The Rule of Faith, Exegesis of Apostles Creed · Article 1 · Tenet 2

The Rule of Faith · Exegesis of Apostles Creed · Article 1 · Tenet 2

p. 42I Beleeue in God.

Pſal. 11. 1.

HItherto of our duty in the firſt word I beleeue: The doctrine to be beleeued followes, and it concernes either God or the Church. The doctrine that concernes God, lookes vponupon him, either as Father, or Sonne, or holy Ghoſt. In the firſt Perſon of the Trinity Faith ſees and wonders at his Nature, his Relation, his Power, and his Workes. His Nature in the Word God, his Relation, in the word Father, his Power, in the word Almighty, and his Workes, in the words, Creator of heauen and earth.

The firſt thing we are to ſtudie to know and beleeue is God. This is the firſt doctrine of the Creed: there are many things ſhould inflame the hearts of Chriſtians to a great deſire after the doctrine concerning God and his nature: as,

1. It is the moſt glorious ſubiect of all others in the world: no doctrine can tell vsus of ſuch marueilous things as the doctrine of God doth.

2. It is the end of our Creation: all other things though made by God, yet they hauehave no diſcerning of him. Now God made man, and gaue him a reaſonable ſoule, that hee might p. 43ſee God, and the great workes he had done; els in the Viſible world, there had bin none to know or praiſe God: Nothing therefore can be more contrary to the end of our Creation, then if wee ſpend our time, and do not labour to know and praiſe God.

3. The whole doctrine of Religion, is called Theologie, which word in the originall, taken a funder, is a ſpeech or doctrine concerning God: to ſignifie, that without the true knowledge of God, there can be no true Religion or right vnderſtanding of any thing: God is the principall Subiect of all Religious doctrine.

4. Of all doctrines this is moſt profitable for vsus: for the doctrines Vt pecudes a pecudibus abſque homine: Sic homo ab hominibus abſque deo, gubernari foreign. Tylen.that concerne God, hauehave the moſt power ouer our liues to reforme them and to make vsus carefull of good workes Coloſ. 1. 10 & euen the more we know of God, the nearer we come to the perfectiō of our natures: Beſides theſe doctrine doe fill the heart more then any other truthes. Yea, it is eternall life to know God and Chriſt: It is Heauen vponupon Earth: It is the very beginning of the glory of Heauen, which conſiſts in the Viſion of God, Ioh. 17. 3.

5. To want the knowledge of God is extreamely baſe and vncomely for a Chriſtian. It is a poore thing to bee pleaſed with the knowledge of other things and bee ignorant of God; and the rather, becauſe what we louelove or admire in other things that are good, are moſt perfectly in God and no where elſe.: beſides, ſhall we bee ignorant of him, from whom we receiue al good things, and from whom al things might make vsus happie are to be expected? Is not he liberty, life, glory, ſufficiencie, bleſſedneſſe, perfect and holy pleaſure and the Reſt of ſpirits, as a Father ſaith? Further, Bernard.ſhall not we know him, that is eueryevery where? Can we goe no whither from his preſence, and ſhall we in all places bee be ſtill without God, who yet fills Heauen and Earth? It is a true Theorem in Diuinity, that God onelyonly hath a being, other things cannot be ſaid to be: Men are the beſt of viſible foreign.creatures, and the Prophet ſaith, all Nations before him are nothing: If men are nothing, not worthy to bee Eſay 40. 17.Isa 40:17reckoned as things that hauehave being, much leſſe other Creatures?

p. 44Theſe things are ſcarce worthy to be ſaid to be, of which it may bee ſaid either it was not, or it will not bee: then it will follow: that the knowledge men get in other things, is to know nothing; then wee know ſomething when wee know God: finally, a neceſſity lieth vponupon vsus to bee rightly enformed concerning God: if to ſpeake or thinke vilely of men bee an offence, what is it to conceiue or thinke erroniouſly, or meanely, or baſely concerning God?

The conſideration of theſe and ſuch like motiues ſhould ſtir vp in vsus a great willingneſſe to be taught concerning God: but before I breake open the particular aſſertions concerning the Nature of our moſt glorious God, there are certaine generall conſiderations that muſt take vp ſome Roome in our hearts, and it is profitable for vsus to approach vntounto the contemplation of God by degrees; and therefore by way of Preface, I conceiue theſe things are needfull to be thought on:

1. How hard a thing it is to attaine the knowledge of God.

2. By what meanes the darke heart of man is guided to the vnderſtanding of God.

3. How farre forth God may be knowne.

4. What Rules muſt of neceſſity be obſerued by all ſuch as can hauehave any hope to know God.

For the firſt: of all knowledges it is the hardeſt to attaine the true knowledge of God, and there are many things that hinder and hide God from vsus: as,

1. The tranſcendent glory of Gods nature, the brightneſſe of which is ſuch, that the eyes of our mindes are not able to look vponupon it, much leſſe can any ſenſes of our bodies attaine him, Gen. 32. 29. Iudges 13. 18. God is inuiſible, wee cannot ſee him: he is ineffable, no words can tell vsus what hee is: we may reckon a thouſand things and yet none of them Auguſt.is God, whether we looke about the earth, ſeas, ayre, or heauens, God is that thing which no opinion can reach: Hee is more then words can tell, or thoughts can thinke. God is ſuch a thing, as when we name him, hee cannot bee named; Hillarie.when we goe about to eſtimate him, he cannot bee eſtimated; when we goe about to compare him, hee cannot bee p. 45compared, when we would define him hee increaſeth bigger then any definition. He is greater then all words, then Tert.all ſenſes, it is peculiar to God to exceede knowledge: wee may admire by ſilence, but cannot expreſſe him by words: Niſſen.and the Reaſon is, that which is finite can hold no proportion with that which is infinite. And therefore hee that would define God had neede to hauehave Gods Logick, for no mans Logick can reach to it: for though nothing be more preſent eueryevery where then God yet nothing is more incomprehenſible. God is immenſe, and therefore who can tell (as one ſaith) the length of his Eternity, or the breadth Bern.of his LoueLove, or the height of his Maieſty, or the depth of his Wiſedom. And though it bee true, that there are diuers names giuen to God, yet thoſe names do not explicate what God is, but onelyonly ſo much of him, as of vsus can bee conceiued; for that which is ſaid of God is not God, becauſe hee is Plato. He is Vbique preſens ſed latens, vbique totus ſed immenſus.ineffable: The Heathen man could ſay, that it is a hard labour to finde out the Father of the world, but hauing found him, it was impoſſible to deſcribe him with fit words, eſpecially to make the vulgar ſort to conceiue of him. And therfore he is fitly ſtyled, a light inacceſſible.

