Body of Divinity, Book 2 · Chapter 6
CHAP. VI. That GOD is Great in his Nature, Works, Authority, a necessary Essence, Independent, wholly One.
GOd is exceeding Great, 1 Kings 8. 42. 2 Sam. 7. 22. Psal. 95. 3. and 96. 4.Deut. 32. 3. and 99. 2, 3. and 145. 3. Tit. 213. God is great and greatly to be praised, and who is so great as our God? He is great:Nihil magnum, ni…i magnus Deu…
1. In his Nature and Essence.
2. In his Works.
3. In his Authority.
His name is Great, Ier. 10. 6, 11. Iosh. 7. 9. his power is Great, Psal. 147. 5. his acts are great, Psal. 111. 1. his judgements are great, Exod. 7. 4. he is great in counsel, Ie▪r. 32. 19. and mighty works, Deut. 32. 4.
There is a double Greatness,Of Gods Perfection.
1. Of quantity or bulk, and that is an attribute of a body, by which it hath very large bodily dimensions, as a mountain is a great substance, the Sun a great body; and this cannot be found in God, who is not a body, but an Immaterial Essence.
2. Of Perfection, Worth and vertue, and that is abundance of all excellenciesGreatness is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largeness of all excellencies. and largeness of whatsoever makes to perfection of being, and this is in God. He is so perfect every way that he stands in need of nothing. God is absolutely and simply perfect, because he hath all things which are to be desired for the chiefest felicity.
He is perfect: 1. In the highest degree of perfection, simply without any respect or comparison. 2. He is perfect in all kindes, 1 Iohn 1. 5. Iohn saith, he is light, in which there is no darkness, *The Apostle by an Hebrew pleonasm, saith the same thing twice illustring it by the contrary. Reasons of Gods Perfection. 1. That which is the chiefest being and Independent, is most perfect. 2. That which is infinite in Essence, can want nothing. 3. The more simple a thing is, the more perfect.that is, Perfect and pure without the least mixture of the contrary, the author and cause of all perfections in all the creatures, they are all in him, but more perfectly, and in a perfecter manner. God is most absolutely perfect, Iob 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture, attributed to God, which signifie this, are
1. Schaddai, which is as much as One sufficient to help himself, or one that gives nourishment to all other things, and therefore (Gen. 17. 1.) when God was to make a Covenant with Abraham, to leave all earthly things, and so trust in him onelyonly, he brings this argument, that he is such was sufficient God.
2. Gomer, The verb is used five times in the Psalms; *Psal. 7. 10. and 7. 6, 8. and 137. 9. Psal. 56. 3. and 11. 1.as much as perfect from the effect, because God doth continually preserve to the end.
3. Tom, Iob 37. 16. It signifieth both Simple and Perfect.
4. Calil, à Col. omnis, that in which all good things are.
God is perfect:Rom. 12. 2.
1. Essentially, he is perfect in and by himself, containing in him all perfections eminently, Matth. 5. 48. he hath all needful to a Deity.
2. Nothing is wanting to him, he hath no need of any other thing out of himself,Perfect in the general, is that to which nothing is wanting, therefore that is most perfect, to which agreeth no imperfection. Iob 22. 2, 3. Psal. 16 2.
3. Originally, he is the cause of all perfection; what hast thou, which thou hast not received? Iames 1. 17.
4. Operatively, all his works are perfect, Deut. 32. 4.
A thing is perfect:
1. Negativè, which wanteth nothing which is due by nature to its integrity.
2. Primativè, which wanteth no perfection, and so God onelyonly is Perfect.Little works of nature and of providence have a greatness in them, considered, as done by God. 2 Sam. 22. 31. All Gods works are perfect, Gen. 1. 31. Alphonsus was wont to say, If he had been of councel with God in the making of his works, he should have made some of them melius & ordinatius, Ezek. 36. 23. Iob 38. 34, 35, 37. Isa. 40. 12. Elihu alledgeth Gods works to Iob, to shew his greatness, Iob 36. 27. 28, 29. and 37. 1. to 7. Reasons why Gods works are great: 1. He that worketh most universally, unlimittedly, supremely, must work great things. 2. He that works most wisely, must needs do great things, Psal. 104. 24. 2. He that works most mightily and powerfully, must needs do great things, Isa. 43. 13. 4. He that does all this most easily, must needs do great things. Psal. 33. 6.
