Book 2 Part 1 Chapter 2 Section 6 (p. 44)
Without Beginning, and without any Ending.
That this God is Eternal, without Beginning, and without End. This Proposition is warranted by the holy Apostle, Rom. 1.20. from what may be seen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we shall soon impeach his Godhead, and Atheism will obtrude upon us. The Psalmist doth fully declare this Truth, Psal. 90.2. "Before the Mountains were brought forth, or even thou hadst formed the Earth, or the World, from everlasting to everlasting, thou art God." And the same in Moses, Deut. 33.27. "The Eternal God is thy Refuge." Isa. 57.15. He is called the High and Lofty One, that inhabiteth Eternity. And again, Isa. 63.16. "Thy Name is from everlasting." Psal. 93.2. "Thou art from everlasting." Hab. 1.12. "Art not thou from Everlasting, O Lord, my God." So that we may say, all the Gods whose beginning is known, are Vanity; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving a plain Description of Christianity, as it respects the Knowledg of God; and partly, for that we have already in some measure Evinced the Eternity of the Godhead, when we discoursed of the Unity of the Essence and Nature of the Father, Son, and Holy Ghost; otherwise we might by sundry Arguments illustrate this Truth, which yet is best defended, by the Evidence of the Scriptures alledged.
Sunday, February 1, 2009
Saturday, January 31, 2009
Section 5: Of the Nature and Essence of God
Book 2 Part 1 Chapter 2 Section 5 (p. 43-44)
Of the Nature and Essence of God
That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, not these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscriptible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6.18. "But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built," Jer. 23.24. "Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord?" 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony, John 4.24. "God is a Spirit:" To which, agrees that of the Apostle, 2 Cor. 3.17. "Now the Lord is that Spirit." By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composition, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demonstrate this Divine Being, we shall find more room to admire with Humility, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. So that Augustin might well say (as he is quoted by Mr. Monk) "No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruit fuller; no where do we err with greater danger." 1 Cor. 15.34. "Some have not the knowledg of God. I speak this to your shame." For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.
Of the Nature and Essence of God
That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, not these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscriptible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6.18. "But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built," Jer. 23.24. "Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord?" 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony, John 4.24. "God is a Spirit:" To which, agrees that of the Apostle, 2 Cor. 3.17. "Now the Lord is that Spirit." By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composition, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demonstrate this Divine Being, we shall find more room to admire with Humility, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. So that Augustin might well say (as he is quoted by Mr. Monk) "No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruit fuller; no where do we err with greater danger." 1 Cor. 15.34. "Some have not the knowledg of God. I speak this to your shame." For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.
Friday, January 30, 2009
Section 4: Of the Essence of the Holy Ghost.
Book 2 Part 1 Chapter 2 Section 4 (p. 42-43)
Of the Essence of the Holy Ghost.
That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9.14. "Who through the Eternal Spirit, offered himself", &c. Here the Holy Spirit is openly said to be Eternal, and though his word Eternal (I acknowledg) is often used to express the Duration of that which one had a Beginning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to everlasting, Psal. 90.1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expressly called God, Acts 5.3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1.1, 2, 3. "And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light." Psal. 104.30. "Thou sendest forth thy Spirit, and they are created." And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15.26. Not by Order, or Designation only, for so the Angels, or Men, many be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his sending: "But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father." And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16.28, 30. "I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father." Upon this the Disciples reply, "Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou comest forth from God." The Disciples here cannot into only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15.26. is better understood of the Nature whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Appointment only, sith both Angels and Men have frequently received such Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, "There was a Man sent from God, whose name was John." 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. "These three are one." If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Father and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11.20. Mat. 12.28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17.14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8.19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Substance of God, even as the finger of a Man, is of the substance and nature of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either we must hold, that the Holy Spirit is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.
Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.
Of the Essence of the Holy Ghost.
