The Practical Sabbatarian, Chapter 17
CHAP. XVII. God is moſt Adorable in his bleſſed Attributes.
LEt us meditate on the Attributes of God. The Divine Attributes are thoſe glorious beams which give us the beſt diſcovery of the Divine Being; His Juſtice is a ſcorching beam; His Mercy is a warming beam; His Faithfulneſs is a refreſhing beam; His Truth is an enlightning beam; His Infiniteneſs is a dazling beam; His Power is a piercing beam: But this proſpect is ſo pleaſant, we cannot ſo ſuddenly take off our eye, and therefore we ſhall glance at the Divine Attributes ſomething more diſtinctly.
Let us meditate on the Power of God: His Power, as his Glory, is tranſcendent: He can bow the Heavens; he can Pſal. 144. 5. Judges 5. 20. Job 37. 16. Pſal. 104. 32. Iſa. 5. 26. Iſa. 7. 18. Exod. 14, 24, 25.marſhal the Stars; he can ballance the Clouds, he can deſtroy ſingle perſons; he can ſubvert whole Cities, waſh away the World with a Flood; he can make the Mountains ſmoak with a touch; he can ſummon the Nations with a hiſs: and he can take off Pharaohs Chariot wheels with a look. If God frown, the Mountains quake, the Hills melt, the Earth is burnt, the World is blaſted, and the Inhabitants of it tremble, Nah. 1. 5. He can ſcatter Nations, hurle Mountanes Lev. 10. 1, 2.to and fro as the duſt, Hab. 3. 6. Such divine diſcoveries Gen. 19. 24.of Gods infinite power we meet with in ſacred writ. Gen. 7. 19.He created the World by the Power of his Word, and bl…w Ad imperium, nutum, etinſtinctum dei volentis puni…e Judaeos, ſta…im quaſi li…lores accurrunt Egyptii, et Aſſi…ii, ſibilo tantùm opus eſt, et advolant. Alap.the Ʋniverſe into a being by the breath of his mouth; His Fiat reared the Heavens and the Earth into an exiſtence; it fill'd the Sun with light, beſpangled the Firmament with ſtars, deck't the fields with graſs, laded the trees with fruit, and made the vallies ſing with Corn, Pſal. 65. 13. Paradiſe, Mans firſt and delightfull ſeat, was but the iſſue of Gods Commanding Power. He planted every Flower, he ſowed every Seed, he ſet up every Tree, not with his Hand, but his Word. And as in Naturals, ſo is Gods Power ſeen in Spirituals: He can ſubdue the ſtrongeſt corruptions, break the hardeſt Ezek. 11. 19. Dan. 4. 33. Luke 7. 38. Jer. 5. 22,hearts, relieve the moſt fainting graces; he can unhorſe the proudeſt Perſecutors, and put the greateſt Kings to 2 Sam. 17. 23.graſs, and throw the leudeſt Curtizans at his fect. And as Heſt. 7. 10.Gods Power is ſeen in perfective, ſo in deſtructive actions; he Acts 12. 23.can unpin the wheels, and break the Axletree of the whole Luke 12. 5.Creation with a word; he can infatuate the counſels of the Jer. 39. 9.deepeſt Politians, tear in pieces the ſtrongeſt adverſaries, Pſal. Job. 26. 7.59. 22. blaſt the deſigns of the loftieſt Courtiers, ſpeed the Job 9. 6.death of the proudeſt Princes, and fire Nations out of their Heb. 10 31.Cities, and tye them up with a tedious Captivity; he can throw ſinners, ſoul and body into hell, Mat. 10. 28. In a Mat. 10. 28.word, Gods Power is commenſurate to his will, and the Iſa. 52. 10.ſtrength of his hand can effect whatſoever is in the purpoſe of his heart: If he make bare his arme, Iſa. 52. 10. his naked arme can execute wonders, nor need he any weapons to accompliſh his atchievements.
Let us meditate on the omniſciency of God. His eye is alwayes upon us; he hath a window into our hearts; our very Pſal. 139. 1. Pſal. 44. 21. Jer. 17. 10. Rev. 2 23. Pſal. 139. 12.thoughts are unvailed to him; he ſees every ſin, he ſearcheth every ſoul; he trys every rein; Clouds do not darken his view, Curtains do not hinder his ſight, and doors do not ſhut out his proſpect; Light and darkneſs are all one to him; he ſees the fine and curiouſly ſpun agitations of the mind before Dei intellectus eſt vitae ſuae actus, quo Deus videt omnia, ſeipſum ſcil. et extraſe univerſa, quae eſſe poſſunt; quae eſſe vult, autipſe facit, aut à creaturis fieri vult, aut permittit, cognoſcit eas res quae ſunt et earum cauſas, modos, et circumſtantias, praeſentia, praeterita, fatu…a, magna, et parva, quibus ſcientia divina non vi eſcit, et animi receſſus, dicta con…tus facta Leid. Pr.they are fledged, and fly out into action. It was an excellent ſpeech of Auguſtine, Deus totus oculus eſt, & minima videt, God is all eye, and ſees the moſt minute things, the very imaginations of our hearts, 1 Chron. 28. 9. our thoughts in the firſt …bullition, the very embryoes of our working minds. God ſaw Achans wedge, although it was buried under ground, and can tell Joſhuah where it lay, Joſh. 7. 11. Chriſt ſaw the Scribes reaſonings, when they were onelyonly agitated in the conclave of their hearts, Mark 2. 6, 8. He knows the proud afar of, Pſal. 138. 6. before they draw near to lift up the heel againſt him. Every motion of our minds, every ſound of our tongue, every action of our lives, lye plain before him. Omnia videt, &c. He ſees all things from Eternity to eternity, with one and the ſame view, as School-men ſpeak. David could not fly from his preſence, though he made the greateſt ſpeed to avoid it, and took the wings of the morning to haſten his flight, Pſal. 139. 9. he weighs the duſt in the ballance, Iſa. 40. 14. takes notice of thoſe things, which are as ſmall and contemptible as the duſt.