2. God is great in his works, Deut. 4. 36. Psal. 111. 2. Iob 5. 9. Gods perfection stands in an infiniteness of goodness (Matth. 19. 17.) wisdom (Rom. 11. 33.) power, (Gen. 17. 1.) perfect wisdom, goodness, righteousness, moderation, holiness, truth, and whatsoever may possibly be required to grace, and commend an action, that is found in the whole course and frame of Gods actions; the work of Creation is a perfect work, he made all things in unsearchable wisdom; no man could have found any want of any thing in the world, which might be reasonably desired; no man could have found there any evil thing worthy to be complained of. The work of providence is perfect, all things are carried in perfection of wisdom, justice and goodness. So is the work of Redemption likewise perfect. The perfectest measure of justice, wisdom, truth, power, that can be conceived of, doth shew it self forth in that work.
Reason. Such as the workman is, such must the work be, a perfect Artists workmanship will resemble himself. The perfection of God, is his incomprehensible fulness of all excellencies, he is absolutely and simply perfect.
Object. Why doth God use the help of others?
Ans. Not out of need, as the Artificer his Instruments, so that he cannot work without them; but out of choice and liberty, to honor them the more. Hence sometimes he will use no means at all, sometimes contrary means, to shew that they help not, and that we should not rely upon them.
Object. Why is there sin in the world, seeing God needs not any glory that comes to him by Christ, and by his mercy in pardoning of sin? Why doth he suffer it.
Answ. Because sin is not so great an evil, as Christ is a good, and therefore God would not have suffered sin, if he could not have raised upto himself matter of honor; God makes an Antidote of this poyson.
Object. How comes it to pass, that God makes one thing better then he did at first? as in the Creation, all things had not their perfection at first.
Answ. Those things were perfect ex parte operantis, he intended not they should have any farther perfection at that time; the essence of nothing can be made better then it is, because it consists in indivisibili. God makes not our graces perfect in us, because he aims at another end.
Gods perfection hath all imperfections removed from it, 2 Tim. 2. 13. Titus 1. 2. Iames 1. 3. There be six imperfections found in every Creature: 1. Contingency. 2. Dependence. 3. Limitation. 4. Composition. 5. Alteration. 6. Multiplication.
Now God is free from all these. He is 1. A necessary Essence. 2. Independent. 3. Unlimited. 4. Simple. 5. Unchangeable. 6. Wholly one. Three of these, viz. Gods Simplicity, unlitedness in respect of time and place, and unchageableness, I have handled already; I shall speak of the other three, when I have dispatched this Attribute of Gods Greatnes or Perfection.
3. God is great in his Authority.
I have shewed already that he is great in his Nature and Essence, and also in his works; now his greatness in Authority is to be considered.
He is a great King, he hath soveraign, absolute and unlimited Authority overGod is great in his Authority. He is King of Kings, the only Potentate. all things, they being all subject and subordinate to him; for at his will they were and are created. This is signified by the Title of The most high, so frequently given him in Scripture. He is the high and lofty one, Isa. 57. 15.
1. In respect of place and dwelling, he is in heaven, Eccles. 5. 2. above theGod is most high. The Greatness of Gods authority standeth in two things: 1. The universality of it, Gods authority reacheth to all things; the whole world, and all creatures in it are subject to his will and disposing. 2. The absoluteness of it, what he willeth must be done. clouds.
2. In respect of Essence, he is high indeed, unexpressibly high, the high God, Gen. 14. 22. the Lord most high, Psal. 7. 17.