That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9.14. "Who through the Eternal Spirit, offered himself", &c. Here the Holy Spirit is openly said to be Eternal, and though his word Eternal (I acknowledg) is often used to express the Duration of that which one had a Beginning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to everlasting, Psal. 90.1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expressly called God, Acts 5.3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1.1, 2, 3. "And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light." Psal. 104.30. "Thou sendest forth thy Spirit, and they are created." And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15.26. Not by Order, or Designation only, for so the Angels, or Men, many be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his sending: "But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father." And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16.28, 30. "I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father." Upon this the Disciples reply, "Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou comest forth from God." The Disciples here cannot into only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15.26. is better understood of the Nature whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Appointment only, sith both Angels and Men have frequently received such Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, "There was a Man sent from God, whose name was John." 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. "These three are one." If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Father and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11.20. Mat. 12.28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17.14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8.19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Substance of God, even as the finger of a Man, is of the substance and nature of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either we must hold, that the Holy Spirit is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.
Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.
Thursday, January 29, 2009
Section 3: The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.
Book 1 Part 1 Chapter 2 Section 3 (p. 40-42)
The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.
As Christian Doctrine knoweth but one only true God, so it recommendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the [Calvin. Institutes] Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Trinity, hath very near affinity with the Language of the Holy Ghost. 1 John 5.7. "There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; there three one One." We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush upon that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1.16, 17. "For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him, and for him: And he is before all things, and by him all things consist." These things are spoken of the Son of God, as appeareth vers. 15. who is expressly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1.8 compared with vers. 17, 28. "I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty." The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41.4. "I the Lord First, and with the Last I am he." Again, Isa. 44.6. "I am the First, and I am the Last, and beside me there is no God." Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John. 1.1, &c. "In the beginning was the Word, and the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made." The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self, even as God is said to be the First, as before is shewed.
Again, Heb. 1.2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, και χαρακτηρ της υποστασεως αυτου, Character substantia, as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing; For unto what shall we liken God, or where-with shall he be compared? But of the Son 'tis said, "Who being in the form of God, thought is not Robbery to be like, or equal with God"; and hence his Godhead is further declared, and therefore his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. "Thy Throne, O God, is for ever and ever": There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asserted, Psal. 90.1. "From everlasting to everlasting, thou art God." And the like followeth of these words, "Thou Lord, in the beginning laid the foundation of the Earth, and the Heavens are the Works of thy Hands," Heb. 1.10. with as much truth and clearness, as if we should prove the Eternity and Godhead of the Father, by Gen. 1.1. "In the beginning God created Heaven and Earth"; which I suppose is allowed a cogent Evidence in that respect.
See a full place to this purpose, Mat. 5.2. "His going forth hath been of old from everlasting."
The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.
As Christian Doctrine knoweth but one only true God, so it recommendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the [Calvin. Institutes] Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Trinity, hath very near affinity with the Language of the Holy Ghost. 1 John 5.7. "There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; there three one One." We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush upon that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1.16, 17. "For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him, and for him: And he is before all things, and by him all things consist." These things are spoken of the Son of God, as appeareth vers. 15. who is expressly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1.8 compared with vers. 17, 28. "I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty." The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41.4. "I the Lord First, and with the Last I am he." Again, Isa. 44.6. "I am the First, and I am the Last, and beside me there is no God." Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John. 1.1, &c. "In the beginning was the Word, and the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made." The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self, even as God is said to be the First, as before is shewed.
Again, Heb. 1.2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, και χαρακτηρ της υποστασεως αυτου, Character substantia, as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing; For unto what shall we liken God, or where-with shall he be compared? But of the Son 'tis said, "Who being in the form of God, thought is not Robbery to be like, or equal with God"; and hence his Godhead is further declared, and therefore his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. "Thy Throne, O God, is for ever and ever": There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asserted, Psal. 90.1. "From everlasting to everlasting, thou art God." And the like followeth of these words, "Thou Lord, in the beginning laid the foundation of the Earth, and the Heavens are the Works of thy Hands," Heb. 1.10. with as much truth and clearness, as if we should prove the Eternity and Godhead of the Father, by Gen. 1.1. "In the beginning God created Heaven and Earth"; which I suppose is allowed a cogent Evidence in that respect.
See a full place to this purpose, Mat. 5.2. "His going forth hath been of old from everlasting."
Wednesday, January 28, 2009
Section 2: Of the Order wherein this Knowledg may be considered.
Book 2 Part 1 Chapter 1 Section 2 (p. 38-40)
Of the Order wherein this Knowledg may be considered.