Let us meditate on the Holineſs of God. This bleſſed Attribute is an orient pearle in Gods Crown; Holineſs is the very Glory of the God-head: The Lord is glorious in holineſs, Ter ſanctitatem deo acclamant animalia, ſive Trinitatem in deo innuentia, ſive infinit…m foreign iterationem ſignificantia: eſt enim deus ter ſanctus ſanctiſſimus, ſanctitas ipſ…, Beatos Angelos, et homines ſanctificans Par.Exod. 15. 11. The Scriptures call the Father a holy God, Pſal. 22. 3. the Son a ſpotleſs Lamb, 1 Pet. 1. 19. the Spirit the Holy Ghoſt, John 14. 26. The Holineſs of God is the triumphant ſong of heaven, both in the Viſion of the Prophet, Iſa. 6. 3. and in the Revelation of the Apoſtle, Rev. 4. 8. The Holineſs of God is the wonder of Angels; thoſe glorious ſpirits admire Gods beauty, which is his holineſs; the holineſs of the Lord, is the pattern and exemplar of Saints for them to imitate and write after, Lev. 20. 7. Holineſs is primarily and originally in God, as light in the Sun, derivatively onelyonly in the Saints: As God is pleaſed to draw Man fair by the pencil of his ſpirit, to caſt and ſhed a beauty and ſweetneſs upon him, Ezek. 16. 6. Chriſt iſſuing Sanctitas tribuitur deo, non ſolum quia purus eſt ab omni inquinamento, ſed maxime quia nulla non ſolum, moralis, ſed etiam et naturalis non poteſt in eo eſſe imperfectio. Riv.forth from his fulneſs ſome beautifying drops, cleanſing from ſin, and watering with grace, and ſo poor man ariſes ſupernaturally lovely from amidſt his natural deformity and loathſomneſs. Holineſs is ſo intrinſical and grateful to God, that he will have Holineſs to the Lord engraven on the plate of Gold which Aaron the High Prieſt muſt wear upon his breaſt, Exod. 28. 36. God ſits in the Throne of his holineſs, ſaith the Pſalmiſt, Pſal. 47. 8. He is praiſed in the mountain of his holineſs, ſaith the Prophet, Pſal. 48. 1. Holineſs attends upon his Throne, and holineſs beſets his Mountain; Holineſs is mixed with his words, Pſal. 60. 6. Exod. 28. 36. Pſal. 47. 8. Pſal. 48. 1. Pſal. 60. 6. Pſal. 93. 5. Iſa. 63. 15. Iſa. 62. 9. Zach. 14. 20. Exod. 25. 31.Holineſs becomes his houſe, Pſal. 93. 5. Holineſs fills his habitation, Iſa. 63. 15. and repleniſheth his Court, Iſa. 62. 9. Nay, holineſs is ſo much Gods nature, that holineſs to the Lord muſt be written on the very Bells of the horſes, and the pots of the Sanctuary, and they ſhall be like the bowles of the Altar, which were of pure Gold, Exod. 25. 31. typifying weight and worth, the Characters of true holineſs.
Let us meditate on the wiſdome of God. He ſits at the helm, and guides all things regularly and harmoniouſly; he Tim. 1. 17.brings light out of darkneſs, and can make uſe of the injuſtice Judi…ia d…i ſunt …ventibilia. …. 2. 3.of men, to do that which is juſt; he is infinitely wiſe, in him all treaſures of wiſdome dwell; he can break us by afflictions, and upon thoſe broken pieces of the ſhip, bring … omnia … ſeipſum, … per …. ….us ſafe to ſhore. The traces, mazes, and labyrinths of divine wiſdom are ſo arduous and inextricable, that holy Paul was ſtruck with amazement in the obſervation of them, and is even ſwallowed up with extaſie and amazement, Rom. 11. 33. There is a learned man obſerves how many ways the wiſdom and knowledge of God tranſcends and ſurpaſſeth the wiſdom of man:1 Cor. 13 12. Quanta eſt altitudo ſcientiae divinae tranſrendit omnem
Gods wiſdom ſurpaſſes mans in the object of it. God by his wiſdom and knowledge underſtands all things paſt, preſent, and to come, all things which have a poſſibility of being, and he underſtands himſelf who is an Ocean of perfections; And this Man falls infinitely ſhort of.