3. In respect of Attributes, he hath more wisdom, power, justice, mercy, then all creatures.
4. In respect of State and Dominion; he is exalted in Authority, power, jurisdiction; he is above all, as Commander of all.Absolute Dominion is a Power to use a thing as you please, for such ends as you think good. God hath a double power and authority over the Creature: 1. As an absolute Lord. 2. As a Judge, according to which double power he exerciseth two kindes of acts, Actus Dominii, and Iudicii. 1. He hath an absolute soveraignty over all the Creatures, and hath no rule to govern the Creature by, but his own will, Dan. 4. 17, 32. Ephes. 1. 11. He can do the creature no wrong in any of his dispensations. Four things he doth to the creatures, as an act of Soveraignty. 1. He gives the Creature what being he pleaseth. 2. He appoints it to what end he pleaseth, Rom. 9. 22. 3. He gives it what law he will, here come in acts of Justice and Mercy. 4. Orders all their actions by his effecting or permitting will. 2. He resolves to govern these creatures Modo Connaturali, suitably to their own natures: He gives reasonable creatures a Law, which they must know and approve, and the service they perform to him must be reasonable. Gods Soveraignty here below is seen in ordering. 1. Natural causes, which act from an instinct of nature, and are carried to their end by a natural necessity. 1. In acting them according to their natures, for the ends he appointed them. 2. In restraining their acting sometimes, that fire shall not burn. 3. In acting them above their natures, the rock shall yield water. 4. In acting them contrary to their natures, fire shall descend. 2. Voluntary causes, acting from a principle of reason, and the liberty of will, Prov. 16. 11. Psal. 33. 15. Prov. 21. 1. in ordering their thoughts, apprehensions, counsels, affections.
God hath supreme dominion and power over all creatures, to order them as he pleaseth, Iob 9. 12. and 33. 12, 13. and 34. 13, 14. Ier. 16 6. Isa. 45. 9. Dan. 6. 26. Rom. 11. the 4. last verses. and 9. 15, 16, 17, 18.
Dominion in the general is twofold:
1. Of jurisdiction, whereby he ruleth all subject to him, as he pleaseth.
2. Of propriety, whereby he having a right to every creature, may order it as he pleaseth.
The first is implyed in that of Iames 4. 12. there is one Law-giver, who is able to save and to destroy.
The second, in that he is called the Lord of the earth; and all the beasts of the field are said to be his.
Gods Dominion is that absolute right and power, whereby he possesseth all things as his own, and disposeth of them as he pleaseth, God over all, Rom. 9. 5. Ephes. 4. 6.
Reason. The supreme excellency of his nature; whereby he is infinitely above, not onelyonly those things which are actual, but likewise possible.
Gods first dominion of jurisdiction hath these parts:
1. To Command.
2. To forbid; as Adam the eating of the tree.
3. To permit: thus he suffers sin to be, being Supreme Lord.
4. To punish or reward.
Secondly, his dominion of propriety consists in these particulars:
1. That he can order every thing as he pleaseth for his honor and glory, Psal. Rom. 9. 17.8. 1. the strange punishments laid on Pharoah, were for this, God raised him up to shew his glory.
2. He is bound to give none account of what he doth; that is true of God,Rom. 9. 20. which the Papists attribute falsely to the Pope, none may say to him Cur ita facis?
3. He can change and alter things as he pleaseth, Dan. 2. 21. as when he bid Abraham kill his Son, and the Israelites take the Egyptians goods.
4. He can distribute his goods unequally to whom, and when he pleaseth, to one health: sickness to another.
The adjuncts of this dominion:
1. It is Independent on any other, he hath this Dominion of himself, as he is God of himself, Dan. 4. 17. Ezek. 21. 25, 26.
2. Universal; it comprehends all places, times; this Kingdom is everlasting, God rules in heaven, earth, hell, Iames 5. 4.
3. Full and Perfect, 1 Chron. 29. 11, 12. His Dominion is infinitely greater then all others.
4. It extends to the soul and heart; God is called the Father of Spirits, theHeb. 12. 9. hearts of Kings are in his hand; he can terrifie the conscience.
We should first prefer God above all things: The greatest person in any societyConsectaries from Gods greatness in his nature. is set before the rest. The Sun is respected above other Stars; the King above other persons; we should highly esteem his favor, Isa. 40, 12. there is a lofty description of Gods greatness.
Secondly, We should perform all duties to him with the greatest care, diligence and reverence, and in the highest degree; love him greatly, fear him greatly, praise him with all our might, yield unto him a service proportionable to his incomprehensible greatnesse, Great is the Lord, and greatly to be praised, 1 Chron. 16. 25. Psal. 145. 3. and to be feared, Psal. 76. 7, 11.