Thus then we approach to consider, what may be known of God, according to that Revelation which it hath pleased him to give us of himself, either by his Holy Writing, or by his Works, and continual Providence. All which we are under strict obligation to take notice of, that we may know him, Isa. 40.26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Heavens declare the Glory of God, and the Firmament sheweth his Handywork. And the Apostle, Rom. 1.20. "For the Invisible things of him from the creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without excuse." So that we shall rather shun, as an idle vanity, this Question, i.e. Whether there be any God? than vouchsafe to answer it, lith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2.19. But our Business is to set forth the Knowledg of the only true God, to which purpose we descend to these Particulars.
1. That God is One, or there is One only true God; best known to Mankind now, by the Appellation of Father, Son, and Holy Spirit.
2. His Essence, or Being, is Spiritual, or Incorporeal.
3. That he is Eternal, without Beginning, without End.
4. He is Omnipotent, He doth whatsoever he pleaseth.
5. He is Omniscient, nothing can be hid from him.
6. He is Just, there is no Unrighteousness in him.
7. He is Good and Holy, there is nothing corrupt in him.
8. He is very Gracious, full of Mercy, no Cruelty is in him.
9. He only is Perfect, so as no Imperfection is in him.
10. His place of residence is in Heaven, yet not confin'd to place.
11. Nothing can be done without his Providence, though contrary to his Will.
12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.
Touching the first Particular, That God is One, &c. It is considerable which is said by some, That Infinity admit not of Plurality, sith only one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been destitute of the knowledg of the One God, in multiplying their [They are noted by some to be 12000] Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) sufficiently shews, there is (in a manner) no end of their number; and consequently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by deluded Men, Rom. 1.25. "Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever." To divert us from which gross darkness, thus saith the Lord, Isa. 45.22. "I am God, and there is none else": And this he speaks to controul the vanity of worshipping or depending upon Idols, or any created thing, vers. 20, 21. How strictly God by Moses recommended this Verity to Israel, we may not be ignorant, Deut. 6.4. "Hear, O Israel, the Lord thy God is one Lord." Exod. 20.3. "Thou shalt have no other Gods before me." To which agreeth that of the Apostle, 1 Cor. 8.4, 5, 6. "We know - that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him." Now if these words, "There be Gods many", &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22.28 & 4.16. & 7.1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, "There are God many", &c. are spoken after the manner of Men only, or according to the foolish concerts of Men. Our Lord Christ, the great Apostle of Christianity, deliver this truth very clearly, when he calls his Father, John 17.3. "The only true God". And confirms the Doctrine of Moses in that behalf, Mark 12.29. "Hear, O Israel, the Lord thy God is one Lord"; making it a part of that greatest and first Commandment, that we hearken diligently to that particular.
Of the Order wherein this Knowledg may be considered.
Thus then we approach to consider, what may be known of God, according to that Revelation which it hath pleased him to give us of himself, either by his Holy Writing, or by his Works, and continual Providence. All which we are under strict obligation to take notice of, that we may know him, Isa. 40.26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Heavens declare the Glory of God, and the Firmament sheweth his Handywork. And the Apostle, Rom. 1.20. "For the Invisible things of him from the creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without excuse." So that we shall rather shun, as an idle vanity, this Question, i.e. Whether there be any God? than vouchsafe to answer it, lith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2.19. But our Business is to set forth the Knowledg of the only true God, to which purpose we descend to these Particulars.
1. That God is One, or there is One only true God; best known to Mankind now, by the Appellation of Father, Son, and Holy Spirit.
2. His Essence, or Being, is Spiritual, or Incorporeal.
3. That he is Eternal, without Beginning, without End.
4. He is Omnipotent, He doth whatsoever he pleaseth.
5. He is Omniscient, nothing can be hid from him.
6. He is Just, there is no Unrighteousness in him.
7. He is Good and Holy, there is nothing corrupt in him.
8. He is very Gracious, full of Mercy, no Cruelty is in him.
9. He only is Perfect, so as no Imperfection is in him.
10. His place of residence is in Heaven, yet not confin'd to place.
11. Nothing can be done without his Providence, though contrary to his Will.
12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.