2. The defect of meaſures hinders vsus. All the things by which Auguſt.we trie and meaſure other things are of no vſe in deſcribing God: for he is good without quality, great without quantity, eueryevery where whole without place, euerlaſting without time, he makes all ſorts of mutable things, without mutation in himſelfe or ſuffering any thing: hee needs not a body to make him to be, nor a place to make him to be heere, nor Ioh. de Comb.time, to make him to be now, or hereafter, or heretofore, he needs no ſubiect in which he ſhould ſubſiſt, or to which he ſhould adhere. He is mercifull without paſſion and Lord Trelcat.of all things, without addition of any thing to his wealth.

3. Wee want the benefit of ſimilitudes: for Gods nature differs infinitely from the natures of all other things, and therfore nothing can be found to liken God to it, without ſingular iniurie, Eſay 40. 17.

4. God doth not now appeare to vsus as hee did to the Fathers in the firſt Ages of the World.

p. 465. We are deſtitute of the helpe of Demonſtration à priori as they call it in Schooles. There was no eſſence before him, nor any thing that might leaue the name or nature of a cauſe of his being.

6. We are in and of our ſelues much more vnable to conceiue of God then we were at the firſt in our Creation, by reaſon of our fall from God into ſinne. The light we had being put ou…, and nothing left but ſparkles; theſe ſparkles left, breed more ſmoake in our mindes then either heate or light: for,

1. There is in vsus naturally a world of Atheiſticall conceits ſtrange opinions about God, as appeares not onelyonly by the variety of ſtrange Religions, but alſo by that naturall Atheiſme which eueryevery man by occaſion feeles in himſelfe, when foreign.he either doubts of God, and thinkes things that bee altogether diſagreeing and diſproportionall to the Nature of God.

2. A ſingular debility and impotencie to take in the doctrine of God, eſpecially with affection into our hearts.

3. A ſlippery kinde of Leuity in our mindes, that what we do receiue we looſe, and forget, or elſe change into other conceites.Lubriea & deſultoria: Humana mentis leuilas. 77. l.

4. An vnſpeakeable kinde of ſluggiſhneſſe and vnwillingneſſe to be at paines to ſtudy this doctrine.

5. What knowledge of God doth come into our mindes, for the moſt part we ſtaine it miſerably, with villanous and filthy thoughts and deſires.

6. God hath reuealed to vsus but onelyonly his backe parts, in this life wee cannot ſee him face to face, Exod. 33.

7. The diuells vſe all their methods to keepe men without the knowledge of God.

8. The world diſtracts vsus and deuoures vſually the time ſhould be ſpent about the ſtudie of God.

9. God himſelfe, that he may be reuenged on the ingratitude of many men doth hide himſelfe out of the way from them.

And it is neceſſary wee ſhould take notice of this difficulty of the knowledge of God, both to humble vsus, and to quicken vsus to the more diligence and to make vsus more thankefull, if p. 47God be pleaſed in any meaſure to reueale himſelfe to vsus.

For the third, though it be thus extreame difficult to know God, yet we muſt not diſpaire of it as of a thing impoſſible: for though the creature of it ſelfe cannot conceiue God, yet God can reueale himſelfe to the creature, according to the the creatures capacity.

God that dwelt in the ſecrets of Eternity, onelyonly knowne and ſeene to himſelfe, ſince the Creation, hath bin pleaſed to come out of his ſecret ſeate, and by certaine meanes or degrees to make himſelfe knowne to men: as,

1. By planting in the minde of man certaine naturall and common Notions, and generall principles concerning God: Theſe were and are in eueryevery man like little ſparkles of light and fire faſtened in mens mindes, and ſuch as by glimpſe ſhew ſome little conceptions of God.

2. By Apparition: God was pleaſed in the firſt Ages of the world to appea…e vntounto men, and by ſome certaine viſible ſignes of his preſence to acquaint himſelfe with man.

3. By the booke of the creature: for by vnfolding before man in an open and …ſting ſhew, the various formes and ſhapes of things which he made, he by them did augment the light of the naturall ſparkles, and euidently confirme and proue his Diuinity, Wiſedome, Power, and Goodneſſe to man, Rom. 1.

4. When none of theſe were ſufficient to bring man to a perfect knowledge of God: nor to ſo much as might ſaue his ſoule, and bring him into happy fellowſhip with God, God was pleaſed in the book of Scripture, to extract out of the infinite depths of knowledges which were in his eternall minde, a frame of deſcriptions, and teſtimonies concerning himſelfe, and his will, and this in his due time by degrees he gaue vntounto the Church, and is contained in the writings of the Prophets and Apoſtles.

5. To make all theſe helpes more effectuall vntounto the eternall bleſſedneſſe of the Elect, he ſent his owne Sonne who was the ingrauen forme of his Perſon, and his perfect Image, to take mans nature, and to come and dwell amongſt vsus, and through his humanity to make God as it were after a moſt p. 48glorious ſort viſible: The God-head ſhining through his fleſh as the Candle through the Lanthorne, Ioh. 1. & 14. 9. and in that nature hee did himſelfe teach and inſtruct man co…cerning God. Heb. 1. 1.

6. Hee hath made himſelfe further knowne vntounto certaine choice men by inſpiration, that is, by a ſpeciall inlightning, and breathing of the holy Gho….

7. He is daily diſcouered vntounto his children by effects, eſpecially, by his bleſſings, and benefits, and long-ſuffering, and manifold goodneſſe, Exodus 34. and among theſe by the entertainement hee giues to the ſoules of his people in his houſe, and by the …oyes in his preſence: Yea, ſo farre is the Lord pleaſed to reueale himſelfe this way to his people that they are ſaid not onelyonly to ſee God, but to behold his beautie, Pſal. 27. 4. & 63. 2.

It is true, the vnquiet heart of man is vexed, becauſe God is not viſible to his eyes, as if the knowing of God by colours were the only pleaſing way of ſeeing him: Thy bodily eyes cannot ſee God, what then If thy eyes cannot diſcerne God, is it any greater thing; then that thy hands or feete cannot diſcerne other thing? God is diſcerned by ſuch Inſtruments as are capable of him.

But thou wilt ſay, not onelyonly thy eyes, but thy reaſon cannot reach God ſo as to eaſe or pleaſe thy minde? I anſwer: that ſome things are infra rationem, below reaſon, and ſo are all things diſcernable by ſenſe onelyonly. Some things are iuxta rationem, agreeable and diſcernable by reaſon, and ſo are a multitude of things in nature. Some things are ſupra rationem, aboue Reaſon, and ſo are diuers things in the doctrine of God, eſpecially the Myſterie of the Trinity and the like. Now, though Reaſon will not reach heere, yet God hath not left his children deſtitute, but hath giuen them an inſtrument from heauen which is capable of theſe things, and that is, Faith.