Thirdly, It is a terror to all those to whom this great God is an enemy. The wrath of a great King is terrible, he must needs inflict great punishments on such a… rebel against him.
Fourthly, Here is great consolation to those to whom he is a Friend and Father; he will do great things for their good, they shall have great happiness.
We should choose the Lord to be our portion, for in him alone is true happinesse,Corollaries of Gods perfection. and contentednesse to be found; in our wants we should confidently go to him for help, he being perfect can supply them.
We should place all our confidence in God alone, expect all good things from him, since he is an inexhausted fountain of all good things; we should imitate him,Deut. 18. 13. Matth. 5. 48. Be perfect as our heavenly Father is perfect. Let Patience have her perfect work. Let us perfect holinesse in his fear. Those which would be excellent Orators propound to themselves Cicero and Demosthenes to follow. Paul pressed on forward; Labor first to be perfect in heart, Psal. 119. 80. then in your wayes. This may serve alsoPsal. 18. 22. to comfort the godly against their weaknesses; God will make his works perfect. He that hath begun a good work in them, will perfect it; they should be comforted therefore against all their imperfections to which they are subject in this life, and seek perfection from him. He will supply all their wants, bear with them here, and make them perfect in the other life, 1 Cor. 15. 28. the understanding shall have1 Cor. 13. 10. perfect sight, the will perfect goodnesse, the heart perfect joy.
We should not mutter under any affliction; for he himself cannot do better then he doth, he makes all things perfect, Eccl. 3. 11. Every thing beautiful in its season, this is the most perfect state and condition for thee, and so account it, God hath perfect wisdom, power, love.
Let us not be puffed up with any thing we do to him; the Papists abound in this when they maintain merit; for that supposeth some eminency, as if God needed their graces, obedience and service; but let us walk more humbly; say rather, If I had no corruption in me, if I could do every duty required with as much purity as Angels; yet this would adde nothing to thee; thou art a perfect God, perfectly happy, though I were not at all.
Gods works are wonderful great; farre exceeding the power of all creatures,Consectaries from Gods great works. There is a twofold greatnesse in the works of God. 1. In the bulk or quantity of them, as the work of Creation. 2. Of quality or vertue, Gen. 1. 16. The Moon is a great light, in regard of light and influence, excellency and usefulnesse to the world. See Iob 37, 38, 39. either to do the like to them, or to stop and hinder them. Let all the men on earth lay their hands and heads together, let all Kings unite their counsels and their forces; Can they make an Earth-quake, a Whirlwinde? Can they make the thunder to roar? Can they cause the flashes of lightening to flame out? It is not a mortal worme to whom the course of nature will submit it self. And if God will that these effects be wrought, what can any man, all men do for the hindering thereof?
2. Gods works are unsearchable, and past finding out, Iob 5. 9. Who can dive into the secrets of Nature, and tell us the true reason of the Winde, the Earthquake, the Thunder, the Rain, the Snow? We cannot dive into the bottom of Gods Works, nor finde them out by any study or wisdom.
3. We should so much the more honour, dread, and wonder at God, by how much we can lesse comprehend his works.
4. Let us learn often to contemplate God in his Works; see his Goodnesse, Greatnesse, Wisdome, Power in them, and so we shall profit much in the knowledge of him.
The exaltation of God is a terror to those who will needs be his Enemies, andConsectaries from Gods being most high. slight and disesteem him, as the greatest part of men do. O how unhappy are they, that have so high and so a great a person to be their Enemy, seeing they have nothing to save themselves from his wrath.
2. We should labour to exalt him now, by striving to form and fix in our selves a most reverent esteem of him, and by exercising in our selves this vertue of honouring God, often reviving in our mindes these thoughts, How high is God, and making them familiar with him; Oh how excellent is he that hath made and governs all! Why do I not esteem him more and more! The more we can lift up our hearts to exalt God, the more we shall grow in all holinesse and righteousnesse.
3. His friends and servants shall also be exalted at last, though for a time despised and set light by.
We should often and seriously consider of this great Perfection of Gods Nature, Authority and Works. The very Saints and Angels have a Negative Imperfection, though not a Privative; they are not deprived of that which should be in them, but there are many Perfections which they have not. God is simply and universally Perfect; and he only hath all kinde of Perfection, according to his Essence.