Touching the first Particular, That God is One, &c. It is considerable which is said by some, That Infinity admit not of Plurality, sith only one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been destitute of the knowledg of the One God, in multiplying their [They are noted by some to be 12000] Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) sufficiently shews, there is (in a manner) no end of their number; and consequently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by deluded Men, Rom. 1.25. "Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever." To divert us from which gross darkness, thus saith the Lord, Isa. 45.22. "I am God, and there is none else": And this he speaks to controul the vanity of worshipping or depending upon Idols, or any created thing, vers. 20, 21. How strictly God by Moses recommended this Verity to Israel, we may not be ignorant, Deut. 6.4. "Hear, O Israel, the Lord thy God is one Lord." Exod. 20.3. "Thou shalt have no other Gods before me." To which agreeth that of the Apostle, 1 Cor. 8.4, 5, 6. "We know - that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him." Now if these words, "There be Gods many", &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22.28 & 4.16. & 7.1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, "There are God many", &c. are spoken after the manner of Men only, or according to the foolish concerts of Men. Our Lord Christ, the great Apostle of Christianity, deliver this truth very clearly, when he calls his Father, John 17.3. "The only true God". And confirms the Doctrine of Moses in that behalf, Mark 12.29. "Hear, O Israel, the Lord thy God is one Lord"; making it a part of that greatest and first Commandment, that we hearken diligently to that particular.
Tuesday, January 27, 2009
Section 1: Of the Knowledg of God, and Jesus Christ whom he hath sent.
Book 2 Part 1 Chapter 2 Section 1 (p. 37-38)
Of the Knowledg of God, and Jesus Christ whom he hath sent.
Although this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly upon the Knowledg thereof, John 17.3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Christianity, that can we but avoid Curiousity, this almost inaccessible Mystery will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remains a great Mystery to the most eminent Apostle, 1 Tim. 3.16.
Nor shall I (if I could) affect lostiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) "That there is no God, but the World it self," (though he doubted whether there were any God at all). The natural result of which conceit is this, "Let us eat and drink, for to morrow we shall die." That we may therefore miss these Rocks, and find the Path of Christian Knowledge concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may to speak); Witness thatthe case of Moses, who desired to see the Glory of God, Exod. 33.1. But the Lord refused, saying, "Thou canst not see my Face, for there is no Man shall see my Face and live." Job 11.7, 8, 9. "Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know?" John 1.18. "No Man hath seen God at any time." And again, 1 Tim. 6.16. "Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see." Hence it's evident, that the full knowledg of God is not attainable in this World; but the most illuminate Christian must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor.9, 12. Yea, it is but a little Portion that we hear of him, Job 26.14 and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor 1.21. That "the World through Wisdom knew not God": And how we are exhorted, that in things relating to God, We "be not wise in our own conceit", Rom. 12.16. with Prov 3.6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accomodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.
Nor is this the only case, wherein we ought to content our selves with humble ignorance in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example, Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will of God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? Who can infallibly and fully resolve it? Do not the greatest Disputer about it, conclude at last, "That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident from the Word of God, and particular from the Words of Christ, Mat. 10.28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, albeit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his overthrow; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.
Of the Knowledg of God, and Jesus Christ whom he hath sent.
Although this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly upon the Knowledg thereof, John 17.3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Christianity, that can we but avoid Curiousity, this almost inaccessible Mystery will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remains a great Mystery to the most eminent Apostle, 1 Tim. 3.16.
Nor shall I (if I could) affect lostiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) "That there is no God, but the World it self," (though he doubted whether there were any God at all). The natural result of which conceit is this, "Let us eat and drink, for to morrow we shall die." That we may therefore miss these Rocks, and find the Path of Christian Knowledge concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may to speak); Witness thatthe case of Moses, who desired to see the Glory of God, Exod. 33.1. But the Lord refused, saying, "Thou canst not see my Face, for there is no Man shall see my Face and live." Job 11.7, 8, 9. "Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know?" John 1.18. "No Man hath seen God at any time." And again, 1 Tim. 6.16. "Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see." Hence it's evident, that the full knowledg of God is not attainable in this World; but the most illuminate Christian must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor.9, 12. Yea, it is but a little Portion that we hear of him, Job 26.14 and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor 1.21. That "the World through Wisdom knew not God": And how we are exhorted, that in things relating to God, We "be not wise in our own conceit", Rom. 12.16. with Prov 3.6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accomodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.