And yet God hath not altogether abandoned the vſe of ſenſes in his children for the knowledge of him: for they know God by ſight in his creatures, and by hearing in the word, and by truſting in his bleſſings, 1. Pet. 2. 3.

p. 49That this point may bee yet more clearely vnderſtood, wee muſt conſider the different waies how God is knowne by ſeuerall things: firſt, himſelfe knowes himſelfe with infinite perfection of abſolute knowledge, and ſo hee is knowne onelyonly to himſelfe: ſecondly, Chriſt man knowes him by vnion, that is, by vertue of his vnion with the diuine nature, hee doth after a way vnſpeakeable, and vnimitable ſee and vnderſtand the God-head: thirdly, the Angels and Saints in heauen know him by viſion: they ſee God face to face, that is, they hauehave a perfect knowledge of Gods Nature according to their condition in heauen, and doe behold him in ſome moſt glorious repreſentation of his preſence: fourthly, to men on earth hee is knowne by reuelation: and ſo after a different manner to diuers men: As to ſome holy men by Inſpiration, to all godly men by Chriſt, to all men in the Church by the Scriptures, and to all men in the world by the creatures and Reaſon.

The fourth point it remaines to conſider how farre forth God may be knowne, by theſe all or any of them? I anſwer: firſt, more generally, and then more particularly: In generall if we thinke of the full knowledge of God, the Trinity is then onelyonly knowne to God himſelfe and Chriſt man: God hath a Name that is ſecret, and wonderfull, this can bee knowne by no creature; by his Name reuealed he may be knowne: ſo as we remember that in this world he appeares to whom he will, and as he will, and not as he is. The moſt men conceiue wonderfull little of Gods Nature.

The diuers formes of things in the world are beames, as it were, of the diuinity, but yet they ſhew rather that he is, then what he is, or whence they are rather then what he is.

Diſtinctly to conſider of it we muſt note that God is knowne in this life.

1. But in his backe parts.

2. But according to our modell or capacity: God hath extracted ſo much out of the Ocean of the infinite knowledge which concernes his nature, as may bee taken in by our vnderſtandings.

3. This that may be attained to, for that part which is ſet out by words, is expreſt not by words that tell what God is p. 50directly but by ſuch words, as being in vſe amongſt men, might leade vsus to ſome happie manner of diſcerning concerning God.

4. The neereſt knowledge wee hauehave is by effect, as it is either deſcribed in Scripture, or wrought in prouidence: and ſo what God is in himſelfe, himſelfe onelyonly knowes, but what hee is to vsus that in ſome meaſure hee makes vsus know: his glorious Nature is onelyonly knowne to himſelfe: Wee ſee the Sunne not as it is in it ſelfe, but as it inlightneth: we look not vp vponupon the body of the Sunne, but vponupon the beames of it that ſhine vponupon the hill, or vponupon the wall, or the like: ſo is it in the knowledge of God: our natures cannot looke vponupon his nature but we diſcerne him, by the ſhining of his working and by the beames of his preſence.

The difference alſo of the deſcriptions that hauehave bin of God are to be thought on: for there hath bin a Philoſophicall conſideration of God, and a Theologicall. The Philoſophicall was had among the Gentiles, by the wiſeſt of them. The Theologicall hath onelyonly bin had in the Church. The one looked vponupon God onelyonly by the light of Nature and experience, and the other lookes vponupon God by the light of Scripture and Faith: But that Philoſophicall Light was extreamely deficient and farre ſhort of the Eccleſiaſticall Light: for beſides that the wiſeſt of the Philoſophers had much adoe to ſeperate the true GOD from the many Gods worſhipped by the Nations: they were altogether blinde, in the Myſterie of the Trinity, and ignorant altogether of the higheſt praiſes of God, (viz.) his mercies vntounto man in Ieſus Chriſt: yea, there was ſcarce any Attribute of God, that was rightly knowne with any life, without the Pale of the Church.

Now that knowledge that is to be had of God, may be gathered three waies: by Negation, Eminencie, or Cauſation: By Negation, when wee denie vntounto God whatſoeuer is of imperfection in the Creature: and ſo wee denie death, meaſure, Mutation, &c. and ſay that God is Immortall immenſe immutable, &c. By eminencie when we giuegive vntounto God in the higheſt degree, what we finde to bee good in the creature, and ſo wee ſay, he is moſt holy, moſt wiſe, moſt iuſt, &c. By Cauſation we p. 51may finde out God by reaſoning from the things hee hath done.

The laſt thing to be conſidered of, is the Rules to be obſerued by vsus for the attaining of the knowledge of God: for All meanes will be ineffectuall to vsus, if we be not rightly prepared and diſpoſed: we neede a Religious minde in all knowledges that concerne our happineſſe, but eſpecially when any thing is ſpoken or thought concerning God: becauſe all words are inſufficient to tell vsus eaſily and fully what God is: Commandement 3.

Hee therfore that would reach to the comprehending of the knowledge of God, muſt bee ſure to keepe theſe Rules.

1. Hee muſt cleanſe and purge, and ſcoure his heart from the filth and droſſe of falſe opinions and ſtrange and Atheiſticall conceits concerning God: yea, hee muſt wholly empty himſelfe of all opinion concerning his owne ſufficiencie to conceiue of God, of himſelfe: for if it bee true of other knowledges in Religion, that a man muſt become a foole that he may be wiſe, 1 Cor. 3. 18. it is much more true in this doctrine concerning God.

2. He muſt then addreſſe himſelfe to Gods Word, and reſolue Non deus alienis aſſertionibus ſed ſuis eſtimandus eſt vocibus. Amb. Sine deo non cognoſcitur deus Hillar. A deo diſcendū eſt, quicquid de deo intelligendū. Hillar. Sapientia ſecularis eſt temeraria inter pres diuinae diſpoſitionis, Non pedum paſſibus Sed deſide rijs qu…ritur d…us Bernard.to learne from thence how to conceiue of God. God is not to be accounted of by others aſſertions, but to be meaſured by his owne words. We ſhall neuer learne what hee is, by asking what others ſay of him, but muſt heere what hee ſaith of himſelfe: for God is not knowne without God, as one ſaith, Of God wee muſt learne whatſoeuer of God wee would vnderſtand.

3. He muſt reſolue to ſpare no paines that is requiſite for this ſtudie: hee muſt imploy himſelfe with great diligence to drinke in his knowledge: for God will appeare onelyonly to ſtudious mindes.