God is a Necessary Essence.Mihi verò dicendum videtur Nihil extra Deum esse absolutè necessarium, sed tantum ex hypothesi. Attamen esse necessarium secundum quid, viz. ex hypothesi, reicuique fateor, vel contingentissimae poterat accidere. Twiss. Animadvers. in collat. Armin. cum Iun.
Contingency is found in the Essence of every creature, it might not have been, as well as have been; it may not be, as well as be; there was once a possibility of its not being; as there is now a possibility of its not being; yea, there was an equal or greater possibility of its not being, then its being.
God is a necessary Essence; it is absolutely necessary that he should be, and he cannot but be, and be as he is, and his actions upon himself are altogether and simply necessary; they must be as they be, and cannot but be so.
God is Independent, Isai. 44. 6. Revel. 1. 8. and 21. 6. and 22. 13. Rom. 11. 35, 36.
Every Creature as a Creature, is Dependent, and hangs upon some other thingIndepēdentia est proprietas Dei, qua quoad essentiam, subsistentiam & actiones à nulla aelia dependet causa, cum à seipso fit, subsistat & agat. Wendelinus. John 1. 3. Act. 17. 25. Ab independentia Dei non differt sufficientia, qua ipso in se & à se sibi & nobis sat habet, nullaque re indiget: cum omnia alia uti à Deo dependent, ita sibi ips…s minimè sufficiant. Proprietatem hanc indigitat nomen Dei Schaddai. then it self, and ows its being and continuance to another, Nehem. 9. 6. It hath causes of its being, from which, of which, by which, and for which it is; and further then these causes did, and do contribute to its being, it cannot be. The Angels have an efficient cause and end, and they do as much stand indebted to God for their being and continuance as the poorest worm; and would no more have been without God, nor continue to be, then the silliest Gnat; but God is altogether Independent of himself, by himself, for himself; he hath no causes, but is to himself in stead of all causes.
He is what he is, without any help from any other thing; as himself shews in his Name, I am that I am.
There are many things which have a beginning from some other thing; there must be something therefore that is of it self, or else we should wander infinitely, a self-essence and subsistence. Gods being is neither ab alio, ex alio, per aliud, nor propter aliud.
We should acknowledge God to be a Necessary and Independent Essence.
3. God is wholly one, Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10.Gen. 17. 1. & 35. 11. Wendelinus. foreign. Hom. Il. β Rex unus est apibus, & dux unus in gregibus, & in armentis rector unus; multo magis mundi unus est rector, qui universa, quaecunque sunt, verbo jubet ratione dispensat, virtute consummat. Cyprian. de Idolorum vanitate. Vide Grot. de Relig. Christ. l 1. p. 6. Psal. 18. 32. and 86. 10. Deut. 4. 35, 39. and 32. 39. Psal. 18. 31, 45. Isa. 44. 6, 8. Ephes. 4. 5, 6. 1 Pet. 2. 9. Mark 12. 2, 19, 32. 1 Cor. 8. 5. John 17. 3. 2 Sam. 2. 2. Isa. 42. 36. and 44. 1. and 45. 5. and 21. and 48. 11, 12. Hinc disces (inquit Plato Epist. 13. ad Dionysium) scribam ego scriò necne: Cum scriò, ordior Epistolam ab uno Deo; cum secùs, à pluribus. Unde igitur ad homines opinio multorum Deorum persuasióve pervenit? Nimirum ij omnes, qui coluntur ut Dii, homines f…erunt, & idem primi, ac maximi reges: sed cos aut ob virtutem, qui profucrant hominum generi, divinis honoribus affectos esse post mortem; aut ob beneficia, & inventa, quibus humanam vitam excoluerant, immortalem memoriam consecutos, quis ignorat? Lactant de ira Dei. All creatures are subject to multiplication; there may be many of them, and are many; many Angels, Men, Stars, and so in the rest. Not one of them is singular and only one so; but one might conceive that there should be more; for he that made one of them, can make another and another, and as many as he pleaseth; but God is simply one, singular and sole Essence; there neither is, nor can be more then one God, because he is the first and best Essence; and there can be but one first, and one best. He is Infinite, and there can be but one Infinite, because either one of them should include the other, and so the included must needs be finite, or not extend to the other, and so it self not be Infinite.