Nor is this the only case, wherein we ought to content our selves with humble ignorance in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example, Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will of God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? Who can infallibly and fully resolve it? Do not the greatest Disputer about it, conclude at last, "That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident from the Word of God, and particular from the Words of Christ, Mat. 10.28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, albeit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his overthrow; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.
Monday, January 26, 2009
Section 2: Of the necessity of preferring the Internal part of Christian Religion.
Book 2 Part 1 Chapter 1 Section 2 (p. 36-37):
Of the necessity of preferring the Internal part of Christian Religion.
How eminently necessary it is to regard the Internal Part of Religion, is apparent from Rom. 2.28, 29. "He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the Flesh; But he is a Jew that is one inwardly, and Circumcision is that of the Heart in the Spirit, whose praise is not of Men, but of God." Not that the Holy Apostle, in this or any other place, either slights or rejects the External part of Religion: for, Rom. 3.1, 2. having occasion to answer an Objection, which some perhaps would make from his former words, gives even Circumcision it self, among the Jews, its due honour. "What advantage then hath the Jew, or what profit is there of Circumcision?" He answers, "Much every way, chiefly because unto them were commited the Oracles of God": Plainly shewing, That the regular way to claim the Priviledges contained in God's Oracles, is, for Men to be imbodied as his Church and Family, by the just observation of his Ordinances. Only this is most evident from the place, that where the Internal part of God's Worship is wanting, the Externals in Religion avail nothing; For the Holy Spirit makes believing with the Heart necessary unto Righteousness, as well as he makes confession with the Mouth necessary unto Salvation, Rom. 10.10. And because we thus find that the Internal part, or belief of the Heart, hath justly the precedency in Christian Religion, I shall propose this method for the more convenient demonstration thereof; discoursing,
1. Concerning the Knowledg of God, and Jesus Christ whom he hath sent.
2. Concerning the denyal of our selves, in point of fleshly Vanities; or, the true Nature of Christian Humility for Sin.
3. Concerning our conformity to Christ in the Spirit of our Minds.
4. Concerning a Christians Hope and Expectation at the appearing of Jesus Christ.
These Particulars I suppose to be comprehensive enough to give us occasion to discourse all those things which relate to the Internal part of Christianity; to which we shall (God willing) now apply our selves. And first to the first Particular.
Of the necessity of preferring the Internal part of Christian Religion.
How eminently necessary it is to regard the Internal Part of Religion, is apparent from Rom. 2.28, 29. "He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the Flesh; But he is a Jew that is one inwardly, and Circumcision is that of the Heart in the Spirit, whose praise is not of Men, but of God." Not that the Holy Apostle, in this or any other place, either slights or rejects the External part of Religion: for, Rom. 3.1, 2. having occasion to answer an Objection, which some perhaps would make from his former words, gives even Circumcision it self, among the Jews, its due honour. "What advantage then hath the Jew, or what profit is there of Circumcision?" He answers, "Much every way, chiefly because unto them were commited the Oracles of God": Plainly shewing, That the regular way to claim the Priviledges contained in God's Oracles, is, for Men to be imbodied as his Church and Family, by the just observation of his Ordinances. Only this is most evident from the place, that where the Internal part of God's Worship is wanting, the Externals in Religion avail nothing; For the Holy Spirit makes believing with the Heart necessary unto Righteousness, as well as he makes confession with the Mouth necessary unto Salvation, Rom. 10.10. And because we thus find that the Internal part, or belief of the Heart, hath justly the precedency in Christian Religion, I shall propose this method for the more convenient demonstration thereof; discoursing,
1. Concerning the Knowledg of God, and Jesus Christ whom he hath sent.
2. Concerning the denyal of our selves, in point of fleshly Vanities; or, the true Nature of Christian Humility for Sin.
3. Concerning our conformity to Christ in the Spirit of our Minds.
4. Concerning a Christians Hope and Expectation at the appearing of Jesus Christ.
These Particulars I suppose to be comprehensive enough to give us occasion to discourse all those things which relate to the Internal part of Christianity; to which we shall (God willing) now apply our selves. And first to the first Particular.
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