God is moſt exact in his wiſdom and knowledge; He underſtands humanam et Angeli…m ſcienti…m: Primò Ratione Objecti, Deus cog…oſcit omnia prae…e…ta, praeſentia, et futura. Se…undò Ratione modi, deus omniaevery thing as it is an object of knowledge fully and perfectly; he is comprehenſive of every vein and artery of all things poſſibly to be known; he fully knows the nature of Angels, every faculty of mans ſoul, every thought of mans heart, every muſcle and vein of mans body, &c. But poor man ſees things onelyonly in the twi-light, his knowledge is both ſhart and ſuperficial.
God underſtands not things by their ſpecies and effects as man doth, but by his own eſſence, which is the moſt clear glaſs he ſeeth all things in. Man knows things extrinſically, cognoſcit perfectiſſime. Tertiò ratione medii, non per ſpecies out effectus ſed per eſſentiam ſuamand a poſterioni as they lye open to his ſenſes, and by that portal make way to his underſtanding.
God underſtands all things preſently, without any dilatory view, or long debate, but in an inſtant, by the glance of his eye he ſees all things before him; But man attains his knowledge by ſtudy, care and painfulneſs, and uſually great clariſſime omnia videt et cognoſcit. Q…artò ratione celeritatis, &c.knowledge accompanies gray hairs, and he uſually beats out knowledge with difficulty, with reaſonings pro and con; and his concluſions ſuppoſe premiſes, the method of his attainment being ſyllogiſtical.
God knows all things certainly and aſſuredly, and thoſe things too which in themſelves are moſt uncertain and contingent; he knew whether the inhabitants of Keilah would 1 Sam. 23. 12.deliver up David or no a moſt contingent thing, 1 Sam. 23. 12. and of which David was wholly ignorant, though one of Gods endeared ones: but Mans knowledge is floating and wavering, and for the moſt part opinionative and conjectural.
God knows all things from Eternity, when Man lay only in the womb of a decree, before he was born, or produced in the world; the knowledge of God had its riſe Pſal. 102. 24.before time it ſelf was fledged, or could ſpread its wing.
Gods knowledge is ſubject to no change or variation; it is alwayes the ſame, and is never either in the increaſe or the decreaſe: but Mans knowledge is both ſubject to fluſhes and abatements, and may be impaired not onelyonly by ignorance, but forgetfulneſs. Gods knowledge may be compared to the Sun, which alwayes ſhineth on us with the ſame rayes of brightneſs (Eclipſes onelyonly excepted:) But the knowledge of Man is like the Moon, which hath both its increaſe and its wains, beſides innate ſpots, which are the emblems and hierogliphicks of darkneſs and deformity.
The knowledge of God, is the cauſe of all things which have an exiſtence. Firſt, God knows all creatures in his own incomprehenſible wiſdom, and then he gives them a being by the creating power of his Word; He firſt ſees them in the glaſs of his eſſence, and then blows them into a being and exiſtence by the breath of his mouth, by his commanding Word. But mans knowledge ſpeaks ſomething of obſervation, but nothing of production. God creates the object; Man onelyonly takes the proſpect.
Gods knowledge is infinitely larger, and more copious then that of the creature: He knows Angels, Men, Animals, &c. and whatever may be preſented to knowledge, and intelligence: But alas there is a darkneſs upon our deep; Our underſtanding Gen. 1. 2.is like ſome little beauty covered with a vail, like Hoc tantùm ſcio, quod nihil ſcio.a twinkling ſtar wrapt up in a cloud; ſomething of knowledge we pretend to, but the ſmoake of our ignorance dims the light of our ſmall pretences, and makes it duskiſh, and onelyonly break of day.
But the great God, not onelyonly hath, but is great wiſdom; And he giveth wiſdom to the wiſe, Dan. 2. 21. Solomons Dan. 2. 21.wiſdom which made him the Non-ſuch of mankind, 2 Chro. 1. 10.was onelyonly ſome reflexive light which the Sun of Righteouſneſs Mal. 4. 2.caſt upon him. In the works of Creation Gods infinite Jam. 1. 5.wiſdom was manifeſted, for ſo ſaith the Pſalmiſt, Pſal. 104. 24. O Lord, how manifold are thy works? in wiſdom 1 Kings 4. 29.haſt thou made them all. In the great work of mans redemption Jam. 1. 17.by Chriſt, the glorious wiſdom of God was diſcovered; Pſal. 104. 24.how many curious threads of inextricable wiſdom run throw Rev. 5. 12.that whole work? The Apoſtle calls the wiſe contrivance of Eph. 1. 8.our redemption, manifold wiſdom, Eph. 3. 10. Wiſdom in foreign. Eph. 3. 10.all its varieties and embroyderies; indeed in that bleſſed work appeared ſtupendious wiſdom. But in a word,
God is wiſe originally, not by communication from another, but of himſelf. Our wiſdom is but a ray communicated Solus deus à ſeipſo, et per eſſentiam ſapiens eſt, qui eam per fidem nobis manifeſtavit. Anſelm.from the father of lights, Jam. 1. 17. The knowledge of Angels is onelyonly a beam or a ſpark of the divine light. God teacheth Princes wiſdom, 1 Kings 3. 28. he teacheth Senatours wiſdom, Pſal. 105. 22. The judgement of the Court, and the prudence of the Council are both from him; he giveth that wiſdom which giveth life, to continue our being, Eccleſ. 7. 12. He giveth that wiſdom which giveth Eccleſ. 2. 19.ſtrength, to carry out our being, Eccleſ. 7. 19. He giveth that Eccleſ. 2. 12.wiſdom which giveth wealth to ſweeten our being, Prov. 16. Prov. 16. 16.16. He giveth that underſtanding which ſecures the ſoul, Prov. 19. 8.which is the being of our being, Prov. 19. 8. and the wiſdom Prov. 21. 30.of God beareth down all other wiſdom, Prov. 21. 30. As the Sun out-ſhines the Glow-worm, or the light of it puts out the fire-light.
God is wiſe eſſentially. We muſt not underſtand God to be wiſe, as if wiſdom made him wiſe, as it happens among the creatures, in them wiſdom is a ſeparable quality; but Non ex ſapientiâ ſapiens deus, ſed ex ſapiente deo ſapientia procedit. Orig.Gods wiſdom is himſelf, and himſelf is his wiſdom. As Origen well obſerves, Wiſdom doth not give a Name to God, but God gives a Being to wiſdom. The perfections of the Creature are like the gilding which may be laid upon veſſels of Rom. 16. 27wood or ſtone, the matter is one thing, and the varniſh and ornament is another; but the perfections of God are like a veſſel made of pure beaten Gold, where the matter and the ſplendour or adorning is the ſame.
God is infinitely wiſe; His wiſdom is unlimited, and incomprehenſible; God manageth the affairs of the whole world, viſible and inviſible; he takes care for all things, from the Ant Job 6. 5.to the Angel. Nothing ſo ſmall as to eſcape his knowledge; Pſal. 104. 24.he ſees every duſt on the looking-glaſs nothing ſo great as Mat. 13. 54.to burthen his mind; The Sun with the ſame eaſe ſhines Luke 11. 49.upon the whole world, as upon one ſingle field; ſo God doth 1 Cor. 1. 24.manage the Government of the whole world with the ſame facility, as he rules one ſingle creature; he bridles all mankind with the ſame eaſe and dexterity as he can muzle an Oxe, and rein in, and guide one of the beaſts of the field. Man attends upon one care at once; various thoughts ſcatter the mind, and weaken it, but Gods wiſdom doth not deliberate with heſitancy, or conſult with doubt; his thoughts are clear all at once, not ſucceſſively, and in a way of diſcourſe.
Let us meditate on the truth of God. This glorious attribute, Quid nam homines di… ſ… les faciat? raſpondet Pyth… goras, cum vera loquuntur. Deut 32 4. Deus meritò oppellatur, non t…m verax quam veritas ipſa. Zanch.is the pillar of a believers dependence, the firm ground upon which he caſteth anchor, we therefore truſt in God, becauſe he is faithfull and true, Pſal. 49. 7. This attribute ſheds a glory upon all Gods other attributes; for God is truly Wiſe, truly Omnipotent, truly Holy, truly Gracious, and this is the glory of God. And God is not onelyonly Deus verus, a true God; but Deus veritatis, a God of truth: He is not onelyonly true in the concrete, but truth in the abſtract: And God is truth in all acceptations, and all the latitudes of it.
As truth is oppoſed to falſehood. The ſtrength of Iſrael cannot lie, 1 Sam. 15. 29. And this the Apoſtle ſaith is impoſſible, Deus eſt verax non ob aliquam virtutem à naturâ ſuâ diverſam, ſed verax eſt ſuâ eſſentiâ et naturâ.Heb. 6. 18. The Sun may ſooner turn it ſelf into a cloud, then God can be charged or blemiſhed with a blot of untruth. A learned man obſerves, That truth is no vertue different or diſtinguiſhed from the eſſence of God, but is the very nature and eſſence of God.
God is truth, as it is oppoſed to hypocriſie and diſſimulation; God can put on a mask to conceal himſelf, but not to counterfeit: His faithfulneſs reacheth to the clouds, Pſal. Numb. 23. 19.36. 5. If God be angry, he doth not feigne himſelf ſo; He Tit. 1. 2.truly whets his ſword, and draws his arrow, Pſal. 7. 12. Viſcera ſunt Symbolum aequè ac ſedes miſerationum. Alap.Deut. 32. 42. And the ſoundings of his bowels are real muſick, they are not artificial, Iſa. 63. 15. God truly yearns over the penitential ſoul; his compaſſions are kindled with real heat.
God is truth, as it is oppoſed to injuſtice and unequalneſs, Deut. 32. 4. The wayes of God are equal, without Deus ita purus, et ſyncerus eſt, ut nihil in eo poſſit eſſe fuci, aut ſimulationis quicquid nobis praeſtat deus, et in nobis efficit ſine ullâ hyporiſi efficit, cum juſtificat, verè efficit juſtum. Zanch.any crookedneſs and incurvation, Ezek. 18. 25. Mans wayes indeed are full of errour and deviation; mankind is a crooked generation traverſing their wayes like a wild Aſſes Colt, Job 11. 12. But all Gods proceedings are juſt and holy, laid to the line of truth and righteouſneſs; if they are laid in the ballance, there will be no lightneſs or failure in them. God he is moſt juſt, Job 34. 17, 19.
1. God is juſt in his Commandments, Rom. 7. 12. no ſpeck of injuriouſneſs, or over-ſeverity ſticks upon any of his commands.
2. God is juſt in his Soveraignty, 2 Sam. 23. 3. His Scepter Iſa. 3. 8. 1 Pet. 1. 6. Iſa. 45. 21. Zeph. 3. 5. Zach. 9. 9.is a ſcepter of righteouſneſs; he rules over all with an equal diſtribution of right and judgement.
3. God is juſt in his puniſhments, Nehem. 9. 33. Deut. 16. 18. He ſtrikes not the ſinner without provocation, Iſa. 3. 8. Viae dei ſunt conſilia, et judicia dei circa eccleſiam, et hoſtes ejus, quod illam affligi et premi ſinit, illos graſſari, et florere patitur, injuſtum hoc carni videtur, ſed juſtae ſunt viae dei. Par.nor corrects the Saint without a neceſſity, 1 Pet. 1. 6.
4. God is juſt in all his ways and walkings among the children of men, Rev. 15. 3. There may be abſtruces, but no iniquity in all his providential proceedings; there may be a wheele within a wheele, Ezek. 1. 16. but no broken wheele.
5. God is juſt in all his pardons and forgiveneſſes, 1 Job. 1. 9. Chriſt hath purchaſed our pardon, and God is juſt to iſſue it out.
But a little further to draw the curtain from before this illuſtrious attribute of Gods truth, we muſt ſeriouſly conſider and underſtand that,
God is eſſentially true. Truth is not his quality, but his nature; God is moſt truly that Being which he ſees, and knows himſelf to be, (viz.) an Eternal and moſt perfect being. Auguſtine obſerves, That is falſe which ſeemeth to be Deus eſt eſſentia vera, et veritas eſſentialisone thing, but is another; but now God is truth it ſelf, becauſe he is of himſelf, and in himſelf what he beholds himſelf to be. He is foreign Jehovah, a true eſſence, and eſſential truth. Other Gods they are nominally ſo, not really ſo; They have eyes, but there is no ſight in their eyes, no viſive faculty; They have ears, but they hear not; noſes have they, but they ſmell not; mouths have they, but they ſpeak not, Pſal. 115. 5, 6. Pſal. 115 5, 6.And becauſe God is truth, whatſoever he ſaith and averrs of himſelf is moſt true.
God is originally true. All created beings are really and Deus Idea eſt e… ſcientia foreign rerum omnium, quae extrà ipſum ſunt, ad qu…m Ideam omnia quae ſunt, conformata ſunt, et ideò verae res ſunt. Zan.truly what they appear to be, becauſe God was the Author of them, and they were made according to the perfect Idea, which was in the mind of God; their correſpondence to the plat-form in Gods breaſt ſpeaketh them to be true things, and true beings. God makes all things truly and ſubſtantially good, and they are all faſhioned according to the pattern of his purpoſe.
God is purely and moſt perfectly true; In him there is no ſhade of deception; he is light without darkneſs, the ſupream good, without any blending of evil; he can neither Tametſi res lucida omnino aliquid in ſe tenebrarum habere poteſt, ſed deus eſt veritas, quae ſecum non patitur aliquid ſalū.deceive, nor be deceived; he is all knowledge, without any black tincture of ignorance; he is all truth, without any interruption of miſtake.
God is ſupreamly true; He is the higheſt truth. The Law of God is the true meaſure and rule of all Laws; and Laws are ſo far juſt, good and equal, as they accord with the Divine A primâ veritate quae eſt deus dependent omnes veritates.Law: So every thing is true, as it is conſentaneous and conformable to the Counſels and Will of God, to that truth which is in the mind of God. As Ambroſe obſerves, No man can call Jeſus, Lord, but in and by the Holy Ghoſt, becauſe whatſoever is true, by whomſoever it is ſpoken, it is from the holy ſpirit. All truth flows from the ſpirit, as all lies are from Satan, he is the Father of them.
God is immutably and unchangeably true. Man runs often from truth to errour, deceiving and being deceived; we often leave the plain way of truth, and go into the bywayes Pulcherrima eſt veritas, per quam immutata, quae ſunt, quae fuerunt, et quae futura ſunt dicuntur. Cic.of errour and miſtake. The Church in all ages hath had its Peſts, as well as its Pillars, and hath been plagued with an Arrius, as well as bleſſed with an Athanaſius. Simon Magus hath crept in among the fold of Chriſt, as well as Simon Peter hath had the charge of the flock of Chriſt: And beſides, truth in us is ſometimes more clear, ſometimes more clouded. Our underſtanding is different and graduate in Amos 3. 6. Jer. 10. 10. Joh. 17. 3.the apprehenſions of it. But the Lord is alwayes unchangeable in his truth, becauſe he is ſo in his being, in his will, in his wiſdom, and other attributes. God is not ſubject either to miſapprehenſions or recollections.
God is true in all his works: Whither we conſider his ſpiritual operations; whom he juſtifies, he not onelyonly freely, but truly juſtifies; not onelyonly reprieves, but pardons; ſuſpends Iſa. 46. 10. Rom. 11. 29.his execution, but makes him heir of life and ſalvation; If God call us, he doth it truly and effectually, not by Rom. 8. 30.a pretended invitation, but by a powerfull and ſucceſsfull vocation. The Apoſtle links predeſtination and vocation together in the ſame chain. Whom God regenerates, he doth truly convert to himſelf, giveth them true faith, and the bleſſed graces of his holy ſpirit. And ſo in the works of his hands. Angels are glorious and real ſpirits; Man is a noble and a true creature, reſembling the God of truth, and bearing his image, he is no fantaſm, no ſpectrum, as ſome Gen. 1. 26.hereticks in the primitive times aſſerted of the body of Chriſt. God made all things very good, Gen. 1. 31. and ſo foreignno mixture of falſe ſemblance embaſed their worth. The Creatures are real according to their appearances: The world is no dream, or fantaſtick landskip.
God is true in his words. He is true in the incarnate word. Chriſt is the true Son of God, not ſuppoſitious; not the Son of Joſeph, but the Son of God. He was truly 1 Joh. 1. Joh. 7. 40. Heb. 5. 10. Joh. 12. 15. Col. 2. 9. Pſal. 19. 8.God, and truly Man; a true Prophet, a true Prieſt, a true King, 1 Joh. 5. 20. And Chriſt calls himſelf the truth, Joh. 14. 6. God is likewiſe true in every word which the Prophets or Apoſtles have pronounced, or laid down for Joh. 18. 31. Joh 18 37. Mat. 5. 18. Rom. 3. 4.our advice and inſtruction; truth is an indelible character of the Scriptures. In his Word God is true, in every particle of it, in every tittle of it, Mat. 5. 18. And therefore as the Apoſtle ſaith, Let God be true, and every man a lyar, Rom. 3. 4. Chriſt aſſerts, he ſpoke nothing but the words of truth, and he left heaven to converſe with the Sons of men to bear teſtimony to the truth, Joh. 8. 40.Joh. 8. 40.
God is true in his donations. He gives us true happineſs, true grace, puts in us a principle of truth; God writes us true Eph. 4. 30. Mundi bona ſunt fugacia et falſa, ſed Chriſtus robis confert ſpiritualia et aeterna, ſpiritum ſanctum, et vitam aeternam. Ger.pardons, ſeals us by a ſpirit of truth to the day of redemption, give us true knowledge, fills us with true joy, and ſweetens our ſouls with real and true conſolations; He enriches us with true riches, Luke 16. 11. The profers of the world are falſe, and evanid, falſe ſhews, and counterfeit ſatisfaction: But all true complacencies and delights are to be found in Chriſt, and are treaſured up in God.
God is true in his promiſes, Thoſe breaſts which yield better liquor then wine, thoſe flowers which ſmell ſweeter then Promiſſiones habent ubera verè vino meliora, et magis fragrantia unguentis optimis. Bern.the choyceſt oyntments, (as Bernard ſaith) ſweeter then the flowers of Paradiſe. All the promiſes in Chriſt are Yea and Amen, 2 Cor. 1. 20. They are all eſtabliſhed in him, as a ſtr…ure built upon a ſure founda…ion. Indeed the Lord is abundant in truth, Exod. 34. 6. He is encompaſſed with truth, as with a girdle, Iſa. 11. 5, 6. He is plenteous in 2 Cor. 1. 20. Exod. 34. 6. Iſa. 11. 5, 6. Pſal. 86. 15. Pſal. 100. 5. Pſal. 91. 4. Pſal. 117. 2. Pſal. 146. 6.truth, Pſal. 86. 15. Ready to write truth in our inward parts; He is eternal in truth; he is holy and true in this generation, and ſo he will be in the next, Pſal. 100. 5. He is preſervative in his truth, his truth is both ſhield and buckler, Pſal. 91. 4. So that truth is not onelyonly Gods glorious attribute, but mans ſure defence.