There was a first man, and a first in every kinde of creature, but not any Absolute first save God: one Eternal, and one Incomprehensible, saith Athanasius in his Creed.
There can be but one chief Good, which we desire for it self, and all other things for it, say the moral Philosophers; and this must needs be God, for no infinite Good can be conceived but He.
Some places of Scripture simply deny other gods; and others exclude all but this one God; Though there be gods many, and Lords many; that is, that are so called,In respect of some excellent Majesty, and glory above others, Angels are called gods, Heb. 1. 6. and Psal. 97. 7. and Magistrates, Psal. 82. 6. in respect of usurpation, the Devil, 2 Cor. 4. 4. 1 Cor. 8. 5, 6. Primò Omnis multitud… revocanda est ad unitatem. Cum igitur in mundo multae fint Creaturae, revocari eas oportet ad unum primum Creatorem. Secundò, Res omnes sunt per aliud, ergo reducendae erint ad unum per se. and reputed by men, who deceive themselves in their own imaginations; yet to us (in the Church) there is but one God. Zech. 14. 9. after Christ shall come, the Gentiles with the Jews shall all worship one and the same true God.
That which is perfect in the highest degree can be but one; because that oneThat Latine phrase (Si Diis placet) is a more Ciceronian then Christian expression. Mat. 4. 10. We must love him only, have one heart for one object. must contain all Perfections; that which is omnipotent can be but one; if one can do all things, what need is there of many gods? if there were more gods then one, we might and ought to do service to more then one, to acknowledge them, praise and love them, and be at least in minde ready to obey them. If they should command us any thing, we might lawfully seek to them for what we need, and give thanks to them, for what we received. But the Lord professeth himself to be a jealous God, and cannot endure any Copartner in worship. The Romans refused Christ, because they would have had their gods with him, and he would be worshipped alone without them.
He is one God
Not numerically, *Unity here noteth not number but rather a denial of multititude; for unity as it denotes number, leaves also a place for a second and third, at least in apprehension and conceit; though there be but one Sun, yet we may conceive of a hundred. Deus est monarcha mundi. Rex unicus est…. Homer. Essentia Dei unica est unitate absolutissima, non generis, speci…i, subjecti, accidentis, causae, consensus, sed numeri quae unitas est restrict issima. Vide Cornel. à Lapide in Deut. 6. 4. Atheomastix lib. 2. cap. 9.as one is a beginning of number (for that is a quantity) but transcendently, as Ens and unum are counted only one, solely and alone God; there cannot be two Infinites in Essence, for then one should not have all the other hath in it; God is Infinite, for of his Greatnesse there is no end.
Secondly, Others would be imperfect or superfluous, he being Infinite and Perfect.
Thirdly, From his Absolute Lordship, and Dominion over all; He is King of Kings, and Lord of Lords. My God (said Luther to the Pope) will make your God know, that you are too weak for him. If there were two Gods, there would be a strife between them (as between Caesar and Pompey) who should be the greater and chiefest of all. God may be said in a special manner to be one, two several wayes.
1. For the Purity and Simplicity of his substance, which is not compounded with any thing else. For that is most truly and properly one, which is nothing but it self, and hath no other thing mixed with it. God is so pure and simple an Essence, that he is not compounded so much as of parts.
2. From his Singularity, because there are no more Gods but one, God is notDeut. 6. 4. Is…. 43. 10. He is God, and there is none else, Deut. 4. 35. and 32. 39. Un…m non superaddit enti aliquid po…itivum, but notes only Negationem compositionis & divisionis. One God in opposition to multitude, there is none besides him, and to mixture, Quicquid est in Deo est Deu…: So Zech. 14. 9. his Name one, that is, his worship shall be without humane mixture, and without multitud…s, one way of worship. All Christians, Iews and Turks agree that there is but one God. only One, but he is also the only One. He is such a one as hath no Copartners in worship. Both which Titles are expresly ascribed unto God in the Scriptures: Both that he is One, and that he is the only One. God is not only Unus, but also Uni…us, or to use St Bernards word, Unissimus. If that word may be used, he is of all things the Onest. Socrates and Plato in their definition of God, ascribe to him Unity, with particular respect unto his singularity.
