The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded
The sum of sacred divinity briefly & methodically propounded : more largely & clearly handled and explained / published by John Downame ...The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...
John Downame d. 1652London: printed by Willi, 1625
[26], 551 [i.e. 563], [1] p. · 188k words · STC 7148.3 · ESTC S5154
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
where God provoking all false gods, and their ⟨p. 40⟩worshippers, to bring their proofs, and to use their strongest arguments, he saith, Let them utter and declare unto us the things that shall fall out. The former things what they were, declare, that we may set our mind unto them, and know the end of them, or the things to come, declare unto us, nay, (saith he) declare but the signs of the things hereafter, that we may know you to be gods. At the length he concludeth, There is none that can declare, there is none that can fore-tell, there is none that can hear your words: A chief man in Zion, in whom behold, behold these things, and to Jerusalem, a Publisher of glad tidings I will give. The sum is, none can declare things immediately, nor at the length to come to pass, nor give any inkling or signification of future things: but all this glory God taketh to himself in Christ, yea, so infinite is this his Knowledge, that even the secrets of all hearts (which God only discerneth) are known unto him: for that is it which the Evangelist John aexpressly noteth, He committed not himself into the hands of the Jews, which after a sort believed in him, because he knew all men, and had no need that any should testify of man; for himself knew what was in man. In another bplace he is said to have seen their thoughts: and Revel. 2. 14 to search the hearts and the reins. Neither doth this knowledge rest here, but it soundeth the bottomless counsels of God his Father, unsearchable of all his Creatures, Revelation 5. The Book with seven Seals in the right hand of him that sate upon the Throne, which none in Heaven, nor upon the Earth, nor under the Earth was able to open, nor so much as to look upon it; this Lyon of the Tribe of Judah, the root of David, by his own Power prevailed to open. Hereof it is, that in the Prophet cDaniel we find him set forth by the name of PALMONI: Then I heard (saith he) a certain Saint speaking, for the Saint said unto PALMONI the speaker, (that is, to Christ, the Interpreter of his Fathers will) How long shall this Vision be?
where God prouoking all false gods, and their ⟨p. 40⟩worshippers, to bring their proofes, and to vse their strongest arguments, hee saith, Let them vtter and declare vnto vs the things that shall fall out. The former things what they were, declare, that we may set our minde vnto them, and know the end of them, or the things to come, declare vnto vs, nay, (saith hee) declare but the signes of the things hereafter, that wee may know you to be gods. At the length hee concludeth, There is none that can declare, there is none that can fore-tell, there is none that can heare your wordes: A chiefe man in Sion, in whom behold, behold these things, and to Ierusalem, a Publisher of glad tydings I will giue. The summe is, none can declare things immediately, nor at the length to come to passe, nor giue any incling or signification of future things: but all this glory God taketh to himselfe in Christ, yea, so infinite is this his Knowledge, that euen the secrets of all hearts (which God onely discerneth) are knowne vnto him: for that is it which the Euangestlist Iohn aexpresly noteth, Hee committed not himselfe into the hands of the Iewes, which after a sort beleeued in him, because hee knew all men, and had no need that any should testifie of man; for himselfe knew what was in man. In another bplace hee is said to haue seene their thoughts: and Reuel. 2. 14 to search the hearts and the reines. Neyther doth this knowledge rest here, but it soundeth the bottomlesse counsels of God his Father, vnsearchable of all his Creatures, Reuelation 5. The Booke with seuen Seales in the right hand of him that sate vpon the Throne, which none in Heauen, nor vpon the Earth, nor vnder the Earth was able to open, nor so much as to looke vpon it; this Lyon of the Tribe of Iudah, the root of Dauid, by his owne Power preuayled to open. Hereof it is, that in the Prophet cDaniel wee find him set forth by the name of PALMONI: Then I heard (saith he) a certaine Saint speaking, for the Saint said vnto PALMONI the speaker, (that is, to Christ, the Interpreter of his Fathers will) How long shall this Ʋision be?
PALMONI is a compound word, and signifieth as much as to have all ⟨p. 41⟩hidden and secret things ready told, and as we use to speak, at ones fingers ends most absolutely and perfectly known, which is the proper Epithet of our Saviour Christ, in whom are hidden all the treasures of Wisdom and Understanding, and who is said to be in the Bosom of the Father: yea, who is the very Wisdom of God, as manifestly appeareth, by conference of the two Evangelists, Matthew and Luke: for that which Christ saith in MATTHEW, dBehold, I send among you Prophets, and Wise-men, and Scribes, &c. LUKE chath it, Therefore also the Wisdom of God saith, I will send among you Prophets and Apostles, &c. Last of all, he is called Eternal, Psalm. 93. 2. Thy Throne is established from before then (meaning any time, whereof a man may say then) thou art from everlasting. And that this Psalm is spoken of Christ, appeareth in the very first beginning, Jehovah reigneth. Solomon in his Proverbs fdoth notably enforce the same, JEHOVAH possessed me in the beginning of his way, before his works, before then. Before the World was I anointed, before the beginning, before the first things of the Earth, when yet there were no deeps was I brought forth, when there were no Fountains heavy with water, when yet Mountains were not fastened, before the Hills was I brought forth, yet he had not made the Earth, nor streets, no not the beginning, nor dusts of the inhabited World. When he fitted the Heavens, there was I: when he appointed the circuit upon the face of the Deep, when he fortified the Clouds above when he strengthened the Fountains of the Deep, when he laid his Decree upon the Sea, that the waters should not pass the commandment of his mouth, when he appointed the foundations of the Earth. And hereunto serveth that to the Col•ssi••s gBegotten before all Creation, or before any thing was •reated, and therefore from everlasting. Agreeable whereunto is that whereby he calleth himself in the hRevelation, Alpha, and Omega, the beginning, and the end, which was, and which is, and which is to come. And in JOHN, ibefore ABRAHAM was ⟨p. 44⟩made, I am. Again, kGlorify me, O Father, with the glory which I had before the World was with thee. That also to the lHebrews, where he is said to have offered up himself, by his everlasting Spirit, is very pregnant to prove his Eternal Deity.
PALMONI is a compound word, and signifieth as much as to haue all ⟨p. 41⟩hidden and secret things ready told, and as wee vse to speake, at ones fingers ends most absolutely and perfectly knowne, which is the proper Epithete of our Sauiour Christ, in whom are hidden all the treasures of Wisedome and Vnderstanding, and who is said to bee in the Bosome of the Father: yea, who is the very Wisdome of God, as manifestly appeareth, by conference of the two Euangelists, Matthew and Luke: for that which Christ saith in MATTHEW, dBehold, I send among you Prophets, and Wise-men, and Scribes, &c. LVKE chath it, Therefore also the Wisedome of God saith, I will send among you Prophets and Apostles, &c. Last of all, hee is called Eternall, Psalm. 93. 2. Thy Throne is established from before then (meaning any time, whereof a man may say then) thou art from euerlasting. And that this Psalme is spoken of Christ, appeareth in the very first beginning, Iehouah raigueth. Salomon in his Prouerbs fdoth notably inforce the same, IEHOVAH possessed mee in the beginning of his way, before his workes, before then. Before the World was I anoynted, before the beginning, before the first things of the Earth, when yet there were no deepes was I brought forth, when there were no Fountaines heauy with water, when yet Mountaines were not fastened, before the Hils was I brought forth, yet he had not made the Earth, nor streets, no not the beginning, nor dusts of the inhabited World. When hee fitted the Heauens, there was I: when he appointed the circuit vpon the face of the Deepe, when he fortified the Cloudes aboue when he strengthned the Fountaines of the Deepe, when he laid his Decree vpon the Sea, that the waters should not passe the commandement of his mouth, when hee appointed the foundations of the Earth. And hereunto serueth that to the Col•ssi••s gBegotten before all Creation, or before any thing was •reated, and therefore from euerlasting. Agreeable whereunto is that whereby he calleth himselfe in the hReuelation, Alpha, and Omega, the beginning, and the end, which was, and which is, and which is to come. And in IOHN,
And when by him God made all Ages, the times and courses of all things, must not he the Maker and Beginner of Time, be himself before all Time? But that of all other is most emphatical, where he is called mThe Father of Eternity, not only eternal, but Eternity it self, and the Author of it.
And when by him God made all Ages, the times and courses of all things, must not he the Maker and Beginner of Time, be himselfe before all Time? But that of all other is most emphaticall, where he is called mThe Father of Eternity, not onely eternall, but Eternity it selfe, and the Author of it.
Thirdly, being the Son and begotten, as before appeared, he must needs be understood to be of his Fathers Essence. For he that begetteth, and they that are begotten, are all of one nature, especially, he that hath not the like, but the same very Essence, and whole God-head in him. As he is therefore Consubstantial, so is he coequal with his Father. A son is inferior to his father, because his father is more excellent then he, in priority of Time, in priority of Dignity: For his Wisdom and other parts, which the son by instruction receiveth from him. Again, because he bestoweth freely this benefit upon his son, to beget him: for fleshly Parents in gender voluntary of their free will and election, not by nature. These things set aside, a son (who hath not the same, but the like nature with his father) were equal with him. How much more therefore is this true in the Son of God, who is not of the like, but of the selfsame nature and Essence with his Father, and in whom none of the things before alleged can take place? Priority of Times there is none, for all are Coeternal, nothing unperfect: for what is the God-head, but perfection it self? Neither doth the heavenly Father like unto fleshly Parents beget his Son voluntarily, so as he might have begotten him, or left him unbegotten, or may beget moe: but he begetteth him by nature, and therefore him alone.
Thirdly, being the Sonne and begotten, as before appeared, hee must needes bee vnderstood to bee of his Fathers Essence. For he that begetteth, and they that are begotten, are all of one nature, especially, he that hath not the like, but the same very Essence, and whole God-head in him. As he is therefore Consubstantiall, so is he coequall with his Father. A sonne is inferiour to his father, because his father is more excellent then hee, in priority of Time, in priority of Dignity: For his Wisedome and other parts, which the sonne by instruction receiueth from him. Againe, because hee bestoweth freely this benefit vpon his sonne, to beget him: for fleshly Parents in gender voluntary of their free will and election, not by nature. These things set aside, a sonne (who hath not the same, but the like nature with his father) were equall with him. How much more therefore is this true in the Sonne of God, who is not of the like, but of the selfesame nature and Essence with his Father, and in whom none of the things before alleaged can take place? Priority of Times there is none, for all are Coeternall, nothing vnperfect: for what is the God-head, but perfection it selfe? Neyther doth the heauenly Father like vnto fleshly Parents beget his Sonne voluntarily, so as he might haue begotten him, or left him vnbegotten, or may beget moe: but hee begetteth him by nature, and therefore him alone.
Fourthly, He sendeth forth the Holy Ghost out of his own substance, and therefore is indeed and truth God, if (as shall be proved anon) the Holy Ghost himself be God.
Fourthly, Hee sendeth forth the Holy Ghost out of his owne substance, and therefore is indeede and truth God, if (as shall bee prooued anon) the Holy Ghost himselfe be God.
Fifthly, The works which only belong to God, Christ doth the same, and that in the same manner, as he saith in oJOH, Whatsoever the Father doth, the same the Son doth likewise. And pagain, My Father worketh hitherto, and I work. Whereupon, truly and rightly the Jews concluded, that he made himself equal with God. It were long to go through all, but to select the chief and principal among all the works of God, none is more near, and inward to the Sacred Majesty, then the Eternal Election which is within himself, and known only to himself, and whereof he alone doth keep the Book. This is attributed unto Christ, John 15. You have not chosen me, but I have chosen you that you might bring forth fruit, and that your fruit may remain: which properly meant of the dignity and office of Apostle-ship, whereunto Christ had chosen them, giveth them withal this comfort, that as they had this honour to be the Arch-Masons, and Master-Builders of the Church, which is the House of the living God: so themselves were lively stones of that spiritual Building: and to have part in the fruit, which by their Ministry, they should reach forth, for the everlasting good of many, in qsaving of themselves, as well as others; without which, their joy had not been full. And aptly doth this follow, as the Root and Fountain of that most Honourable Title, to be his friends; which he had vouchsafed to give unto them immediately before. But more manifest is that, John 13. 18. I speak not of you all, I know whom I have chosen. But it behooveth that the Scripture should be fulfilled, He that eateth bread with me, hath lift up his heel against me. The circumstance, of exempting one of the Apostles out of the number of the blessed, making his Election the cause of this their difference. ⟨p. 46⟩referring the same to his own secret knowledge: and finally, opposing to the Chosen, him that should betray him, the rson of destruction, as afterwards he calleth him (who yet in familiarity of conversation, was a choice and special friend, eating bread continually at his Table) show plainly, that he speaketh of Election unto life. As other swhere he doth, when speaking of his second Coming unto Judgement: he saith, The Son of man shall send his Angels with a great sound of a Trumpet, Who shall gather together his Elect from the four winds, &c.
Fiftly, The workes which only belong to God, Christ doth the same, and that in the same manner, as hee saith in oIOHH, Whatsoeuer the Father doth, the same the Sonne doth likewise. And pagaine, My Father worketh hitherto, and I worke. Whereupon, truely and rightly the Iewes concluded, that hee made himselfe equall with God. It were long to goe thorow all, but to select the chiefe and principall among all the workes of God, none is more neere, and inward to the Sacred Maiesty, then the Eternall Election which is within himselfe, and knowne onely to himselfe, and whereof he alone doth keepe the Booke. This is attributed vnto Christ, Iohn 15. You haue not chosen mee, but I haue chosen you that you might bring forth fruit, and that your fruit may remaine: which properly ment of the dignity and office of Apostle-ship, whereunto Christ had chosen them, giueth them withall this comfort, that as they had this honour to be the Arch-Masons, and Master-Builders of the Church, which is the House of the liuing God: so themselues were liuely stones of that spirituall Building: and to haue part in the fruite, which by their Ministery, they should reach forth, for the euerlasting good of many, in qsauing of themselues, as well as others; without which, their ioy had not beene full. And aptly doth this follow, as the Root and Fountaine of that most Honourable Title, to bee his friends; which hee had vouchsafed to giue vnto them immediately before. But more manifest is that, Iohn 13. 18. I speake not of you all, I know whom I haue chosen. But it behooueth that the Scripture should bee fulfilled, He that eateth bread with mee, hath lift vp his heele against mee. The circumstance, of exempting one of the Apostles out of the number of the blessed, making his Election the cause of this their difference. ⟨p. 46⟩referring the same to his owne secret knowledge: and finally, opposing to the Chosen, him that should betray him, the rsonne of destruction, as afterwards he calleth him (who yet in familiaritie of conuersation, was a choice and speciall friend, eating bread continually at his Table) shew plainly, that hee speaketh of Election vnto life. As other s
And no marvel, though he call them his Elect: for since he hath power and authority to tblot mens names out of the Book of Life, it cannot be chosen, but he must have interest to write them in; for of contraries, there is one and the same respect in nature. Therefore, to shut up this point, and to leave it without question, the Book of Life in the uRevelation, is expressly called, The Lambs Book of Life. Come to that which is more glorious in the World. And first unto the Creation, the proper mark of the true God. As the xPsalmist teacheth, Our help is in the Name of JEHOVAH, that hath made both Heaven and Earth. And yJEREMIAH, The gods that made not Heaven and Earth, let them perish from the Earth, and from under the Heaven. He it is that wrought with the Father, in the creating of all things, John 1. 13. All things were made by him, and without him was nothing that was made, not a jot of any thing. So saith Paul to the zColossians, By him were created all things, both in Heaven and upon the Earth, things visible, and invisible, whether Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him. Therefore he is called, The abeginning of the Creation of God, or the first and prime cause from whence the Creatures take their beginning, being all made and formed by him. And notable is that of the 102. Psalm, which the Apostle to the Hebrews bapplieth unto Christ, Thou, Lord, in the beginning laidst the foundation of ⟨p. 47⟩the Earth, and the Heavens are the work of thy hands. And By him, saith the same cApostle, God made the Ages, that is, Time, and the course and succession of all things: with this glory of Creation is coupled another, not inferior of the cherishing and preserving of the things created. So Prou. 8. 30. he saith, that he is with God his Father, nourishing and gladding them continually. Hither belong those Divine Works and Miracles, manifestly pointing out his God-head, He rebuked the Winds, and they obeyed him, raised up the dead, opened the eyes of them that were blind, cast out Devils, had power to send them into Hell: to their fearful place of torment, for dthey besought him, not to do it. And all this he did not as the Prophets and Apostles, but by his own Sovereign Power. As the Evangelist enoteth, that hereupon fear came on all the people, marvelling what this might be.
And no maruell, though hee call them his Elect: for since hee hath power and authority to tblot mens names out of the Booke of Life, it cannot bee chosen, but hee must haue interest to write them in; for of contraries, there is one and the same respect in nature. Therefore, to shut vp this point, and to leaue it without question, the Booke of Life in the uReuelation, is expresly called, The Lambes Booke of Life. Come to that which is more glorious in the World. And first vnto the Creation, the proper marke of the true God. As the xPsalmist teacheth, Our helpe is in the Name of IEHOVAH, that hath made both Heauen and Earth. And yIEREMY, The gods that made not Heauen and Earth, let them perish from the Earth, and from vnder the Heauen. He it is that wrought with the Father, in the creating of all things, Iohn 1. 13. All things were made by him, and without him was nothing that was made, not a iot of any thing. So saith Paul to the zColossians, By him were created all things, both in Heauen and vpon the Earth, things visible, and inuisible, whether Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him. Therefore he is called, The abeginning of the Creation of God, or the first and prime cause from whence the Creatures take their beginning, being all made and formed by him. And notable is that of the 102. Psalme, which the Apostle to the Hebrewes bapplyeth vnto Christ, Thou, Lord, in the beginning laydst the foundation of ⟨p. 47⟩the Earth, and the Heauens are the worke of thy hands. And By him, saith the same cApostle, God made the Ages, that is, Time, and the course and succession of all things: with this glory of Creation is coupled another, not inferior of the cherishing and preseruing of the things created. So
For even, say they, with Authority and Power he commandeth the unclean spirits, and they come out. And how must not this Power needs be his own, when he taketh upon him to give it to others? The fEvangelist recording, that he gave power unto the twelve Apostles, to cleanse Lepers, to raise the dead, to cast out Devils, &c. which authority, they like faithful Servants did so pursue, as it might easily appear, they derived their whole virtue from him alone. Hence is that of gPETER, In the Name of Christ, arise and walk: and hAENEAS, Jesus Christ doth heal thee. I stand not here to press those glorious works, whereby his God-head shineth most clearly in the Church, in subduing the proud enemies thereof, and generally, all the Reprobates, hardening their hearts, and delivering them up unto their own damnation. For so, the iEvangelist, when he had showed that the Jews could not believe, because ISAIAH had said, He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and understand with their heart, and I should heal them; immediately addeth, These things said ISAIAH, when he ⟨p. 48⟩saw his glory and spake of him Contrariwise, he bestoweth upon his Children all good graces. Therefore, the Apostle continually prayeth for Grace and Peace from him. He sendeth the Holy Spirit unto them, The kComforter whom I will send. And John 20. 22. He breathed upon them, and said, Receive the Holy Ghost. He giveth Faith, as appeareth by that Prayer of the Apostles, lLord, increase our Faith. Pardoneth and remitteth sins, and that by his own Authority; He msaid unto her, Thy sins are forgiven thee. And they that sate down with him, began to say in themselves, Who is this that doth also forgive sins? As nelsewhere, upon the like occasion, they said, He did blaspheme, grounding themselves upon a certain truth, That none can forgive sins, but God only. He washeth and sanctifieth the Church, as a glorious Spouse unto himself; which because it is the proper work of God, is therefore expressly oattributed to his Spirit, or Divine Power. And by this Argument, he confirmeth his God-head, Joh. 5. 21. As the Father raiseth the dead (in sin) and quickeneth, so also the Son quickeneth whom he will. This is he, which is to judge the World, John 5. 22. The Father judgeth no man, but hath committed all judgement to the Sonne.
For euen, say they, with Authority and Power he commandeth the vncleane spirits, and they come out. And how must not this Power needes be his owne, when hee taketh vpon him to giue it to others? The fEuangelist recording, that hee gaue power vnto the twelue Apostles, to clense Lepers, to rayse the dead, to cast out Deuils, &c. which authority, they like faithfull Seruants did so pursue, as it might easily appeare, they deriued their whole vertue from him alone. Hence is that of gPETER, In the Name of Christ, arise and walke: and hAENEAS, Iesus Christ doth heale thee. I stand not heere to presse those glorious workes, whereby his God-head shineth most cleerely in the Church, in subduing the proud enemies thereof, and generally, all the Reprobates, hardening their hearts, and deliuering them vp vnto their owne damnation. For so, the iEuangelist, when hee had shewed that the Iewes could not beleeue, because ESAY had said, He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and vnderstand with their heart, and I should heale them; immediately addeth, These things said ISAIAH, when hee ⟨p. 48⟩saw his glory and spake of him Contrariwise, he bestoweth vpon his Children all good graces. Therefore, the Apostle continually prayeth for Grace and Peace from him. He sendeth the Holy Spirit vnto them, The kComforter whom I will send. And Iohn 20. 22. He breathed vpon them, and said, Receiue the Holy Ghost. He giueth Faith, as appeareth by that Prayer of the Apostles, lLord, increase our Faith. Pardoneth and remitteth sinnes, and that by his owne Authority; He msaid vnto her, Thy sinnes are forgiuen thee. And they that sate downe with him, began to say in themselues, Who is this that doth also forgiue sinnes? As nelsewhere, vpon the like occasion, they said, He did blaspheme, grounding themselues vpon a certayne truth, That none can forgiue sinnes, but God onely. He washeth and sanctifieth the Church, as a glorious Spouse vnto himselfe; which because it is the proper worke of God, is therefore expresly
He raiseth up by his mighty voice, the bodies of the dead, John 5. 22. pFor the time shall come when all that are in the graves, shall hear the voice of the Son of man, and shall come forth. So in qanother place, And I will raise him up in the latter Day, Rom. 1. 4. he is said to have raised up himself. And in JOHN, rI have power to lay down my soul, and to take it up again Yea, he is called the sResurrection; to note that he doth this of himself, and by his own authority: who, were he not God, could not raise up himself, much less raise up and quicken others. To conclude, as a Crown of all the rest, this is he, which tto as many as receive him, giveth this dignity to be the Sons of God, uhath made us Kings, and Priests, to God his Father: and giveth everlasting life (which xis the gift of God alone.) ⟨p. 49⟩To yhim that overcometh, I will give to sit with me in my Throne. So John 10. 27, 28. My sheep hear my voice, and I know them, and they follow me, and I give everlasting life unto them.
Hee rayseth vp by his mighty voyce, the bodies of the dead, Iohn 5. 22. pFor the time shall come when all that are in the graues, shall heare the voyce of the Sonne of man, and shall come forth. So in qanother place, And I will rayse him vp in the latter Day, Rom. 1. 4. he is said to haue raysed vp himselfe. And in IOHN, rI haue power to lay downe my soule, and to take it vp againe Yea, he is called the sResurrection; to note that hee doth this of himselfe, and by his owne authority: who, were hee not God, could not rayse vp himselfe, much lesse rayse vp and quicken others. To conclude, as a Crowne of all the rest, this is he, which tto as many as receiue him, giueth this dignity to bee the Sonnes of God, uhath made vs Kings, and Priests, to God his Father: and giueth euerlasting life (which xis the gift of God alone.) ⟨p. 49⟩To yhim that ouercommeth, I will giue to sit with mee in my Throne. So Iohn 10. 27, 28. My sheepe heare my voyce, and I know them, and they follow me, and I giue euerlasting life vnto them.
