſo excluding himſelfe for ever out of that right which he hath in his creature: for who will now acknowledge any God hereafter beſides him, in whom we have hitherto beleeved, and acknowledged the moſt High? neither yet could it ſtand with his truth, to ſuffer the truth of his own being to be for ever concealed from man, that with all humilitie and deſire hath hitherto ſought it. If then neither any of the heathen gods were the true God, neither yet can it ſtand with the Goodneſſe, Iuſtice, or Truth of the true God, to denie to man that knowledge of himſelfe, which man was capable of; nor to refuſe that ſervice which hee could doe Him: it muſt needs follow of neceſſitie, that the God which the Nation of the Jewes worſhipped, which we acknowledge the Father of Chriſt, is the true God; and this his devilſhip was forced to acknowledge.
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foreign.
OnelyOnly the Caldees, and Hebrewes, have learn'd true wiſdomes love;
Who ſelfe-begotten God and King in puritie adore.
Where you muſt, underſtand that Abraham the Caldee and his ſonne Izaac and Iacob are put in the firſt place, and after all they that hold the faith of Abraham, the honor of Hebers race.
2. Either that God which the Iewes did ſerve, and wee by his owne inſtruction know to bee the Father of Chriſt, was the true God; or elſe that other ſuppoſed true God cannot bee free from the uttermoſt injuſtice that can bee done. But this laſt is impoſſible: therefore the former is true. The conſequence is neceſſarie: for if God the Father of Chriſt bee not the true God; all the world hath hitherto been utterlie ignorant of the true God: and if that ſuppoſed god ſhould either condemne all the world to hell for ignorance of himſelfe, when hee had afforded no meanes to know him, it were the uttermoſt injuſtice that could bee done, and to ſave all indifferentlie, all being ignorant, as well them that cared not to know and ſerve him, as them that made it their whole life and ſearch, and thought themſelves borne for no other end, were as great injuſtice on the other ſide. Therefore that God which the Iewes knew and ſerved, is the true God.
3. That God whoſe wiſdome is infinite, muſt needs bee the onelyonly true God. But the Nation of the Iewes worſhipt that God of infinite wiſdome; which appeares in this, that Hee alone declared from the beginning what ſhould come to paſſe at the laſt, which no other God or Idole of the Heathens hath done; if they have, ſhew it: Let it appeare that they are able to doe either good, or ill. This argument might not be paſſed over, becauſe it is the reaſon which God himſelfe uſeth to juſtifie himſelfe. Eſay Chap. 41. verſ. 21.22.23.26.27. And could that God of Baſilides and Cerdon be content to be thus dared to his face, to yeeld his honour to another, if he had either might, courage, or juſtice? This ſottiſh opinion was not worth halfe this paines and time; neither have I vouchſafed it to Baſilides: but that wee of the Gentiles, which were once farre off and ſerved thoſe Idoles, may know, and bee thankfull that we are now by Chriſt drawne neere unto God, that is rich in mercy to all them that call upon Him. For is God the God of the Iewes onelyonly, and not of the Gentiles? yes verely, even of the Gentiles alſo Rom. 3.29. And he is that one God, and there is none other, there is no other God beſide him. Reade Eſay 45. and eſpecially verſes 5.18.20.21. & 22. And if you require further proofe hereof by authoritie of holy Scripture, reade that elegant treatiſe of S. Origen to this purpoſe foreign lib. 2. Cap. 4. and the anſwer to the contrarie objections you ſhall finde in Irenaeus lib. 4. and Epiphanius haer. 23.