We muſt meditate on the Love of God. This is that influential attribute which ſets God on work; His love ſets his eye on pittying, his head on contriving, his hand on acting, his heart on melting: God out of love ſent his Son Joh. 3. 16. Joh. 3. 19.out of his boſome, ſcatters his Goſpel in the world, that light which is more glorious then the Sun. In love, God ſaith Ezek. 16. 6.to the ſinner, live, Ezek. 16. 6. ſeeketh after enemies for reconciliation, 2 Cor. 5. 19. and makes clods of earth, and 2 Cor. 5. 19.poor worms heirs of ſalvation, Heb. 1. 14. But for the further Heb. 1. 14.diſcovery of this ſweet attribute, we muſt ſearch for it in its properties; it may be diſcerned in its characters, though not in its cauſe. Now there are divers explanatory characters of divine love.
The love of God is eternal love. Gods love to poor man had no beginning, there never was any time when the heart 2 Tim. 1. 9. Jer 31. 3. Hoſ. 11. 9. Apoſtolus tempora ſecularia vult, quae ſimul cum ſeculo, et mundo fluere, et volui caeperunt, ſed ante tempora ſecularia, quod ante mundi conſtitutionem, ante temporis et mundi originē eſt. Anſel.of God was not ſet upon a Saint: He loved him in his futurition, when the believer was to be; a child of God had a being in his love, before he had a being in the world. The Saint firſt lay in the womb of the decree of love, before he lay in the womb of his natural parent. God ſaw Saul when he was hid among the ſtuff, 1 Sam. 10. 22. and God ſaw and loved the Saint when he was hid in an eternal purpoſe of grace. Chryſoſtome obſerves, That this is a diſcovery of the immenſity of Gods love, that he loved us before the world was made; He had us near his heart before all time, and had carefull and ſolicitous thoughts for us particularly, and predeſtinated us through Chriſt to eternal ſalvation. In Gods love to man, this is ſtupendious and admirable, that he who is cloathed with Majeſty, and encompaſſed with infinite happineſs, Deut. 7. 7.who enjoys all good in himſelf, and is indige… nothing complacential, ſhould ſet his heart upon poor duſt from all everlaſting.
The love of God is free, and drawn out by no incentive. Cyril obſerves, There is no utility or profit in man to lay any Deus nos amat ſine ſuâ utilitate, et commodo: ſuperflua eſt deo creaturarum productio quantum ad dei perfectionem attinet, hoc enim erat deus ante quam nos creati eſſemus, quod nunc etiam eſt, nihil ei attulimus. Cyr.engagement upon God. The production of the creatures belongs nothing to the perfection of God; he was infinitely and abſolutely perfect before; when we were created, we brought nothing to him, and if we were annihilated, we ſhould detract nothing from him. God made us to love us, but he loved us before he made us. Indeed naturally man hath no beauty, no attractive quality to endear or engage the heart of God to him. One ſaith well, We are made, not born beautiful; God plants his grace in us, and then loves his grace in us; gives us his Chriſt, and then loves us for the ſake of his Chriſt.
The love of God is infinite and unmeaſurable, and admits of no compariſon: The love of Relations, the paſſionate love Iſa. 49. 15. 2 Sam. 1. 26.of women, nay, the love of a Jonathan, which ſurpaſſed the love of women, are but painted fire, compared to the ſweet Amor dei gratuitus eſt, quia nullâ re per…otus ſuit ad nos amandos. Zan.and ſacred heats of divine love. The love of an indulgent Father, of a tender Mother, of the deareſt Husband, of the moſt affectionate wife, are no more to divine affection, nay, infinitely leſs then the light of a glow-worm compared to the light of the Sun. Read a line or two of Gods love in humane Dilatat amor terminos ſuos, extendit funes, expandit ſinus, diſponens omnia ſuavitur. Bern.inſtances, in the meltings of a David over his Son Abſolon, in the heart-breaking loves of a Mary Magdalen to Jeſus Chriſt, Luk. 2. 38. How did the hearts of theſe Saints faint away in an extaſie of unſpeakable affection? But Chriſt in a greater and more of unſpeakable affection takes our nature 2 Sam. 18. 33.upon him, that we might wade to Canaan through the Red Sea of his blood. In the myſtery of our Redemptiot, ſaith Rom. 5. 10.Bernard, Gods love was dilated, and paſſed all bounds, outſtretched all cords, opens the whole boſome, and diſpoſeth all things ſweetly, for the accompliſhment of that great deſign.
Gods love is unchangeable, and withdrawn by no diverſion. Whom God loves he loves to the end, Joh. 13. 1. There is Joh. 13. 1.no unſtayedneſs in the love of God; whom he loves, he loves freely, fully, and finally; whom God loves, though he do not find them lovely, he makes them ſo; and although their beauty doth not allure his love, yet his love doth confer their Pſal. 45. 2. Col. 1. 27.beauty, he puts grace into their lips, and draws Chriſt upon their hearts, that there may be no cauſe of change or repenting. Further to evidence this truth, we muſt conſider, there is nothing in the Saints can make a change in the love of Pſal. 34. 19.God.
Not their afflictions; God pities, he doth not throw off his afflicted ones; he delivers them, but he doth not diſown them, he lays his rod upon them, but he ſets his heart upon Iſa. 43 2. Iſa. 63. 9.them; he is preſent with them in all their troubles, Iſa. 43. 2. He ſympathizeth with them in all their troubles, Iſa. 63. Iſa. 48. 10.9. Nay, oftentimes he takes the opportunity to ſhew greater favour to them in their troubles, Iſa. 48. 10. Then he ſelects them for himſelf: The afflictions of the Saint they draw out, but they do not draw off the heart of God.
Not their temptations. How many promiſes hath God made to his tempted Saints? 1 Cor. 10. 13. He will ſweeten 1 Cor. 10. 13.and proportionate their temptations, 1 Cor. 10. 13. He will deliver them out of temptations, 2 Pet. 2. 9. he would not 2 Pet. 2. 9.have them grieved for, but rejoyce in temptations, Jam. 1. 2. Jam. 1. 2.He will bring Satan under their feet, Rom. 16. 20. He will Rom. 16. 20.tread the Tempter under them: All theſe expreſſions evidence the care of God over his tempted ones. The temptations of the Saint may diſcover Gods watchfulneſs, but no way divert his loving kindneſs.
Not their Tranſgreſſions. If any thing would ſpunge our names out of the Book and heart of God, it is ſin; for ſin Eph. 4. 30. 1 Joh. 3 4. Deut. 9. 8. 2 …am. 24. 15. 2 Sam. 24 25. Pſal. 89. 32, 33. Omnia cooperantur in ſanctorum bonum, etiam et peccata. Auguſt.grieves the ſpirit of God, breaks the commands of God, provokes the diſpleaſure of God; yet God can ſhew his wrath againſt the ſin, and his love to the ſinner; God puniſhed David for his foul ſins, yet he pitied him after his foul ſins; Sin grieves, not alienates the heart of God from offending Saints: But let not this encourage any in ſin, Davids tears and bitter ſufferings are a forcible argument againſt all ſuch preſumption; though God will not take off his heart, yet he will hide his face from offending believers. But to cloſe up my diſcourſe on this bleſſed attribute; the love of God participates ſomething of all his attributes.
It is a wiſe love; He chooſeth according to the purpoſes Eph. 1. 4. Amor dei non eſt ex ignorantiâ, nec ex paſſione, ſed omnis dei amor cum ſummâ aequitate et ſapientiâ conjunctus eſt.of his grace, and then makes his Elected ones fit for his love; then he makes them ſpiritual, believing, holy, fruitful, that he may take delight in them. He determines mercy to a poor ſinner, out of the wiſdom of his choice, not out of the goodlineſs of the ſinner. In infinite wiſdom he ſelects his little flock out of the maſs and generations of mankind.
It is a powerful love. The ſoftneſs of Gods bowels can break the hardneſs of mans heart; the love of God can heal Rom. 12. 2. Formam vitae ſpiritualis induantus; Forma enim conſtantior eſt, et interior, et ad ſubſtantiam pertine…. Chryſoſtnatures, kill luſts, plant graces, change hearts, convert ſtubborn ſinners, and accompliſh whatſoever is ſtrange and glorious. If God love thee, he will conform thee to his will, and carry thee through all the hazzards and difficulties of this life, and never leave thee, till he hath lodged thee in his own boſome.
It is an omniſcient love. God ſees from eternity the waywardneſs and obſtinacy of thoſe whom he chooſeth to ſalvation; Eph. 1. 4.and yet the force of his love is not overcome by that foreſeen petulancy, but he in time removes it, and mans unworthineſs puts grace upon a greater attempt, but no way Dilexit deu…, quos praeſcivit fore ingratos, immo hoſtos ſuos.drives God to a ſentence of neglect or rejection. Indeed here is the wonder of Gods love; he from eternity ſees us a maſs of corruption and ſin, and yet no diſcouragement withſtands or weakens his love, but in due time he beautifies his choſen ones, and loves them everlaſtingly for their comlineſs and beauty; he foreſees all diſengagements, but decrees to remove them.
It is a juſt love. God loves not, but where he ſees ſomething lovely. Indeed the duties of ſinners are diſtaſtfull to Iſa. 1. 13. Prov. 28. 9. Job 1. 1. Pſal. 7. 10. Pſal. 112. 2. Prov. 15. 8.God: But God loves the Saints becauſe of their uprightneſs. The wiſe man ſaith, The upright in their way are the delight of the Lord, Prov. 11. 20. The curious work of grace in the heart of a Saint, pourtrayed with ſo much wonder, and drawn with ſo much exactneſs by the pencil of the divine ſpirit, is a beauty God is pleaſed with, and fixeth his love upon, and doth evidentially declare, that though he is free, yet he is moſt juſt in his favour and affection.