4. A heart full of deſires is requiſite to theſe conceptions: The deſire of the ſoule muſt be after God, Eſay 26. 8, 9. He muſt be ſought with a mans whole heart, Pſal. 119. 10. elſe the minde will wander extreamely. And becauſe wee want that admiration, and delight wee ſhould hauehave in this doctrine, therefore wee muſt iudge our ſelues for our deſerts, p. 52and labour by prayer to forme theſe deſires in vsus: Eſpecially, when in hearing, or reading any thing concerning God, we finde our hearts begin to be affected, we muſt ſtriue to nouriſh and inflame theſe deſires or delights, or Rauiſhments, for then God is neere: for vſually a fire goeth before him (as the Pſalmiſt ſpeaketh) aſwell when hee comes into our hearts as when he comes into the world.

5. He muſt be a godly man: for the pure in heart onelyonly ſee God, Mat. 5. 7. and without Holineſſe it is impoſſible to ſee God, Heb. 12. 14. This knowledge requires holineſſe, elſe of all doctrines it proues the dulleſt: diſcourſe and diſputation doth not comprehend God, but holineſſe as one ſaith: and the Reaſon is, becauſe there muſt bee ſome aſſimilation or likeneſſe betweene our mindes and the knowledge of God: for as no parte of the bodie receiues the light but the eye, and the eye receiues it not but as it is like to the light, ſo it is with the minde of man and the knowledge of God.

6. Aboue all other knowledges in Religion, in the doctrine of God he muſt remember the Apoſtles Rule, to bee wiſe to Sobriety, and take heede of curioſity, and that in two reſpects: firſt, that he deuoutly beleeue what he findes ſaid of God in Scripture, without prying or ſifting of things by the iudgement of his owne Reaſon. God would be beleeued on, Credi ſe voluit deus non iudicari, non examinari, Naz.not iudged or examined: ſecondly, that he inquire not after things, which are not reuealed, but reſt in the deſcriptions of God made in his Word. The Sunne muſt bee ſeene, as it can be ſeene, and ſo much light muſt bee taken, as can bee had with looking downewards, leſt if wee looke for more light by gazing on the body of the Sunne, our eyes bee not onelyonly dazeled, but our ſight ſwallowed vp and loſt: ſo is it in the knowledge of God. It ſtrengthens and increaſeth the ſight of the minde, if we looke vponupon the beames of the euerlaſting Sunne as they ſhine in his word or workes, but if we will needs be ſearching higher after his Maieſty, take heede leſt wee be ſwallowed vp of his glory, Prouerbs 25. 27.

7. And laſtly, hee muſt looke to it, that his head bee not diſtracted p. 53with worldly cares: this knowledge requires a minde ſeperated from the world, at leaſt from the intruding, and violent, and diſtresfull cares about the world, and things thereof, 1. Cor. 7. 31, 32, 35.

Hitherto of the excellencie, difficultie, meanes and meaſure of the knowledge of God, together with the Rules to bee obſerued for the attaining of the Knowledge of God.

Three things remaine to be opened, and throughly conſidered of;

1. What God is or the praiſes of Gods Nature.

2. What it is to beleeue in God.

3. The Vſes of all.

For the right conceiuing of the glorious frame of the praiſes of God, we may ſafely and muſt carefully proceede in this order.

1. Wee muſt caſt out of our mindes all likeneſſes of any creature in heauen or earth: God hath flatly prohibited all Images of God, and all tereſtriall likeneſſes, to be ſet vp of him, in our Churches, houſes or hearts: Commandement 2. Wee muſt not therefore conceiue that God is like any thing that ſenſe can ſet before vsus in heauen or earth.

2. We muſt in the next place take heede that we be not inſnared by the miſconceiuing of certaine relatiue attributes giuen to God in the Scriptures: Many things are ſaid of God in Scripture, by way of ſigne, not by way of Image or likeneſſe: which wee muſt ſo thinke of as to vnderſtand what they ſignifie, but not to faſhion in our hearts the reſemblances which the words import: for inſtance,

1. Some things are attributed to God Ironically, not properly, as when the Prophet aſcribes deceit vntounto God, Ier. 4. 10. He ſpeaketh the words of the falſe Prophets ironically, not his owne words: with indignation alledging what they ſaid, which if it were true, God ſhould deceiue the people?

2. Some things are giuen to God Metonimically: as when God is ſaid to be our ſtrength and fortitude, Pſal. 18. 2. Our ſtrength and valour is not God, but he is ſaid to bee ſo, by effect, becauſe he worketh it in vsus: ſo hee is ſaid to bee our ſong, becauſe he is the ſubiect of our ſong, Exodus 15. 2. p. 54He is called the hope of Iſrael, becauſe it is hee in whom Iſrael ought to hope, Ier. 14. 8. ſo he is called our life Deut. 30. 19, 20. becauſe he giues, preſerues and prolonges our life.

3. Some things are giuen to God Metaphorically, when the things ſpoken of, are onelyonly found in the creature, and giuen to God by way of ſignification only, or ſome kinde of compariſon: ſome of theſe Metaphores are borrowed from men, ſome from other creatures.

1. From men, as when the parts, members, ſenſes, affections, actions or adiuncts of man, are aſcribed to God: as for inſtance, God is ſaid to hauehave a ſoule, Eſay 1, 14. which onelyonly notes his nature in a ſpeciall manner of Conception: ſo members are giuen to God: as his face to ſignifie his fauour; eyes to ſignifie his obſeruing of things; Eares to note his regarde of the prayers of his people; Hands to note his particular prouidence or working; Armes to note his power, &c. ſo ſenſes are giuen to him, as memorie, forgetfulneſſe, ſeeing, hearing, &c. which are onelyonly ſpoken for our capacity: ſo are the affections of Ioy, Anger, Hatred, Sorrow, Repentance, Ielouſie, &c. which onelyonly ſignifie after an high manner ſome glory of Gods nature, which but by ſuch compariſons is inexplicable to vsus: ſo are the Actions, of Numbering, ſpeaking, hiding his face, tempting, lifting vp his hands, deſcending, going vp on high, walking with men, ſtriking, ariſing, laughing, viſiting, &c. ſo are the Adiuncts of greatneſſe, time, clothing, bookes, charrets, &c. which things are not in God in the letter but in the ſenſe and ſignification.

2. From other Creatures, as when wings are attributed to him, as he is ſaid to be the Sunne, Light, a Horne of our Saluation, Buckler, conſuming fire.

4. Some things are giuen to God Synechdochically, as when the Sonne is called the Father of Eternity, Eſay 9. 6. the Father and holy Ghoſt are not excluded. When the holy Ghoſt is called ſeauen ſpirits, being but one ſpirit, onelyonly to note the variety and perfection of his working, Reuel. 1. 4.

p. 55Thus of the two Rules for the diſtinct and ſafe informing of our ſelues concerning God.

3. Wee muſt take heede alſo that wee bee not deceiued about the formes in which God appeared in the Old or New Teſtament: for theſe formes were ſanctified for the preſent to the vſe of the beholders to aſſure the preſence of God, or for ſignification, but when they were withdrawne, they were no longer to be thought on, as any formes of conceiuing of God, and therefore he forbids all likeneſſes.

Theſe things being auoided, we muſt then approach with feare and reuerence to conſider of ſuch things as are attributed to God in Scripture properly.

For the cleere vnderſtanding of the doctrine of Gods Nature as it is properly deſcribed in Scripture, wee muſt conſider both of the properties of his Nature, and of the ſubſtance of it.

Firſt, of the Properties, becauſe theſe are next vntounto vsus, as I may ſay, or are eaſieſt to be diſcerned.

The glorious properties of God may bee caſt into two rankes or heads; for ſome of them are ſuch properties as are ſome way in the creatures by way of Reſemblance, certaine ſparkles or dropps are in vsus: vponupon which is printed a kinde of Image or likeneſſe of God in thoſe things, ſuch are the life, knowledg, holineſſe, and glory of God: ſome of them are ſuch properties in God, as are not ſo much as by any likeneſſe to bee found in any creature in heauen or earth: ſuch are his infinite greatneſſe, eternitie, Immutabilitie, and allſufficiencie.

The firſt ſort of Attributes are the eaſieſt, and by reaſon of their either effects daily amongſt vsus, or likeneſſe to ſome thing in vsus, may be profitably firſt ſtudied.

And ſo the Nature of God excells in foure dreadfull and matchleſſe prayſes: or there be foure things in Gods Nature we ſhould euer thinke on with admiration, and adore with all Reuerence and Deuotion, and ſtudie to conceiue of as fully as we can from the ſingular Vſe they hauehave in the courſe of our liues.

Firſt, of the Life of God.

Life in GOD is admirable, and to bee adored in theſe reſpects:

p. 561. Becauſe the life of all liuing creatures in generall is in him: and ſo God is the life and light of the world, Iohn 1. 4. as he giueth being and life to all things: The whole world had bin a Chaos of darkneſſe, if God had not giuen it life, which hee planted in ſeuerall creatures by his admirable working.

2. Becauſe in particular hee is after a wonderfull manner the life of vsus men. Whether we reſpect our life naturall or ſpirituall: for our naturall life it is hee that inlightens eueryevery man that comes into the world, and gaue ſenſes motion and reaſon to all men, Acts 17. 28. and for our ſpirituall life, tis he that quickens all the members of Chriſt, by the ſpeciall mouings of the holy Ghoſt in their hearts, begetting them againe after a ſtrange manner by ioyning his ſpirit to their ſpirits, and thus Christ liues in vsus: Hence this life is called the life of God, Epheſ. 4. 17. and the life of Ieſus, 2. Cor. 4. 11. Gal. 2. 20.

3. Becauſe that life by which hee liues in himſelfe hee inioyes after a moſt matchleſſe manner: who can deſcribe the glory and ſhining of that life, in reſpect of which God is ſaid by an excellencie to be the liuing God, Daniel 6. 26. 1. Theſ. 1. vlt. Reuel. 4. 9. and as a doctrine of ſingular glory the Lord is pleaſed to ſweare by his life, Ezeck. 33. 11.

Some of the glories of this life of God we may in ſome meaſure diſtinctly conceiue of with admiration.

And ſo we ſhould adore that God whoſe life is,

1. Independent: God hath life in himſelfe: He receiued it not from any other, Iohn 5. 26.

2. It is Eternall, he liues from Eternity to Eternity, Dan. 4. 34. He is immortall he cannot die, 1. Tim. 1. 17.

3. It is not ſeated as in a part of God, as life is in vsus: but it is the whole eſſence; is not onelyonly in it, but is the eſſence it ſelfe.

4. It is moſt perfect, in bleſſedneſſe, and glory, hee wants no means to nouriſh it, nor helpes to content it or make it happie, but is God bleſſed for euer, Rom 11.

There is Vſe of this Knowledge of God: for,Vſe.

1. It ſhewes the Vanitie of Idolaters, that ſerue Gods that hauehave no life, Ieremie 10. 9, 10. 14.

p. 572. Woe be to wicked men that ſinne ſecurely, as if God was not or had no life, It is a horrible thing to fall into the hands of the liuing God. If he liue, they muſt die, Heb. 10. 31. Ier. 23. 36.

3. Let all men bee afraid, and take heede of ſinning, and remember his preſence: for God is a liuing God, Daniel 6. 26.

4. Since GOD is all Life, wee muſt bee as liuely as is poſſible in his ſeruice: our conſciences muſt bee purged from dead workes ſeeing we ſerue a liuing God, Hebrewes 9. 14.

5. Wee are bound in ſwearing eſpecially to remember the Life of God: Thou ſhalt ſweare the Lord liueth, Ieremie 4. 2.

6. Wee muſt not greedily couet after the riches of this world, ſeeing our God liueth to reward ſuch as ſerue him and truſt in him, 1. Tim. 6. 17. Heb. 12. 22.

7. VntoUnto him we ſhould goe for all ſuccour, ſupport, ſtrength, and preſeruation both of naturall and ſpirituall life: for with him is the well ſpring of Life, Pſal. 36. Pſal. 42. 3. Deut. 30. 19, 20. and it ſhould comfort vsus againſt all the deſperate miſeries of this life: It is inough for Iob, if his Redeemer liue, for he knowes he will deliuer him, &c. Iob 19. 25, 26. Iohn 14. 19.

Laſtly, the through Meditation of the glorious life of God, ſhould breed in vsus a deſire to adore and admire him, and praiſe him while we liue, as they did, Reuel. 4. 9. for this very Reaſon.

Who would not wonder at that Father that had a 100. or a 1000. children, to whom he had bin an inſtrument of Life: Oh then! why worſhip we not him that is Father of ſpirits, and Fountaine of all the life is in all the creatures in the world? and beſides liues in himſelfe a life full of infinite ſhining and perfection? Thus of the Life of God: His Knowledge followes.

The Knowledge of God is to bee admired and adored as wonderfull and matchleſſe in many reſpects.

1. Becauſe God is a ſeipſo ſapiens wiſe of himſelfe, he hath not p. 58He is foreign.his knowledge infuſed into him, or any way giuen him, nor gets he it by the inſtruction of others, or by the benefit or experience, or obſeruation. This glory of his knowledge he pleades, Eſay 40. 13. Rom. 11. 34.

2. Becauſe he is the Author of all that vnderſtanding skill or wiſedome is found in any of the creatures: As the Sunne is And ſo he onelyonly is Intellectus agens. He is called Deus Scientiarum. 1. Sam. 2. 3.1 Sam 2:3the Fountaine of all the Light is in any of the Corporall creatures, ſo God is the Fountaine of all that Light is in all vnderſtandings of men or Angels: It is God that furniſhed Chriſt man with al thoſe treaſures of Wiſedome and Knowledge, Eſay 11. 2. 'Tis from his Light that the Angels and Saints in Heauen ſee Light, as the Father of Lightes: and all the ſpirituall knowledge godly men hauehave is from aboue, Iames 3. 17. Iohn 6. 45. Yea all the skill any men hauehave in their callings is taught them of God, as the Prophet Eſay ſhewes in the verie caſe of Husbandmen, Eſay 28. 6▪ 26.

3 Becauſe all his workes are done with matchleſſe skill and wiſedome, none can doe like him, nor is his knowledge onelyonly Theoricall, Pſal. 104. 24. Eſay 40, 28. Euen thoſe things that ſeeme to vsus to be done ſo as we cannot conceiue a reaſon of them or ſeeme contrary to vsus and our rules, yet hauehave wonderfull depth of ſhining glory and Iuſtice and wiſedome in them, Rom. 11. 33, 34.

4. Becauſe his knowledge is infinite, Iob 11. 7, 8, 9. Pſal. 147. 5. He is omniſcient, he knowes all things: his vnderſtanding penetrateth into all things. Hee knowes himſelfe, one perſon each other exactly, Mat. 11. 27. 1. Cor. 2. 10. and knowes all things without himſelfe, Heb. 4. 13. 1. Iohn 3. 20. Iohn 21. 17. All the creatures that were, are, or euer ſhall be, he knowes them, Acts 15. 18. Eſay 40. 26. Mat. 10. 26. 30. He knowes all that is ſaid or done in the whole world, Pſal. 139. 1. &c. He knowes things to come, aſwell as things paſt or preſent, Eſay 41. 22, 23. 26. Hee knowes the very thoughts of the hearts of men, and ſeeth them afarre off, euen before they be yet formed or conceiued, hee can tell what all the men in the world thinke at all times, 1. Chron. 28. 9. Pſal. 7. 10. & 94. 11. Ier. 11. 20. & 17. 10. p. 59Yea, he knowes all things which are poſſible to be, though they neuer ſhall be: To conclude, he knowes all things diuine or humane, or Angelicall, Celeſtiall or Terreſtriall, good or euill, ſecret or manifeſt, vniuerſall or ſingular, neceſſary or contingent, noble or vile, great or ſmall, which are, or are not, paſt preſent or to come, euen things which ſhall neuer be.

5. Becauſe his knowledge is moſt perfect, hee not onelyonly knowes all things, but he knowes them moſt perfectly: hee knowes not in part as we doe, but exactly: his knowledge cannot be increaſed or diminiſhed: he learnes nothing, hee forgets nothing, Rom. 11. 33. Pſal. 147. 5. And the perfection of his knowledge appeares: firſt, in the cleareneſſe and euidence of it: therefore all things are ſaid to be naked before him, Heb. 4. 13. and alſo in the diſtinctneſſe of it: he knowes all things not confuſedly, or generally, or in the maſſe or lump onelyonly, as wee are ſaid to know a man that know not a thouſand things in him: thus God knowes very ſparrowes, and the very haires of our heads and the number of them, Luke 12. 7. Mat. 10. 29. And this alſo proues the perfection of Gods knowledge, that his knowledge is immutable, he neuer varies, though things may be ſubiect to infinite alterations, yet Gods Knowledge of them is alwaies the ſame: His Knowledge is infallible: fourthly, the perfection of his Knowledge appeares in this, that hee knowes things holily: hee neither adds, nor detracts, and takes any thing according to the outward ſhew or pretence, but he iudgeth not according to the face or perſon, but according to the Truth.

6. Becauſe he knowes the things after a manner incommunicable to the creatures: for all things the creatures diſcerne, they diſcerne by one of theſe waies; either by ſenſe, as by the miniſtry of the eye or eare, or taſte, or touching, or ſmelling: or elſe they diſcerne things by opiniō, which is done by coniecturing or gheſſing at things by their cauſes or the like, or elſe by Faith, when they know things by the report of others: Or elſe by knowledge framed by reaſoning, diſcourſing by the benefit of certaine propoſitions, to extract from p. 60thence the concluſion which breeds knowledge: or laſtly, by certaine Images or ſpecies taken in by the ſenſe, and imprinted vponupon the Phantaſie, which are thence offered to the vnderſtanding, by which the knowledge of things is kept for contemplation, when the ſenſe of the things is loſt. But God knowes things by none of theſe waies, as being all imperfect, as many Reaſons might ſhew. But he knowes them all by his Eſſence, not by any ſenſe or ſpeciall facultie: And that this may bee vnderſtood wee muſt note: Firſt, that the whole Eſſence of God is as it were wholy an eye, or a mind. Secondly, that God is all th…ngs by Eminencie. Deus est omnia Eminenter: as they ſay in Schooles. Thirdly, God containes all things in himſelfe, and his Eſſence is the example or patterne of all things, and therefore needs but to looke vponupon himſelfe, and then he ſees all things as in a glaſſe: our vnderſtanding is imperfect, and therefore depends vponupon the Obiects, by which it is as it were coloured, and ſo while it ſtriueth to know other things is driuen to neglect, and forget it ſelfe, as the glaſſe which is ſo coloured from other things which ſhine in it, that it doth as it were looſe his owne colour: but God being infinite, and independent, is not bound to the things without him to receiue impreſſions from them, but in himſelfe hath the Ideas or formes of them, and are but as it were little ſhadowes or ſlender likeneſſes caſt out from the diuine nature. Hence it is that the Knowledge of God is not lyable to the imperfections that cleaue to the things to be knowne without himſelfe: thus he knowes temporall things after an eternall manner, mutable things immutablie, contingent things infalliblie, future things preſently, dependent things independently, created things after an vncreated manner.

7. Becauſe hee knowes all things vno intuitu with one view, all at once: The eye of man beholds many things at once as with one looke it can ſee the Ants in a Mole-hill, but if it will ſee other things, it muſt remoue the ſight. Now the minde of man can at once take in a larger circuit to looke vponupon, as a Cittie or Countrey, yea the whole earth, yea the whole world, but it is onelyonly in the lumpe or ball, or whole p. 61maſſe of it: for if it would take the diſtinct contemplation of things, it muſt remoue from forme to forme, and from thought to thought. Now Gods vnderſtanding takes all at once, moſt ſtedfaſtly, and moſt perfectly, and ſo by a way more excellent then all the creatures in heauen or earth. Gods Knowledge is not a ſucceſſiue knowledge, as ours is, to take in things by comparing, or diſtinguiſhing, or reaſoning, &c. for all things without God are but as a center or little point, which with infinite eaſe he diſcernes: and therefore wee muſt by the way take notice of it, that when wee reade in Scripture of fore-knowledge of things to come, or remembrance of things paſt, that theſe things are called ſo in reſpect of vsus, not in reſpect of God. They are not giuen to God properly, but are tearmes borrowed from our vſe, the more diſtinctly to inform vsus of the branches (as it were) of Gods knowledge.

8. Becauſe Gods knowledge of things hath ſuch force in it; that when and where hee will, hee can make the Creature feele the warmth and comfort of the knowledge of him. It is a knowledge that hath influences vponupon ſome creatures: It refreſheth and worketh more vponupon the ſoule, then the Beames of the Sunne vponupon the bodie. Thus when God is ſaid to know the way of the Righteous, or their ſoules in aduerſity, or the like, the knowledge is not a bare taking notice, but an acknowledgement, or making of them to know, that he knowes them, or a powerfull ſetting of the beames of his knowledge ſo vponupon them, that they are thereby preſe…ued, and wonderfully refreſhed, and the like to this can no created knowledge doe, it can caſt no influence vponupon the thing knowne, Pſal. 1. 6. 2. Tim. 2. 19. Iohn 10. 14. 27. Exod. 33. 12. This appeares by the contrarie when of wicked men God ſaith, he knowes them not, Mat. 7. 23. The conſideration of theſe ſurpaſſing glories in the knowledge of God, ſhould ſerue for diuers Vſes:

1. It ſhould breede in vsus with the Apoſtle, Admiration of thoſe depths of Wiſedome and Knowledge of God, Rom. 11. 33.

2. It may informe vsus concerning the vanity of Idols which p. 62hauehave no vnderſtanding, they cannot know, nor foretell any thing, and therefore not like the true God, Eſay 41. 2…. And it may withall ſhew vsus the truth of the Apoſtles aſſertion that God onelyonly is wiſe, Rom. 16. 27. His knowledge is ſuch a knowledge as darkens the reſpect of all knowledge in any creature: their Knowledge to Gods is but as the light of a candle to the Sunne. It is nothing in compariſon: And withall it may ſhew vsus the fearefull ſillineſſe of many wicked men that hauehave no ſhift to eaſe their owne conſciences, but to thinke God doth not ſee them. One would thinke there ſhould be no ſuch kinde of men that were ſo ſillie, but the Scripture ſhewes the contrary, Pſal. 10. 11. Eſay 31. 2. Iob 9. 3, 4, & 11. 11.

3. It may teach vsus diuers things,

1. To buſie our ſelues with all induſtry to get knowledge, that wee may in ſome little meaſure bee like vntounto God: ſeeing knowledge is ſo admirable a thing in God, we ſhould ſeeke it more diligently and laboriouſly, then we would ſeeke ſiluer, or gold or the greateſt treaſure in the world. This is vrged from the conſideration of Gods Knowledge, Pro. 3. 13, 14, 15, 19, 20. & 4. 7.

2. To be afraid to ſinne euen in ſecret, becauſe the darkneſſe hideth not from God, and day and night are all one with him. He is a God that tryeth the hearts and reines, and diuideth betweene the ſoule and the ſpirit, and diſcernes the very intents of the heart.

3. To giuegive him glory euen when he doth ſuch things as ſeeme harſh to vsus: as for inſtance, though we ſhould ſee him paſſe by a world of wicked men, or throw them into eternall torments, without ſhewing mercy, yet we ſhould be fully perſwaded of his Iuſtice: and why? becauſe he knowes more by wicked men then all the world doth beſides, and though as yet he doth not reueile the whole councell of his will, and the reaſons of his proceedings, yet the infiniteneſſe of his Knowledge and Wiſedome ſhould aſſure vsus that in the day of Chriſt we ſhall heare of ſuch deepe and plaine reaſons as ſhall fully ſatisfie vsus.

4. To ſerue him with all our hearts without hypocriſie: for to p. 63what end is it to diſſemble with him, that knowes vsus better then we know our ſelues, and ſees what is within vsus as manifeſtly as what is without, 1. Chron. 28. 9.

5. When any man lackes Wiſedome, let him ſeeke it of that God which hath ſuch ſtore, as he will giuegive liberally and reproach no man, Iames 1. 5.

Laſtly, it ſerues for great conſolation vntounto the godly: God knowes their ſorrow, when no eye pittieth them; hee knowes their innocency, when the wicked ſay all manner of euill ſayings; hee knowes their hearts deſire is to bee as good as they ſeeme, though the world condemne them for Hypocrites. Hee knowes they would faine pleaſe him, though their workes be not perfect; he knowes what they ſtand in neede of, and therefore will helpe them; he knowes the malice, fraud and intentions of all their enemies, though their diuiſes be hidden from them. When wee are in ſuch ſtraites as wee know no way out, yet God knowes how to finde meanes to deliuer ſuch as truſt in him, Pſal. 1. 6. & 37. 18. Mat. 6. 31. 32. Eſay 40. 13. 14.

Thus of the Knowledge of GOD. His Holineſſe followes.

The Holineſſe of God comprehends two admirable Attributes in God, his Goodneſſe and his Iuſtice.

The goodnes of God is to be conſidered, as it is in himſelf, or as it is ſhewed towards others.

That goodneſſe of Nature that is in God himſelfe, is known onelyonly to himſelfe in the fulneſſe of it: onelyonly two things wee muſt conceiue of by way of glimpſe: The one that he is good by his Eſſence. Hee is not good by participation of the goodneſſe of any other thing, nor is his goodneſſe a quality, but his whole Eſſence is goodneſſe it ſelfe. The other is, that hee is good in a moſt vnutterable degree: and therefore is called the chiefe good, of all things to be deſired, and without whom nothing can partake of goodneſſe, and in whom is no mixture of any euill. And in reſpect of the goodneſſe in himſelfe, hee is auouched by our Sauiour Chriſt to be onelyonly good. None hath an independent originall goodnes but God. All that goodneſſe that is in any creature, is but the print or footſteps, or reſemblances p. 84of the goodneſſe that is properly and arche…ypically onelyonly in God.

The goodneſſe of Gods Nature as it is ſhewed to others is chiefly taught vsus in Scripture, by ſuch deſcriptions of it, as are fitted to our capacity.

The word in both the originall Languages tranſlated good, ſignifies alſo faire or beautifull: and it is a true obſeruation made by Diuines, that in this life wee are affected with the ſenſe of Gods goodneſſe, but that Amiable ſweetneſſe and beauty of Gods nature cannot be knowne till we come to heauen.

The Goodneſſe of God ſhewed in this life, and magnified in the praiſes of it in Scripture is manifeſted fiue waies.

1. By his LoueLove, or matchleſſe louingneſſe of Nature.

2. By his Mercy.

3. By his Gratiouſneſſe.

4. By his Bountifulneſſe.

5. By his Patience.

And chiefly theſe are conſidered of in Scripture as they concerne man.

The LoueLove of God to man is matchleſſe, whether wee conſider the Acts of it, or the properties of it.

In LoueLove there is a threefold act: for it hath in it, firſt, a deſire by which it is ſtrongly carried to the vnion of the thing loued: ſecondly, a ioy or delight, in which it reſts it ſelfe in the fruition of the thing loued: thirdly, a will to procure what it conceiues to be good for the thing loued. All theſe three are in a moſt high degree in God.

For firſt, he hath ſhewed his wonderfull deſire to be vnited vntounto men many waies: as,

1. By aſſuming the Nature of man into a perſonall coniunction with himſelfe in the Mediator Christ.

2. By conuerſing with man, by ſignes of his preſence, viſions, dreames, Oracles, inſpiration, and ordinarily by his ordinances, entertaining them continually in his houſe.

3. By adopting men to be his children, and making their Natures like to his owne 1. Iohn. 3. 1.

4. By prouiding for man an eternall Habitation in heauen p. 85where hee may bee alwaies about him in his glorious preſence.

For the ſecond, the Prophet Zephanie ſhewes that hee takes wonderfull delight in the ſeruice, and felicitie of his people whom he loues. The Lord God is in the middeſt of them, hee reioyceth ouer them with ioy, he reſts in his louelove, he ioyes ouer them with ſinging, Zeph. 3. 17.

For the third, his will to procure them all the good they neede, hee ſhewed by ſending his owne Sonne, to recouer them out of all miſerie, and prouide for them all things belonging to a bleſſed immortality: ſo God loued the world, that he ſent his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave life eue…laſting, Iohn 3. 16.

The properties of this LoueLove are likewiſe moſt admirable: for,

1. It is a moſt perfect, tender, louelove: comprehending in it al poſſible kindeneſſe: ſuch kindneſſe as all Ages ought to admire, Epeſ. 2. 7. and ſuch as is ſweete and better then life, or ought we hauehave experience of in life, Pſal. 63. 3. Hee is therefore ſaid to be louelove it ſelfe 1. Iohn 4. 8.

2. It is firſt or preuenting, 'tis not a louelove prouoked by our louelove to him, but hee loued vsus firſt, that were vnworthy of all louelove, as being indeed his enemies, 1. Ioh. 4. 10. 19.

3. It is from euerlaſting, Ier. 31. 3. before wee had done good or euill, Rom. 9. 11. 13.

4. It is immutable, and to euerlaſting, no creature can ſeparate vsus from the louelove of God, Rom. 8. 38. whom hee loueth he loueth to the end, Iohn 13. 1.

5. It is without reſpect of perſons: bound or free, Barbarians or Scythians, Iewes or Grecians, are all one with him in Christ: He loues a poore man as earneſtly as a rich man: Coloſ. 3. 11. and how vile ſoeuer the condition of Gods beloued ones be on earth, yet they are euer Honorable in his ſight, Iſay 43. 4.

Thus of the LoueLove of GOD: His MercieMercy followeth.

p. 86There are many praiſes of the Mercy of God in Scripture which ſhould much inflame and inamour our hearts: for,

1. His Mercy is abundant, 1▪ Pet. 1. 3. Hee is rich in Mercy, Epheſ. 2. 4. exceeding rich, Epheſ. …. 7. and it muſt needs be ſo, becauſe his Mercy is as his Eſſence, infinite, Pſalme 103. 11.

2. His mercies are tender mercies, Luke 1. 77. hee layeth to Cordi eſt miſeria.heart our miſeries: No Father can ſo pittie his ſonne, as God pitties vsus, Pſal. 103. 4. 13. and how can it bee otherwiſe ſeeing God is Mercy it ſelfe.

3. He is mindefull of his Mercy, Luke 1. 54. He waites to ſhew Mercy, Eſay 30. 18.

4. He reſerues Mercy for thouſands: he ſpends not his Mercy onelyonly on Patriarches, or Prophets, or Kings, &c. but he beſtowes his Mercy on all ſorts of people, ſo as poore men may enioy the mercies of Dauid, Exodus 34. 6, Eſay 55. 4.

5. His Mercies endure for euer: they can neuer bee drawne dry, Pſal. 25. 5. Luke 1. 50. Eſay 54. 10. Pſalme 136. from euerlaſting to euerlaſting, Pſal. 103. 17.

6. The effects of his Mercy are admirable, conſidered either in generall or particular.

I… …enerall; and ſo,

1. He is Father of all that Mercy is in any creature, 2. Cor. 13.

2. His Mercy is ouer all his workes; we can hauehave to doe with no worke of God, but we may taſte of his Mercy in it, euen of his tender mercies, Pſal. 145. 9. which he reckons in many inſtances, Pſal. 136.

In particular; and ſo by his Mercy,

1. He elected vsus, Rom. 9. 16. and thus he ſhewed vsus Mercy before the world was.

2. In due ſeaſon hee viſited vsus from on High, Luke 1. 77.

Sending his Sonne to pay our ranſome, and ſo redeeming our liues from deſtruction, Pſal. 103. 4.

Calling vsus out of the world to be his people, who were not his people, 1. Pet. 2. 10. forgiuing vsus all our ſinnes, Ex. 34. 6. Mich. 7. 18.

p. 87Quickning our ſoules that were dead in treſpaſſes and ſinnes, Epheſ. 2. 4 ſauing vsus, and eſtating the glory of Heauen vponupon vsus, Tit. 3. 5. giuing vsus the knowledge of our Saluation, Luke 1. 77. 78.

3. In our very afflictions he ſhewes vsus ſtrange Mercy: for,

1. It is his Mercy that wee are not conſumed, Lament. 3. 22. Hee doth not deſtroy vsus, nor ſtirre vp his whole diſpleaſure, Pſal. 78. 39. though hee bee made very angry, yet in wrath he remembers Mercy, Hab. 3. 2. