A Supplement to Knowledge and Practice, Part 1 · Chapter 1 · Section 1

A Supplement to Knowledge and Practice · Part 1 · Chapter 1 · Section 1

p. 1SECT. I. Of the Nature of God, and his Divine Attributes.I believe in God the Father Almighty.

THere is nothing more neceſſary, and eſſential to true Piety, than a clear and diſtinct (a)(a)Theolog…a eſt Scientia aff…ctiva.Practical and affective Knowledge of God. That there is a God, a Supreme and Soveraign Being (who was always what he is,) the very Light of Reaſon is able to manifeſt: For that it is utterly impoſſible for any Being to raiſe it ſelf from nothing to be ſomething, we ſhall paſs for an undeniable Principle; ſeeing otherwiſe it ſhould act and work, and be a cauſe, before it was, or had a Being; which is a plain contradiction. From hence it will unavoidably follow, that there was ſome Being or Entity always, and from Eternity; and that there never was a moment whereof it may truly be ſaid, that then there was no Being at all.

Now if it be clear and evident, that there is a Being, that was Ever and Eternally, (for elſe there never had been any Being at all) it will hence follow, that this …eing is a neceſſary Being, and is abſolutely Firſt, and before all other Beings, and had no Cauſe, or Author of its own exiſtence. There was an abſolute neceſſity of this Firſt Being's exiſtence, and an utter impoſſibility of his not Being, or not being always what He is, and as He is. And this neceſſary, this Eternal, this Firſt, and abſolutely independent Being, p. 2is the Being we call God. When therefore we are well aſſured and ſatisfied that there is a God; our next work ſhould be to labour to knew this God aright.

In order to this, I ſhall

Firſt, Shew what apprehenſions we ought to have of God.

Secondly, What impreſſions thoſe apprehenſions ſhould make upon our hearts, and what effects and fruits, they ſhould produce in our lives.

'Tis true, God doth not require we ſhould exceed the meaſure of our w…k and f…eble underſtandings in apprehending of him. But yet we ſhould labour to attain to as clear and diſtinct a knowledge of him as we are capable of.

And He hath been pleaſed of His infinite Goodneſs, graciouſly to conſider our frame and weakneſs, and ſeeing our Natural light is not ſufficient to diſcover and find out what may be known of him, he hath vouchſafed in his Holy Word, to reveal and manifeſt himſelf, Of the Nature of God.and his glorious Nature to us. And Firſt, He hath revealed himſelf to be a pure, ſimple, immaterial, inviſible Being, a Spirit of tranſcendent glory, Joh. 4.24. not having any matter or corporcity, nor being compounded as bodies are. And therefore we ſhould not Picture him to our Eye-ſight, nor repreſent him to our Fancies, under any bodily ſhape, or figure whatſoever; but ſhould raiſe our apprehenſions to the higheſt and holyeſt, to the pureſt and moſt Spiritual conceptions of him that we can poſſible frame: We ſhould labour to ſee this inviſible God by the eye of Faith, and obſerve his power and efficacy working in all his Creatures. 'Tis He that enlightens us by the Sun, and warms us by the fire, and makes our food to nouriſh us, and his other Creatures to do us good.

The Schoolmen ſay, There are Three ways of knowing God; Firſt, Per viam eminentiae, when we aſcribe all poſſible perfections to him. Secondly, Per viam negationis, when we remove from him all imperfections whatſoever. Thirdly, Per viam cauſationis, when we ſee, and acknowledge that all things that are made, are made by him, and receive their being, and all their powers, and perfections from him.

Secondly, God is an infinite Being; for whatſoever hath no cauſe of being, can have no bounds or limits of being ſet to it. For the reaſon why any Being is bounded, limited, and confin'd to p. 3ſuch a meaſure and degree of Being only; is becauſe the Author of its exiſtence communicated and beſtowed only ſo much being, power and efficacy upon it, and no more. He that made it, ſet limits and bounds to it; that hitherto its Eſſence ſhould go and extend, and no further. All things that receive their Being, (as all things Created do) can have no more of being, life, power, or vertue, than is given them by the Author of their Nature. And as they received their Being from him; ſo they received their limitation to this, or that ſet kind of Being alſo. The Firſt Being therefore that hath nothing to give it Being, hath nothing to give it limits, and, as it were, to confine it to this, or that kind, form and degree of Being. As therefore the Firſt Being could not be the cauſe of exiſtence to it ſelf, ſo neither could it limit, confine, or bound it ſelf. And there was nothing elſe without it that could ſet bounds or limits to it. It remains therefore that it muſt needs be an Eſſence unbounded, unlimited, and ſo abſolutely infinite and immenſe: Infinite in Life, and ſo Eternal: Infinite in Wiſdom, and ſo Omniſcient: Infinite in Power, and ſo Omnipotent; and infinite in Goodneſs, and all perfections.

That Being therefore that hath more Power, Wiſdom, and Goodneſs, than all the World beſide, that is the Being we call God. That Being that hath communicated to all things elſe, the Being, Power, Life, Virtue, and all ſuch perfections as they have, is the God whom we acknowledg, adore and worſhip.

We come now to conſider the Attributes of God more Particularly, which are thoſe glorious excellencies, Of the Attributes of God.and proprieties of his Divine Eſſence, which declare and manifeſt his Nature to us, and whereby we are inabled (in ſome meaſure) to conceive aright of him.

And theſe are of Two ſorts,

Incommunicable.

Communicable.

Firſt, Incommunicable; which are ſuch Attributes as agree to God alone, and cannot belong to any Creature. Such as are His Eternity, Omnipreſence, Omnipotence, Omniſcience.

Secondly, Communicable; which are ſuch Attributes, which though they be infinite perfections in God; yet ſome reſemblances of them are found in the Creatures. Such are His Wiſdom, Holineſs, Juſtice, Mercy, and Faithfulneſs; I begin with His incommunicable Attributes, And

p. 4God is Eternal.I. God is an Eternal Being, and none is Eternal but himſelf, Pſal. 90.2. From everlaſting to everlaſting thou art God. That which had no cauſe, had no beginning, and that which had no beginning is Eternal. Time (which is a duration, that hath beginning and end) is competible to man, and other viſible Creatures. A…viternity (which is a duration that hath a beginning, but no end) is competible to good, and evil Angels, and to the Souls of men. But Eternity (which hath neither beginning nor end) belongs only to God, Iſai. 57.15. He is called, The high and l…ſty one, who inhabiteth Eternity; that is, who alone is Eternal. He ſpeaks of Eternity, as a Houſe, or Palace, which a King inhabiteth, or dwelleth in, as his own peculiar Poſſeſſion; in which no other man has any right but himſelf. And 2 Pet. 3.8. The Apoſtle ſays, A Thouſand years with him, are but as one day; and this is the firſt of his incommunicable Attributes, He is Eternal. Let us now conſider what improvement we ſhould make of this Attribute.

Gods Eternity ſhould fill our Souls with admiring thoughts of him. Who can think of Eternity without amazement? Man is a Creature of few days, and ere long ſhall be no more here. Our Bodies are periſhing, but our Souls muſt laſt to Eternity. Let us therefore mind things Eternal, 2 Cor. 4.18. Whatever we neglect, let us labour to ſecure to our ſelves Eternal happineſs; Zeuxi…, that famous Painter ſaid, He did pingere aeternitati; he drew his Pictures with ſuch care, that they might laſt (if it were poſſible) and be famous to Eternity. Let us all ſo pray, ſo read, ſo live, and do all that we do, as thoſe that deſire to obtain a happy Eternity. Nulla ſatis magna ſecuritas ubi periclitatur aeternitas. We can never be over carefull to ſecure our Eternal ſtate in Bliſs and happineſs.

II. God is Omnipreſent, Omnipreſent.or every where preſent. He is not confined or limited to any place, Jer. 23.24. Can any hide himſelf in ſecret places, that I ſhall not ſee him, ſaith the Lord? Do not I fill Heaven and Earth? The ſweet Singer of Iſrael, Pſal. 139.7, 8, 9, 10. Cryes out, Whither ſhall I go from thy Spirit? Or whither ſhall I free from thy preſence? If I aſcend up to Heaven, thou art there; if I make my Bed in Hell, behold thou art there; if I take the Wings of the Morning, and dwell in the uttermoſt parts of the Sea; even there ſhall thy hand lead me, and thy right hand ſhall hold me; p. 5if I ſay the darkneſs ſhall cover me, even the night ſhall be light about me; yea the darkneſs hideth not from thee, but the night ſhineth as the day, the darkneſs and the light are both alike to thee.

Gods Omnipreſence ſhould imprint a conſtant awe of his Majeſty upon our Souls. We ſhould always behave our ſelves, as thoſe that believed he ſtood by. He is neither ſhut up in, nor excluded out of any place, nay he is beyond all place or ſpace where any Creature is. He is every where, for his Eſſence is unbounded. And further this ſhould convince us that he is incomprehenſible, and that we cannot have a full, adaequate, and comprehenſive knowledge of him.(b)(b)Non eſſet Deus magnus niſi eſſet major captu noſtro. Canſt thou by ſearching find out God. Canſt thou find out the Almighty unto perfection, ſayes Zophar, Job 11.7. We may as well think to take up all the Waters of the Sea in a Spoon, as with our narrow underſtanding fully to comprehend God. Stop then thy bold enquiries, O vain man! And remember that thou art a finite worm, and God is infinite. Do not go about to meaſure God by thy narrow apprehenſion; nor to Queſtion, much leſs deny that of God, which thou canſt not underſtand. Do not ſuſpect what his word reveals of him, but ſuſpect thy own muddy underſtanding, that can conceive no better of ſo an incomprehenſible Eſſence.