Sixthly, marvellous are those marks, whereby, as by certain steps and footings, we may trace out the Majestical glory of his God-head. John 1. 14. We beheld his glory, as the glory of the only Begotten, coming from the Father. PAUL also calleth him. The Lord of glory. 1. Cor. 2. 8. For had they known, they would not have crucified the Lord of glory. By which very phrase, if there were no more, we may easily discern him to be self-same mighty God, full of Majesty, and of Power, whom zDavid termeth, the King of glory, and forthwith addeth, Who is the King of glory? JEHOVAH of Hosts, he is the King of glory. In the Acts, awhen he showed himself to STEPHEN, the Heavens are said to have been opened, as it were the Creature, to give place unto the Creator. He is the bImage of the invisible God: The cengraven form of his Fathers Person, and resplendence of his glory, hath one dand the self-some Throne with his Father: whereby equal Power and Dignity is meant: In eJOHN, He is said to be in the bosom of the Father. Hither belongeth that Honourable Title which the Father giveth unto Christ, when he calleth him, fthe man, my fellow; as it were, another himself, the representer of his Person; as the Hebrew word doth signify. The Elect and holy Angels are called the Angels of God, and never the Angels of any Creature, as by way of noting out any authority over them. But Christ is not only the gArch-angel, chief hof the heavenly Princes, and iPrince of the Host of JEHOVAH: but further, they are said by name to be khis Angels, and lwilled to do him homage: Let all the Angels of God worship him. In the Prophets you may every where see, how they minister to Christ, are sent by him, and run at his Commandment, Ezech. 10. 6. The man clothed in linen, ⟨p. 50⟩with a Writers Ink-horn by his side (which was Christ the Priest, and Mediator of his Church, sealing them to eternal Life, by the Blood of the New Testament) being commanded of his Father, to fill his fists with coals of fire, from between the Cherubins, and to scatter it upon the City. As soon as he came and stood by the wheels, one of the Cherubs (an Angel) took of the fire, and put it into his fists: prest and ready to serve him, as he was to obey his Father.
Sixtly, maruellous are those markes, whereby, as by certaine steps and footings, we may trace out the Maiesticall glory of his God-head. Iohn 1. 14. We beheld his glory, as the glory of the onely Begotten, comming from the Father. PAVL also calleth him. The Lord of glory. 1. Cor. 2. 8. For had they knowne, they would not haue crucified the Lord of glory. By which very phrase, if there were no more, wee may easily discerne him to be selfe-same mighty God, full of Maiesty, and of Power, whom zDauid termeth, the King of glory, and forthwith addeth, Who is the King of glory? IEHOVAH of Hosts, he is the King of glory. In the Acts, awhen hee shewed himselfe to STEPHEN, the Heauens are said to haue beene opened, as it were the Creature, to giue place vnto the Creator. He is the bImage of the inuisible God: The cengrauen forme of his Fathers Person, and resplendence of his glory, hath one dand the selfe-some Throne with his Father: whereby equall Power and Dignity is meant: In eIOHN, He is said to be in the bosome of the Father. Hither belongeth that Honourable Title which the Father giueth vnto Christ, when hee calleth him, fthe man, my fellow; as it were, another himselfe, the representer of his Person; as the Hebrew word doth signifie. The Elect and holy Angels are called the Angels of God, and neuer the Angels of any Creature, as by way of noting out any authority ouer them. But Christ is not onely the gArch-angell, chiefe hof the heauenly Princes, and iPrince of the Host of IEHOVAH: but further, they are said by name to be k
In mZechariah, the Angel that spake to the Prophet, being the same nAngel that stood between the two Myrrh-trees, called also the man that stood between the Myrrh-trees, that it might be known to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angel in the onext Chapter biddeth another Angel, that came forth to meet him, as it were to know his pleasure what he would command him, to run and inform the Prophet, of those promises which there he maketh to his Church. So pDaniel having seen a great Vision which he understood not, heard the voice of a man, which was Christ▪ calling, and saying, GABRIEL, make this man understand the Vision. But in the times of the Gospel, when the Prophetical Visions were more clear, then under shadows of the Law: his also is more manifest: For in the very beginning of the Book of the qRevelation, the things which Christ received from his Father, he is said, to have sent and showed them by his Angel, to his Servant JOHN. And in the rconclusion of the Book. again. I JESUS have sent my Angel to testify these things unto you. The conference of which place▪ with sthat which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to show his Servants the things which must come to pass shortly, noteth him out plainly to be that JEHOVAH. The true God, which spake by the holy Prophets, We are tbaptized into his Name. A form of speech▪ signifying that we dedicate and consecrate our selves to him, as to our GOD ⟨p. 51⟩and Lord. Whereupon, uPaul worthily detesteth it to have been thought, as if he baptized any into his own Name. God xonly is to be worshipped. But this honour Christ also hath: For both Stephen giveth it unto him, when he saith, Lord yJesus, receive my spirit. And it is the Epithet of all the Church, that they zcall upon the Name of Christ. JOHN likewise, in the aRevelation maketh the Lord God Almighty, and the Lamb▪ alike the Temple of that holy City, the heavenly Jerusalem: meaning, that he is equally to be worshipped, and with the same honour: Faith doth only rest upon God, but we are commanded to believe in Christ: Yea, bbelieve in God, believe also in me. Further it is the pleasure cof GOD, that whosoever glorieth, should glory only in this, That he knoweth him to be JEHOVAH.
In mZachary, the Angell that spake to the Prophet, being the same nAngell that stood betweene the two Myrrh-trees, called also the man that stood betweene the Myrrh-trees, that it might bee knowne to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angell in the onext Chapter biddeth another Angell, that came forth to meete him, as it were to know his pleasure what he would command him, to runne and informe the Prophet, of those promises which there hee maketh to his Church. So pDaniel hauing seene a great Vision which he vnderstood not, heard the voyce of a man, which was Christ▪ calling, and saying, GABRIEL, make this man vnderstand the Vision. But in the times of the Gospell, when the Propheticall Visions were more cleere, then vnder shaddowes of the Law: his also is more manifest: For in the very beginning of the Booke of the qReuelation, the things which Christ receiued from his Father, he is said, to haue sent and shewed them by his Angel, to his Seruant IOHN. And in the rcōclusion of the Booke. againe. I IESVS haue sent my Angell to testifie these things vnto you. The conference of which place▪ with sthat which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to shew his Seruants the things which must come to passe shortly, noteth him out plainly to bee that IEHOVAH. The true God, which spake by the holy Prophets, Wee are tbaptized into his Name. A forme of speech▪ signifying that we dedicate and consecrate our selues to him, as to our GOD ⟨p. 51⟩and Lord. Whereupon, uPaul worthily detesteth it to haue beene thought, as if hee baptized any into his owne Name. God
But Paul doubteth not, to profess that he dgloried only in the Cross of Christ, and neither preached nor chose to know any other thing, save eonly him alone. Christ falso himself coupleth these two together: This is everlasting life, to know thee the only true God, and him whom thou hast sent, Jesus Christ. But what stay I hereupon, when testimonies are so clear? upon the mark and notes, when the things themselves are so evident and express: his God-head being everywhere to be found in most plain and manifest terms? Which, that it may the better appear, I will sort all the testimonies of this kind into three Orders or Ranks. The first is, of such as attribute the spirit unto him: Not as the spirit or soul of a man, but so as it appeareth plainly by the Epithets adjoined, to be the Divine Spirit, or GOD himself, 1. Cor. 15. 45. The first man ADAM was made a living Soul, the latter ADAM a quickening Spirit. As be noteth out in Adam, the whole man, by the more excellent part, the Soul; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as ⟨p. 52⟩Adam imparted fleshly life unto all that come from him: so doth Christ the Spiritual Life to all that are his. And that this may be the better conceived, to be meant of his Eternal Deity in the seven and fortieth Verse, he doth more clearly frame the comparison. The first man out of the earth, earthly; the second man, the Lord himself from Heaven. Therefore is his Spirit or Divine nature, sometime called The geverlasting Spirit, (a thing proper to the God-head:) sometime The hSpirit of Sanctification, whereby he sanctifieth all Gods Elect, and sanctified his humane Nature, otherwise infirm and weak, and not able to raise up it self. As in iJohn he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And kPeter, that he was put to death as touching the flesh, but quickened as touching the Spirit. Finally, the Apostle lPaul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liveth by the power of God. In the name of infirmity or weakness manifestly alluding to the Hebrew, En•ch which signifieth a frail, or weak, and mortal man, and in the name Power, unto Ell, the mighty God:
But Paul doubteth not, to professe that he dgloried onely in the Crosse of Christ, and neyther preached nor chose to know any other thing, saue eonely him alone. Christ falso himselfe coupleth these two together: This is euerlasting life, to know thee the onely true God, and him whom thou hast sent, Iesus Christ. But what stay I hereupon, when testimonies are so cleere? vpon the marke and notes, when the things themselues are so euident and expresse: his God-head being euerywhere to bee found in most plaine and manifest termes? Which, that it may the better appeare, I will sort all the testimonies of this kind into three Orders or Rankes. The first is, of such as attribute the spirit vnto him: Not as the spirit or soule of a man, but so as it appeareth plainly by the Epithetes adioyned, to be the Diuine Spirit, or GOD himselfe, 1. Cor. 15. 45. The first man ADAM was made a liuing Soule, the latter ADAM a quickering Spirit. As bee noteth out in Adam, the whole man, by the more excellent part, the Soule; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as ⟨p. 52⟩Adam imparted fleshly life vnto all that come from him: so doth Christ the Spirituall Life to all that are his. And that this may bee the better conceiued, to be meant of his Eternall Deity in the seuen and fortieth Verse, hee doth more cleerely frame the comparison. The first man out of the earth, earthly; the second man, the Lord himselfe from Heauen. Therefore is his Spirit or Diuine nature, sometime called The geuerlasting Spirit, (a thing proper to the God-head:) sometime The hSpirit of Sanctification, whereby hee sanctifieth all Gods Elect, and sanctified his humane Nature, otherwise infirme and weake, and not able to rayse vp it selfe. As in iIohn he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And kPeter, that he was put to death as touching the flesh, but quickened as touching the Spirit. Finally, the Apostle
of the second sort are those, where he is said, to have the mfullness of the God-head in him, to be nin the form of God, to be oequal with God. And to conclude, to be pMichael, of equal Power with the Almighty God. And this to be an honour belonging unto Christ alone, and not to any created Angel, the Apostle Jude qteacheth expressly, when he so termeth Jehovah himself, that in Zechariah strove with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospel, Remission of sins, Imputation of Righteousness, Sanctification, and Redemption; as in that Chapter the Angel reasoneth of them all. But most manifestly this appeareth, Revelat. 12. 7. where MICHAEL ⟨p. 53⟩and his Angels fought with the Dragon and his angels. Against the Dragon, that is, the Devil, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the holy Ghost so expoundeth it, Verse 10. Now is the Salvation, and Might, and Kingdom of our God, and the Power of his Christ. In the third and last rank come those, that call him expressly rGod, The strue God; The tgreat God; The mighty uGod; The only xGod; God yover all, blessed for ever, Amen.
of the second sort are those, where he is said, to haue the mfulnesse of the God-head in him, to bee nin the forme of God, to be oequall with God. And to conclude, to bee pMichael, of equall Power with the Almighty God. And this to be an honour belonging vnto Christ alone, and not to any created Angell, the Apostle Iude qteacheth expresly, when he so termeth Iehouah himselfe, that in Zachary stroue with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospell, Remission of sinnes, Imputation of Righteousnesse, Sanctification, and Redemption; as in that Chapter the Angell reasoneth of them all. But most manifestly this appeareth, Reuelat. 12. 7. where MICHAEL ⟨p. 53⟩and his Angels fought with the Dragon and his angels. Against the Dragon, that is, the Deuill, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the holy Ghost so expoundeth it, Ʋerse 10. Now is the Saluation, and Might, and Kingdome of our God, and the Power of his Christ. In the third and last ranke come those, that call him expresly rGod, The strue God; The tgreat God; The mighty uGod; The onely xGod; God youer all, blessed for euer, Amen.
mCol 29. For in him dwelleth all the fullness of the God-head bodily, that is, personally and substantially.Col 29. For in him dwelleth all the fulnes of the God-head bodily, that is, personally and substantially.
nPhil. 2. 6, 7. Who being in the form of God, emptied himself, taking the form of a Servant, becoming in the likeness of men, and in habit found a very man. Where, the form of a Servant, noting a very servant and abject person, indeed showeth that to be in the form of God, signifieth as much as to be really and essentially God himself.Phil. 2. 6, 7. Who being in the forme of God, emptied himself, taking the forme of a Seruant, becomming in the likenesse of men, and in habit found a very man. Where, the forme of a Seruant, noting a verie seruant and abiect person, indeed sheweth that to bee in the forme of God, signifieth as much as to be really and essentially God himselfe.
oJohn 8. 15. For this cause the Jews sought to kill him, because he called God his own Father, making himself equal with God. Phil. 2. 6. He thought it no robbery to be equal with God.Iohn 8. 15. For this cause the Iewes sought to kill him, because hee called God his owne Father, making himselfe equall with God. Phil. 2. 6. He thought it no robbery to be equall with God.
To prove the Holy Ghost to be God: First, he also is Jehovah, for he that led the people in the Wilderness, & whom they tempted so oft, was Jehovah, as we have observed. But Isaiah zsaith, this was the Spirit of God. As a beast that goeth down into a Valley, the Spirit of JEHOVAH quietly led them: and aa little before, They rebelled and grieved his holy Spirit. The bAuthor also to the Hebrews noteth it to be the speech of the Holy Ghost, Harden not your hearts, as in the provocation, as in the day of temptation in the Wilderness, where your fathers tempted me, proved me, and saw my works. Again, that which the same cProphet speaketh of JEHOVAH, that he had-him go and say unto this people▪ Hearing, ye shall hear, &c. PAUL dapplieth ⟨p. 54⟩to the Holy Ghost, Well said the Holy Ghost by ISAIAH the Prophet, to our fathers, saying, Go unto this people, and say, Hearing ye shall hear, &c.
To proue the Holy Ghost to be God: First, he also is Iehouah, for he that led the people in the Wildernes, & whom they tempted so oft, was Iehouah, as wee haue obserued. But Esay zsaith, this was the Spirit of God. As a beast that goeth downe into a Ʋalley, the Spirit of IEHOVAH quietly led them: and aa little before, They rebelled and grieued his holy Spirit. The bAuthor also to the Hebrewes noteth it to bee the speech of the Holy Ghost, Harden not your hearts, as in the prouocation, as in the day of temptation in the Wildernesse, where your fathers tempted me, prooued me, and saw my workes. Againe, that which the same cProphet speaketh of IEHOVAH, that he had-him goe and say vnto this people▪ Hearing, ye shall heare, &c. PAVL dapplyeth ⟨p. 54⟩to the Holy Ghost, Well said the Holy Ghost by ESAIAS the Prophet, to our fathers, saying, Goe vnto this people, and say, Hearing ye shall heare, &c.
Secondly, the essential properties of the God-head, are here likewise to be found. He is termed Truth it self, to note the singleness of his Nature. 1. John 5. 6. The Spirit is Truth, hath an Immensity and Infiniteness of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. He lay over that whole mass and lump, whereof the Heavens and Earth was afterwards made. Gen. 1. 2. The Spirit of God lay upon the Waters, over-spreading it as a Hen doth her Chicken. He filleth all things with his presence. Psal. 139. 7. Whither shall I go from thy Spirit? Hath a free and absolute power of working after his own pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for he is the very power of God. So called Luke 1. 35. The Holy Ghost shall come upon thee, and the power of the most High shall over-shadow thee. And for that which eMatthew saith, I will cast out Devils by the Spirit of God, fLUKE hath it, If I cast out Devils by the finger of God. Yea, he is the giver of all Power and Virtue. Micah. 3. 8. But I am filled with Virtue from the Spirit of JEHOVAH, with Judgement, and with Power: Is of infinite Wisdom and Knowledge, even to fore-tell things to come. The gthings that are to come, shall he declare to you, saith Christ, yea, to sound the very bottom of the most secret things of God. 1. Cor. 2. 20. The Spirit searcheth the depths of God. And all this he hath from himself, and of himself, as most elegantly the hProphet teacheth, Who hath instructed the Spirit of JEHOVAH, as a man of his counsel taught him? with whom hath he communicated counsel, that he might instruct him, and teach him the way of Judgement, even teach him Knowledge, and the way of Wisdoms, (most absolute and perfect Wisdom) ⟨p. 55⟩make known unto him. For of Goodness, what shall I need to speak? whose Name it self proclaimeth his Holiness, and whose ifruits are Lenity, Kindness, Goodness, Faith, Meekness, Temperance, and whatsoever good is? Eternity is also his, in that, as shall be showed anon, he is the Creator of all things, and therefore must needs be, before any thing began.
Secondly, the essentiall properties of the God-head, are here likewise to be found. He is termed Truth it selfe, to note the singlenesse of his Nature. 1. Iohn 5. 6. The Spirit is Truth, hath an Immensity and Infinitenesse of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know yee not that yee are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. Hee lay ouer that whole masse and lumpe, whereof the Heauens and Earth was afterwards made. Gen. 1. 2. The Spirit of God lay vpon the Waters, ouer-spreading it as a Hen doth her Chicken. Hee filleth all things with his presence. Psal. 139. 7. Whither shall I goe from thy Spirit? Hath a free and absolute power of working after his owne pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for hee is the very power of God. So called Luke 1. 35. The Holy Ghost shall come vpon thee, and the power of the most High shall ouer-shaddow thee. And for that which eMatthew saith, I will cast out Deuils by the Spirit of God, fLVKE hath it, If I cast out Deuils by the finger of God. Yea, he is the giuer of all Power and Vertue. Micah. 3. 8. But I am filled with Vertue from the Spirit of IEHOVAH, with Iudgement, and with Power: Is of infinite Wisedome and Knowledge, euen to fore-tell things to come. The gthings that are to come, shall hee declare to you, saith Christ, yea, to sound the very bottome of the most secret things of God. 1. Cor. 2. 20. The Spirit searcheth the depths of God. And all this hee hath from himselfe, and of himselfe, as most elegantly the hProphet teacheth, Who hath instructed the Spirit of IEHOVAH, as a man of his counsell taught him? with whom hath hee communicated counsell, that he might instruct him, and teach him the way of Iudgement, euen teach him Knowledge, and the way of Wisedomes, (most absolute and perfect Wisedome)
Thirdly, not only his proceeding from God, but the very Name of Spirit showeth the Essence and Nature which he is of. For as the spirit of a man must needs be truly of mans nature, and is the most formal and essential part of man: so, and much more it must be thought of the Spirit of God; upon whom no composition falleth. This in effect is the Apostles own Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his own Essence, and Nature, as the opposition showeth plainly.