Pythagoras his advice to his Scholars was to search the Unity.
There is a threefold Unity; *Dr Rainolds against Hart.First, of Persons in one Nature, so there is one God, Deut. 6. 4. The second, of Natures in one Person, so there is one Christ, 1 Cor. 8. 6. Thirdly, of sundry Natures and Persons in one quality; so there is one Church, Cant. 6. 8. The Socinians reject these three Unions, because they so far transcend reason, and they receive not those things, which their reason cannot comprehend.
The more we content our selves with God only, the happier we are; he is theConsectaries from Gods unity. Christians should be one in affection, as God is one in Essence. Mal. 2. 10. John 17. 21. Eph. 4. 3. to 7. Act. 4. 32. only infinite Riches, Wisdom, Goodnesse; how happy are they that have him in quo omnia? spend all thy pains in getting him.
2. If he be your enemy, there is none else to rescue you; he is God, and there is none else; he will destroy, and none shall be able to deliver out of his hands.
3. It shews the wickednesse of those, which set up other gods, besides the true God. The Epicure makes his belly, and the covetous man Gold his god. Some worship stocks and stones; this is a great dishonour to him: the Papists worship the Crosse, Invocate Saints and Angels, make a god of the Pope.
The Heathens were guilty of Polytheism, *The Gentiles although they were Polytheists, yet are called Atheists, Ephes. 2. 12. not worshipping him which is the only true God, they worshipped none, Gal. 4. 8.they worshipped many gods: they had their Dii majorum, and Minorum gentium. Hesiod reckons up thirty bAugust. lib. 4. de Civitate Dei. Et Va…ro lib. 1. de Rebus Divinis.thousand gods; They had their Dii mortui Idols, Mortales men, and Mortiferi lusts. The Romans had their Capitol full of gods, yet the Geese preserved it, whom Augustine thus derides, Dii dormiebant, anseres vigilabant. The Manichees said there were two gods: The Tritheites that there were three.
The Heathens multiplied gods, because men cannot be happy without Associa…s they thought God could not see, Isa. 55. 8, 9.
This is the very first of all Gods Commandments, Thou shalt have no other gods before me. If there were more, for us not to acknowledge, adore and honour them, were a wrong and act of injustice against them; so the first and foundation of all the rest of the Commandments, should be a most injurious and unlawful Command; and therefore we must either conceive of him, which gave that Commandment, as a most envious, vain-glorious, arrogant and self-seeking God, that could not endure that other gods, perhaps his equals, should enjoy their due glory and homage (which were most absurd and blasphemous) or else we must needs confess that which is the truth, That he forbad us to make any other, because there is no other, cCum praeter unum Israelis Deum in Scriptura aliorum quoque Deorum fit mentio, vel fictitii intelliguntur Dii; quales gentilium fuerunt vel impropriè dicti Dii, quales sunt summi Magistratus, qui Dei in hisce terris vices gerunt. Psal. 82. 6. Wendelinus. Apollinis oraculum apud Porphyrium legitur, quo ait caeteros Deos aereos esse Spiritus, colendum autem unum Hebraeorum Deum; cui dicto …i parent Apollinis cultores, jam tales esse desinunt: si non parent, suum Deum mendacii accusant. Grotius. Variety is the pleasure of nature, but unity is the businesse of Nature. Holiday.and he would not have us mis-place our devotion and service, by tendring it to that which is not god.
If there be many gods, then either they must all be Subordinate, one being Superiour; or else Coordinate each being equal to other. If one be inferiour to another, that which is at the Command of another, or exceeded by another, is not God; if coordinate and equall, then one of them may crosse another; or many may hinder one, and what can be hindered in its working is not God.
If there be more gods, they cannot be Eternal; for an Eternal being admits not of multiplicity; for that is Eternal which is simply first; and that which is simply first hath nothing of as long a continuance as it self.
God united heaven and earth, and made them one world, the Sea and the Land, and made them one Globe; soul and body, and made them one man; Jews and Gentiles, and made them one Church; Adam and Eve, and made them one flesh, nay, God and man, and made them one Christ.