III. God is Omnipotent, Omnipotent.Mat. 19.26. With God all things are poſſible. His Eſſence being infinite, his power muſt needs be infinite alſo. His Omnipotency conſiſts in things ſimply, and abſolutely poſſible, not in things that are not poſſible to be done. God cannot make contradictions true, he cannot lye, he cannot deny himſelf; for theſe things do not ſpeak perfection, but weakneſs. Convenientius dicitur ea non poſſe fieri, quam quod Deus ea non poſſet facere, ſays Aquinas warily; 'Tis more convenient to ſay, That theſe things cannot be done, than that God cannot do them. Now Gods Omnipotency ſhould make theſe impreſſions on us,

Firſt, We ſhould ſtand in fear, and tremble at his Judgments. Shall the Lyon roar, and ſhall not the Beaſts of the Field tremble? Shall Omnipotency ſhake his Rod over us, and ſhall not we humble our ſelves? The dread of the Heavenly Majeſty, of his infinite greatneſs and power, ſhould be ſtill upon us. Indeed, we ſhould not be under a ſlaviſh fear of God (that is void of love) as men fear an Enemy; but we ſhould fear ſinning againſt, or diſpleaſing ſo great a God. The fear of the Lord is the beginning of Wiſdom, Prov. 16.6, By it men depart from evil.

p. 6Secondly, We may ſee from hence what ground we have earneſtly to ſeek unto him in all our difficulties and diſtreſſes. The ground of all the Petitions in the Lords Prayer, is this, For thine is the Kingdom, Power and Glory. Let the Enemies of the Church be never ſo ſtrong, God is ſtronger than they. He has promiſed that the Gates of Hell ſhall not prevail againſt his Church, Mat. 16.18. Nothing encourages more to fervent Prayer, than a due apprehenſion of Gods Omnipotence.

Thirdly, This Attribute ſhould imprint upon our hearts a ſtrong and ſtedfaſt confidence in God, Pſal. 9.10. They that know thy Name will truſt in thee. O what an encouragement is it to the Saints, that they have Omnipotence engaged for them! O what a ſhame is it that ever we ſhould diſtruſt an Almighty God. He can ſupply our greateſt wants; He can mitigate or remove our greateſt pains; He can deliver us from our greateſt diſtreſſes. Dan. 3.17. What will vain man have confidence in, if he diſtruſt Omnipotence? Where can we be ſafe, if not in the hands of the Almighty, Mat. 8.26. Why fear ye, (ſays our Saviour to his Apoſtles) O ye of little Faith. Remember O Chriſtian in thy loweſt eſtate, and in the Churches greateſt dangers, the Almighty is able to raiſe his Church, or thee again, even in a moment. Take heed of ſaying in thy heart, Can God furniſh a Table in the Wilderneſs? Pſal. 78.19. Read and conſider theſe Scriptures, Prov. 29.25. The fear of man bringeth a ſnare, but who-ſo putteth his truſt in the Lord, ſhall be ſafe. Pſal. 56.3, 4. What time I am afraid, I will truſt in thee. In God I have put my truſt; I will not fear what Fleſh can do unto me. Jer. 17.5. Thus ſaith the Lord, Curſed be the man that truſteth in man, and maketh Fleſh his Arm; and whoſe heart departeth from the Lord.

Fourthly, Gods Almightineſs ſhould poſſeſs us with a holy admiration of him, and cauſe us in heart and voice to magnifie him. O what a power is that which made the World of nothing, which hangs the Earth in the Air, and upholds it without any Foundation? What a power is that which ſtretcheth out the Heavens as a Curtain, and hath ſo beſpangled with Stars that glorious Canopy.

What a power is that, which at firſt placed, and ſince maintaineth all things in their Order; which cauſeth every part of Nature to do its Office; which maketh the Sun and Moon conſtantly to keep p. 7their courſe? Jer. 31.35. The Lord giveth the Sun for a light by day, and the Ordinances of the Moon, and of the Stars for a light by night. He divideth the Sea, when the waves thereof do roar; the Lord of Hoſts is his Name. Iſa. 4.22. It is he that ſitteth upon the Circle of the Earth, and the inhabitants there of are as Graſhoppers; it is he that ſtretcheth out the Heavens as a Curtain, and ſpreadeth them out as a Tent to dwell in.

Fifthly, and laſtly, God's Almightineſs ſhould be a great comfort and ſupport to all that have an intereſt in him. Wo to thoſe the Almighty is againſt; but happy, thrice happy are they, that have the God of Iſrael for their refuge.

IV. Gods is Omniſcient, Omniſcient.Pſal. 147.5. His underſtanding is infinite, 1 Chron. 28.9, The Lord ſearcheth all hearts, and underſtandeth all the imaginations of the thoughts, 1 Sam. …6.7. Man looketh on the outward appearance, but God looketh on the heart, Jer. 17.10. I, the Lord ſearch the heart, I try the reins, to give every one according to his ways, and the fruit of his doings. And Chap. 20.12. He is ſaid to ſee the reins, and the heart.

Now if God be Omniſcient, how watchfully and carefully ſhould we carry our ſelves in all places? How ſhould we fear to ſin in ſecret againſt him whoſe eye is always upon us? How ſincere and upright ſhould we be in all our duties? How ſhould this Motto be ever in our minds, Cave, Deus videt, Take heed, God ſees. If our Breaſts were Cryſtal Glaſſes, and men were able through them to ſee all the workings of our hearts; how carefull ſhould we be what thoughts we entertained? Alas, that we ſhould be no more ſenſible, that God always ſees us. He ſees hearts, as we ſee faces. How many are afraid to commit a ſin before men; that are not afraid to ſin before the all-ſeeing eye of God. If God be Omniſcient, this ſhould teach us to be ſincere, and upright, and Conſcientiouſly to endeavour both to avoid ſecret ſins, and to perform ſecret duties, Mat. 6.6. When thou prayeſt, enter into thy Cloſet, and when thou h…ſt ſhut the door, pray to thy Father which is in ſecret, and thy Father whi…h ſeeth in ſecret, ſhall reward thee openly. And thus much of Gods incommunicable Attributes

I come now to ſpeak of his communicable Attributes, which though they be infinite perfections in Him; yet, there are ſome reſemblances of them found in the Creatures.

I. God is infinitely wiſe, I…finitely wiſe.1 Tim. 1.17. He is called the inviſible and p. 8only wiſe God. He adminiſters the World, and the affairs of it with infinite wiſdom, though many of his Ways and Providences are obſcure, and intricate. God knows what is fitteſt for us, and what is the fitteſt time to help us.

Firſt, We ſhould labour to be wiſe, that we may be like unto God. To deſire, as Adam did, any of that knowledge which God hath reſerved to himſelf, and is unneceſſary for us: is indeed not to be wiſe in our deſires. We ought to labour to know the Lord, and his revealed will, and the way to Eternal life, and to endeavour to walk in it; and this is true wiſdom. True Piety is the greateſt wiſdom; and ſin is the greateſt folly. There is not any Soul in Hell, but was brought thither by its own ſinful folly. Therefore the Apoſtle exhorts us, Eph. 5.15. That we walk circumſpectly, not as fools, but as wiſe. Certainly to ſave a mans Soul, is a work of the greateſt wiſdom, and requires our beſt care and induſtry.

Secondly, we ſhould humbly beg wiſdom of God. We ſhould ſeek to him as our principal Counſellor, and Director in all our undertakings. Jam. 1.5. If any of you lack wiſdom, let him ask of God who giveth to all men liberally, and upbraideth not, and it ſhall be given him.

Thirdly, We ſhould take heed of truſting in our own wiſdom. The way of man is not in himſelf, Jer. 10.23. We ſhould read the Scriptures much, for they are able to make us wiſe unto ſalvation. We ſhould often conſider what the wiſe man ſayes, Prov. 3.5, 6. Truſt in the Lord with all thine heart, and lean not unto thine own underſtanding. In all thy ways acknowledge him, and he ſhall direct thy paths.

Fourthly, The Infinite wiſdom of God ſhould teach us to reſt in all his Determinations and Diſpenſations. Shall duſt and aſhes, judge the Lord who is only wiſe? We ſhould learn to ſubmit to his infinite wiſdom, as well as to his Holy will.

Fifthly, The conſideration of the infinite wiſdom of God ſhould encourage the People of God in their greateſt ſtraits, and againſt all the cunning ſubtilty of their enemies. They ſhould labour faithfully to do their duties, and then humbly reſt in the infinite wiſdom of God, who knows better what is good for them, than they know themſelves.

II. God is infinitely Holy. Holy.He is many times ſtiled the Holy One of Iſrael, and glorious in Holineſs, Exod. 15.11. Fearfull in p. 9praiſes; that is, who is to be praiſed with great fear and reverence. Rev. 4.8. He is ſtiled Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. The conſideration of Gods tranſcendent Purity and Holineſs ſhould teach us,

Firſt, To endeavour to imitate God in this perfection. 1 Pet. 1.15. Be ye Holy, (ſays God) for I am Holy. Holineſs ſhould have an univerſal influence upon our whole man. There ſhould be Holineſs in our thoughts, Purity in our hearts, Sincerity in our intentions, Truth in our words, Juſtice in our actions; Sobriety, Chaſtity, Temperance, Humility, Modeſty in all our outward manners and converſations. Heb. 12.14. The Apoſtle adviſes us to follow peace with all men, and holineſs, without which no man ſhall ſee the Lord. 'Tis not ſaid, without peace, for a man may follow after that, and may not be able to obtain it. But the Greek Article relates to holineſs, [foreign] without which no man ſhall ſee the Lord. Into the new Jeruſalem nothing enters that defiles, Rev. 21.27.

Secondly, We ſhould look to it, that we do not meerly act a part of holineſs, but do really endeavor to be ſo. Nothing in the World is better than reall holineſs; & nothing more deteſtable than the counterfeit of it. As there is no face in Nature more comely and majeſtical than that of a man; ſo none more ugly and ridiculous than that of an Ape, which has ſome ſhew of it, but falls ſo far ſhort of it. Simulata pietas, duplex iniquitas: Counterfeit Piety, is double Iniquity.

Thirdly, we ſhould be very far from being aſhamed of holineſs, which we ſee is the Image of God. The Devil and his Inſtruments labour all they can to diſparage holineſs; and by ſeveral nick-names and ſuch artifices, to keep People off from eſteeming of it, or endeavouring after it.Sir Simon D' Ewes Primitive practice for preſerving Truth. 'Tis an Obſervation of a Learned Author of our own, that among the Turks, Jews, Indians, Perſians, and the Papiſts themſelves at this day; the moſt Zealous and Holy in their ſeveral Religions, are moſt eſteemed and honoured. But in the greateſt part of the Proteſtant World, the moſt knowing, and tenacious of the Evangelical truth, and the moſt ſtrict, and godly in their lives, are hated, nick-named, diſgraced, and vilified. Thus does the Devils malice, and the corruption of man concur to bring diſhonour and diſeſteem upon that which is a participation of the Divine Nature, and makes a man moſt like unto God.

p. 10III. God is juſt; Juſt.Juſtice in God is that perfection of his Nature, whereby he is juſt in himſelf, and exerciſeth juſtice towards all his Creatures. Shall not the Judge of all the Earth do right? Cen. 18.25. and Ezek. 18.29. Are not my ways equal, ſaith the Lords Pſal. 145.17. The Lord is righteous in all his ways, 2 Tim 4.8. Henceforth is laid up for me a Crown of Righteouſneſs, which the Lord the Righteous Judge ſhall give me at that day: Gods Ju…ice and Righteouſneſs is Eſſential, and Natural unto him, and to likewiſe is his Mercy. And theſe Two properties as they are Eſſential in God, are not oppoſite one to another. Indeed the effects of Juſtice and Mercy, are ſometimes opp…ſite, but the Attributes themſelves are not ſo. When therefore we pray that God would not d…l with us according to his Ju…tice, but his Mercy; we pray not againſt the Attribute of his Juſtice, but the effects of it, which are ſubject to the liberty of his will. God is always juſt alike, but the effects of his Juſtice may be more manifeſted at one time than at another. When therefore 'tis ſaid, James 2.13. Gods Mercy rejoyceth againſt Judgment, and that he is ſlow to anger, ready to forgive, &c. It muſt be ſo underſtood that He is more ready to manifeſt the effects of his Mercy, than of his Juſtice.

Object. But againſt Gods Juſtice ſome may be apt to Object this, that it often goes ill with the Righteous in this World, and the wicked pro…per; and how can that conſiſt with Divine Juſtice? To this many Anſwers may be given.

Anſw. Firſt, No man is perfectly Righteous here; therefore no wonder if Gods own Children have the Rod ſometimes upon their backs, for their ſins.

Secondly, God may tenderly love his Children, though he do afflict them, Heb. 12.6. For whom the Lord loveth he chaſteneth, and ſcourgeth every Son whom he receiveth. Pſal. 119.57. I know O Lord that thy Judgments are right, and that thou in faithfulneſs haſt afflicted me. God ſanctifies the afflictions of his People to their good. Their afflictions are profitable unto them for the encreaſe of their Graces, and ſo for the furtherance of their glory.

Thirdly, They have good aſſurance that all things ſhall work together for their good, Rom. 8.28. And therefore no cauſe to complain.

Fourthly, Though godlineſs hath the promiſes of this life, as well as of that to come, 1 Tim. 4.8. Yet thoſe promiſes of Temporal p. 11bleſſings muſt be underſtood with this limitation, viz. That they ſhall be made good to them, ſo far forth as God ſhall ſee it good and convenient for his Children in this life, and no further.

Fifthly, The proſperity of wicked men in this World is many ways very hurtfull, and extremely diſadvantagious to them, in reference to their Eternal condition. Outward ſufferings with Spiritual bleſſings are ordinarily the Lot of Gods Children here on Earth, as outward proſperity with Spiritual calamity is very frequently the Lot of the ungodly. The proſperity of fools deſtroys them, ſaith Solomon, Prov. 1.32.

Sixthly, There will be a day of Judgment wherein all things will be ſet right, though here things oftentimes ſeem to be out of courſe.

Seventhly, Eternity is long enough to puniſh the wicked, and reward the Godly; therefore let us not take our meaſures either of happineſs or miſery, from the outward diſpenſations of this life.

The Conſideration of this Attribute ſhould make theſe impreſſions upon us,

Firſt, if God be juſt, then this ſhould make all impenitent ſinners tremble. Except men repent, 'tis not conſiſtent with Gods juſtice, they ſhould be pardoned. What great cauſe have ungodly impenitent ſinners to tremble at the Juſtice of God, which engages him to deal ſo ſeverely with them, and to puniſh them everlaſtingly as his Enemies. O wretched ſinner what aileth thee to make this juſt God thine enemy! What folly? What madneſs poſſeſſes thee that thou ſhouldſt make a mock at ſin, and laugh at Hell and Damnation? Shall not the Juſtice of God terrifie thee, and keep thee off from thoſe ſinfull courſes which expoſe thee to ſo certain a vengeance?

Secondly, Gods Juſtice, is a great conſolation to the Righteous. He will juſtifie them whom his Goſpel juſtifies, becauſe he is juſt, 1 John. 1.9. If thou break off thy ſins by repentance, and apply thy ſelf to Him for pardon; in and through the merits of his Son; He is juſt, and therefore will make good his promiſe of pardon to thee.

Thirdly, God being juſt; let us bleſs his name for finding out a way whereby his Juſtice may be ſatisfied; and ſo we poor ſinners pardoned. His Juſtice might have taken every one of us by the p. 12Throat, and ſaid, Pay all thou oweſt; and then what ſhould we have done? We could not have payed one Farthing of the Debt. O let us for ever bleſs his Holy Name, that he hath provided ſo good a ſurety for us; who hath undertaken the payment of our Debt; and to ſatisfie his juſtice, in our behalf.

Fourthly, Let us labour to imitate God in this Attribute of his Juſtice; that is, let us give to every one what of right is due to him. Let us labour to give to God his due; and to man his due. Let us not rob God of his time allotted for his ſervice. Let us give him our Hearts, and ſerve him with the beſt of our affections. Let us give to man what is due to him, not injuring any man wittingly and willingly. And in caſe of wrong done, let us labour to make ſatisfaction. Non remittitur peccatum niſi reſtituatur ablatum. Remember, that the ſin is notre mitted except that which is taken away wrongfully be reſtored.

IV. God is Mercifull. Mercifull.He is called, The Father of Mercies, 2 Cor. 1.3. Abundant in Mercy, 1. Pet. 1.3. Rich in Mercy, Eph. 2.4. And ſayes the Pſalmiſt, Pſal. 145.8, 9. The Lord is gracious and full of compaſſion, ſlow to anger and of great mercy. The Lord is good to all, and his tender mercies are over all his works.

All the Attributes of God are glorious; yet, he rejoyceth moſt in the manifeſtation of his mercy and goodneſs, Exod. 33.18, 19. When Moſes deſired the Lord to ſhew him his glory; He ſaid, I will make all my goodneſs paſs before thee, and I will proclaim the Name of the Lord before thee: and will be gracious to whom I will be gracious; and will ſhew mercy to whom I will ſhew mercy. Iſai. 63.7. I will mention the loving kindneſſes of the Lord, and the praiſes of the Lord, according to all that the Lord hath beſtowed upon us; and the great goodneſs toward the Houſe of Iſrael, which he hath beſtowed on them, according to his mercies, and according to the multitude of his loving kindneſſes. He delights not in the death of a ſinner. His mercy is ſo great to all, that he will deſtroy none, but for their wilfull ſin.

The conſideration of this Attribute ſhould teach us theſe Leſſons,

Firſt, Gods mercy ſhould lead ſinners to repentance. It ſhould ſhame them from their ſins. It ſhould encourage them to repent, as well as engage them to it. O ſinners remember we have to do with a p. 13mercifull God, who hath not forbid any to come in, but continueth to invite them, who have often refuſed, and will undoubtedly welcome, and pardon all that will return and come in. But mercy it ſelf will have no mercy on the Impenitent, Iſai. 27.11. It is a People of no underſtanding; therefore he that made them will not have mercy on them; and he that formed them, will ſhew them no favour. Wo to all them, againſt whom mercy it ſelf ſhall riſe up in Judgment; There is mercy with thee, that thou mayeſt be feared, ſayes the Pſalmiſt, Pſal. 130.4. Were there no hope of pardon, Men would be as deſperate as the Devils themſelves. But God is merciful; He delighteth not in the death of a ſinner.

Object. But you will ſay, how comes it to paſs then, that ſo many men are damned, if God delights not in the death of a ſinner?

Anſw. Divines tells us of voluntas Dei,

Antecedens, &

Conſequens.

that is, the Antecedent, and Conſequent will of God.

By the former, as a Law-giver, He gives juſt and good Laws, and wills that Men ſhould obey them, that they may be happy in ſo doing.

By the other, if they will not obey, as a juſt Judge, he wills they ſhould be puniſhed. So that their ruine is from themſelves, and not from God.

Secondly, The Mercy of God ſhould be the matter of our daily praiſes. The meditation of God's Mercy ſhould produce in us delightfull thoughts, and ſhould keep (as it were) a continual ſweetneſs upon our hearts, and cauſe us to ſtudy the moſt gratefull returns unto God. They that live continually upon Mercy, ſhould be as it were turned into love and thankfullneſs. It ſhould become as it were their Nature, and Conſtitution, as the food men live upon, will be ſeen in their Temperature, health and ſtrength. O how unſpeakable is the Mercy of God, that provides ſo well for his Servants in this their Warfare and Pilgrimage through this World! O what ſweet Meditations ſhould we have of Gods Mercy? Love, thankfulneſs and praiſe ſhould be our daily exerciſe. Had we Davids heart, what Songs of praiſe would the conſideration of Gods Mercy teach us to indite? How affectionately ſhould we recount the Mercies of our youth, and riper years? Yea, of every ſtate and condition we have been in, to the honour of our great Benefactor. p. 14But eſpecially, if God hath touched our hearts with his ſaving grace, if he hath effectually called us, and inabled us to repent of our ſins, and believe in his Son? O then how ſhould we bow down our heads, and adore his free grace, as the cauſe thereof. If we have received any grace tending to our own ſanctification, or the edification of others, Let us ſay as Paul did, 1 Cor. 15.20. By the grace of God I am that I am.

Thirdly, The meditation of Gods goodneſs and mercy to us, ſhould poſſeſs us with a ſuperlative love to God. Moſt certainly the prevailing love of God is the ſureſt evidence of true ſanctification. He that hath moſt love, has moſt grace. And if you truly love God you will be loath to offend him. The love of God doth not reign in that ſoul where the love of the World, or of the Fleſh, or Pleaſure reigneth.

Fourthly, The Mercy of God ſhould teach us to imitate him in this Attribute. We ſhould labour to be mercifull, as our Heavenly Father is mercifull; that is, as to the manner, though we cannot reach to the meaſure. The goodneſs of God ſhould poſſeſs us with a deſire to be conformed to his goodneſs in our meaſure. Summae Religionis eſt imitari quem colis.

Now God is mercifull two ways eſpecially, in

Giving,

Forgiving.

Firſt, In Giving. O how does the Lord ſupply our wants daily! Let us therefore ſhew mercy to thoſe that want our help.

Secondly, In Forgiving. O what a vaſt number of debts does the Lord forgive us! Gods mercy to us layes the greateſt Obligation imaginable upon us to forgive others.(c)(c)A Chriſtian may remember offences in cautelam, though not in vindictam. Matth. 18.23. Shall not we forgive an Hundred Pence, who have had Ten Thouſand Talents forgiven unto us?

Fifthly, We ſhould eſpecially obſerve and take notice of the mercy of God, ſo highly manifeſted in the deſign of our Redemption, 1 Joh. 4.10. Here is love, not that we loved God, but that he loved us, and ſent his Son to be a propitiation for our ſins. Was there ever Mercy like this? We have reaſon to cry out, O the depth of the riches of the mercy of God! O Lord, what is man that thou art ſo mindful of him, or the Son of man, that thou thus viſiteſt him with thy favour and mercy.

Sixthly, Gods goodneſs and mercy ſhould encourage our Souls to truſt in him. How many friends have ſome men with whom they dare truſt their Eſtates or Lives, becauſe they are confident p. 15they truly love them. And ſhall we not truſt God who is love it ſelf, 1 John. 4.16.

I come now to the laſt of Gods communicable Attributes, which I ſhall ſpeak unto, which is His faithfulneſs in keeping of his Covenant and Promiſes.

V. God is Faithful. Faithful.One letter of Gods glorious Name is abundant in truth or faithfulneſs. The Scriptures abundantly bear Teſtimony unto this. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithfull God, which keepeth Covenant and Mercy with them that love him and keep his Commandements, to a Thouſand Generations. Iſai. 49.7. The Lord who is faithfull. Rom. 3.4. Let God be true; that is, owned and acknowledged for ſuch, though all mankind ſhould be falſe and deceitful.

Now Gods Faithfulneſs is manif…ſted Two ways

In fulfilling his promiſes,

In accompliſhing his Threatnings.

God cannot in any caſe fail of his word. It is impoſſible for him to lie, Heb. 6.18. Tit. 1.2. As God is light and in him there is no darkneſs, 1 Joh. 1.5. So he is truth, and in him there is no falſhood. The ſtrength of Iſrael will not lye. 1 Sam. 15.29. And Numb. 23.19. God is not a man that he ſhould lye. God hath promiſed to them that repent, and believe in his Son that they ſhall be ſaved. He hath promiſed to give his Holy Spirit to them that ask him, Luk. 11, 9. And we have reaſon firmly to believe theſe promiſes. As for Temporal things, he hath not promiſed them to any of his Children abſolutely, but with a tacit condition; if he, in his infinite Wiſdom, ſee it good and expedient for them. So that as to theſe, we muſt humbly refer our ſelves to his infinite Wiſdom. 'Tis true, we are required to pray for theſe Temporal things in faith; but not with an aſſured particular perſwaſion, that God will give us the very particular things we ask, but with a faith of dependance on God, and ſubmiſſion to his Holy will. When we act faith on the All-ſufficiency and Power of God, and humbly reſign our ſelves to his Holy will, we may be ſaid to pray in faith.

I come now to the Leſſons which we are to learn from the conſideration of this Attribute.

Firſt, We ſhould learn from hence, that the commands of God are ſerious, and his promiſes and threatnings will certainly be accompliſhed. There is nothing of reaſon or ſence can be ſpoken againſt an Holy life by any one who believes the veracity and faithfulneſs of God, and the truth of his Word. Hath God ſaid p. 16(and do you believe it) that he will come in flaming Fire to take vengeance on all them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt? 2 Theſſ. 1.8. And can you continue in ignorance and diſobedience? Hath he ſaid that the unrighteous ſhall not inherit the Kingdom of God, 1 Cor. 6.9. And can you continue in unrighteouſn…ſs? Hath he ſaid, Heb. 12.14. Without Holineſs no man ſhall ſee the Lord; and can you ſlight Holineſs? And mock at ſerious Piety? If you believ'd God to be faithfull and his Word true, how could theſe things be ſo?

Secondly, Gods faithfulneſs is a great aggravation of the heinouſneſs of the ſin of unbelief. He that believeth not God, hath made him a lyer, faith the Apoſtle, 1 Joh. 5.10. And this is the rather to be heeded, that we may ſtir up in our ſelves a diligent watchfulneſs againſt this ſin, which with many is accounted but a meer infirmity. O what matter of humiliation doth our proneneſs to this ſin, (namely to diſtruſt God) juſtly miniſter unto us? Many men hardly truſt the promiſes of God ſo much as they would the word of a mortal man, whom they account honeſt and juſt. Certainly Gods faithfulneſs and truth ſhould teach us to hate every motion to unbelief. Ʋnbelief is the very bane of all Religion, ſo far as it prevails. Let it be our great care therefore to extirpate all remainders of this ſin of Infidelity out of our hearts.

Thirdly, If God be faithful, this ſhould be a great encouragement to us to truſt in him, and in his promiſes. It ſhould be the ſolid ground of our faith, the ſtay of our Souls, the foundation of all our hopes. Faith is animated by Gods veracity and truth, and from thence all other graces are excited in us. O Chriſtians, what life ſhould it put into our hopes to think that all thoſe words that God hath ſpoken are moſt certainly true; that all thoſe deſcriptions of the everlaſting Kingdom, all thoſe exceeding precious promiſes, that concern this life, or that which is to come, will certainly be made good; that all thoſe expreſſions of the exceeding love of God to his poor Servants, are certain and ſure. O how ſhould our faith live upon this truth of God, and by it be daily more and more ſtrengthened! And particularly that none of his promiſes concerning his Church, will fail or fall to the ground.

Fourthly, How thankfull ſhould we be to God for giving us ſuch gracious promiſes to encourage us in the ways of our obedience. He has promiſed that he will never, never leave nor forſake thoſe p. 17that are in Covenant with him, Heb. 13.5. We have good aſſurance That all things ſhall work together for good, to them that love God. Rom. 8.28. That he will give grace and glory and no good thing will he with-hold from them that walk uprightly, Pſal. 84.11. And what can we deſire more?

Fifthly, We ſhould labour to get an intereſt Chriſt, in whom all the promiſes of God are Yea and Amen, 2 Cor. 1.20. That is, have their foundation, firm eſtabliſhment and unalterable ratification.

Sixthly, We ſhould learn the Divine art of living upon the promiſes of God, and fetching comfort, for the ſupport of our lives from them. Moſt men live on their preſent enjoyments, not on Gods promiſes. Whereas the Prophet tells us, Habak. 2.4. The Juſt ſhall live by his Faith. Certainly nothing makes us ſo humble, lowly; and puts us into ſo much eaſe, and quietneſs of mind, as to live by Faith on God. Iſai. 26.3. Thou wilt keep him in perfect peace whoſe mind is ſtay'd on thee, becauſe he truſteth in thee.

Seventhly, The truth and faithfulneſs of God ſhould engage us to be true and faithfull to him. Have we not ingaged in our Baptiſm to forſake the Devil, the World and the Fleſh; and to devote our ſelves to the ſincere ſervice and worſhip of God the Father, Son and Holy Ghoſt? Are not his Vows upon us? that is, Vows to ſerve him faithfully, Pſal. 56.12. And ſhall we be like thoſe falſe Iſraelites of whom 'tis ſaid, Pſal. 78.36, 37. Nevertheleſs they did flatter him with their mouth, and they lied unto him with their Tongues. For their heart was not right with him, neither were they ſteadfaſt in his Covenant. And have we not in the courſe of our lives made many particular promiſes to God in our particular diſtreſſes? And ſhall we expect that God ſhould perform his promiſes to us, when we take no care to perform ours to him? Shall we expect that God will perform his promiſe of pardon to us, when we take no care to perform the conditions required of us; upon the performance of which, we may comfortly expect to have the Divine promiſes made good to us?

Eighthly, We ſhould endeavour to imitate God in this Attribute of his faithfulneſs. Let us be true to God, and true alſo to man. Remember you ſerve a God of truth; and 'tis the glory of his ſervants to be like him. The Devil indeed is the Father of lyes; but God hates all lying, as contrary to his Holy Nature. If you would be like God, labour to imitate him in his truth and faithfulneſs.