Thirdly, not onely his proceeding from God, but the very Name of Spirit sheweth the Essence and Nature which hee is of. For as the spirit of a man must needes be truely of mans nature, and is the most formall and essentiall part of man: so, and much more it must bee thought of the Spirit of God; vpon whom no composition falleth. This in effect is the Apostles owne Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his owne Essence, and Nature, as the opposition sheweth plainely.
Hebrewes, where hee is said to haue offered vp himselfe, by his euerlasting Spirit, is verie pregnant to prooue his Eternall Deitie.
where hee doth, when speaking of his second Comming vnto Iudgement: hee saith, The Sonne of man shall send his Angels with a great sound of a Trumpet, Who shall gather together his Elect from the foure winds, &c.
Prou. 8. 30
. he saith, that he is with God his Father, nourishing and gladding them continually. Hither belong those Diuine Workes and Miracles, manifestly pointing out his God-head, He rebuked the Winds, and they obeyed him, raysed vp the dead, opened the eyes of them that were blind, cast out Deuils, had power to send them into Hell: to their fearefull place of torment, for
attributed to his Spirit, or Diuine Power. And by this Argument, he confirmeth his God-head, Ioh. 5. 21. As the Father rayseth the dead (in sinne) and quickeneth, so also the Sonne quickeneth whom hee will. This is he, which is to iudge the World, Iohn 5. 22. The Father iudgeth no man, but hath committed all iudgement to the Sonne.
willed to doe him homage: Let all the Angels of God worship him. In the Prophets you may euery where see, how they minister to Christ, are sent by him, and runne at his Commandement, Ezech. 10. 6. The man clothed in linnen,
⟨p. 50⟩
with a Writers Inke-horne by his side (which was Christ the Priest, and Mediatour of his Church, sealing them to eternall Life, by the Bloud of the New Testament) being commanded of his Father, to fill his fists with coles of fire, from betweene the Cherubins, and to scatter it vpon the City. Assoone as he came and stood by the wheeles, one of the Cherubs (an Angell) tooke of the fire, and put it into his fists: prest and ready to serue him, as he was to obey his Father.
Reuelation maketh the Lord God Almighty, and the Lambe▪ alike the Temple of that holy City, the heauenly Ierusalem: meaning, that hee is equally to bee worshipped, and with the same honour: Faith doth onely rest vpon God, but wee are commanded to beleeue in Christ: Yea,
Paul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liueth by the power of God. In the name of infirmity or weaknesse manifestly alluding to the Hebrew, En•ch which signifieth a fraile, or weake, and mortall man, and in the name Power, vnto El, the mighty God:
. Many shall he (that is, John Baptist) turn unto the Lord their God, and himself shall go before him in the spirit and power of Elijah. Where (before him) being referred to Christ, as it must, showeth him to be the true and undoubted Lord God. And hither tendeth the confession of Thomas▪ surnamed Didymus, my Lord, my God,
. Through the righteousness of our God, and Saviour Jesus Christ. The coupling and context of the sentence without any Article before (Saviour) which otherwise by the use of that tongue ought to have been, showing plainly that the word (God) can have no reference but to Christ our Saviour. M[…] plain is that Co•. •. 2 Unto the knowledge of God, both the Father and Christ. Where (God) as a common antecedent is attributed to them both.
Iohn 1. 1. The Word was God, 2. Cor. 5. 19. God was in Christ, reconciling the World, Luke 1. 16. 17. Many shall he (that is, Iohn Baptist) turne vnto the Lord their God, and himselfe shall goe before him in the spirit and power of Elias. Where (before him) being referred to Christ, as it must, sheweth him to bee the true and vndoubted Lord God. And hither tendeth the confession of Thomas▪ sirnamed Didymus, my Lord, my God, Iohn 20. 28. Of this sort also is that, 2. Peter 1. 1. Through the righteousnesse of our God, and Sauiour Iesus Christ. The coupling and context of the sentence without any Article before (Sauiour) which otherwise by the vse of that tongue ought to haue beene, shewing plainly that the word (God) can haue no reference but to Christ our Sauiour. M〈…〉 plaine is that Co•. •. 2 Vnto the knowledge of God, both the Father and Christ. Where (God) as a common antecedent is attributed to them both.
s1. John 5. 20. We are […] true one, in his Sonne Jesus Christ. Th•• is that true God, and life everlasting.1. Iohn 5. 20. We are 〈…〉 true one, in his Sonne Iesus Christ. Th•• is that true God, and life euerlasting.
tTitus •. 13. Waiting for the blessed hope, and glorious bright appearance of the great God, and Saviour of us, Jesus Christ Where not only the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (never spoken but of the Sonne) enforceth that whole sentence to be meant of him.Titus •. 13. Wayting for the blessed hope, and glorious bright appearance of the great God, and Sauiour of vs, Iesus Christ Where not onely the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (neuer spoken but of the Sonne) enforceth that whole sentence to be meant of him.
uIsaiah 9. 6. To us a Child is borne wh•le name is called Wonderful, The might• God, Most strong, &c.Esay 9. 6. To vs a Child is borne wh•le name is called Wonderfull, The might• God, Most strong, &c.
xJude verse 4 Denying the only God and Master, our Lord Jesus Christ.Iude verse 4 Denying the onely God and Master, our Lord Iesu Christ.
yRom. 9. 5. Of whom is Jesus Christ touching the flesh, who is God over all, blessed for ever, Amen.Rom. 9. 5. Of whom is Iesus Christ touching the flesh, who is God ouer all, blessed for euer, Amen.
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make knowne vnto him. For of Goodnesse, what shall I need to speake? whose Name it selfe proclaymeth his Holinesse, and whose
fruites are Lenity, Kindnesse, Goodnesse, Faith, Meekenesse, Temperance, and whatsoeuer good is? Eternity is also his, in that, as shall bee shewed anon, he is the Creator of all things, and therefore must needes be, before any thing began.
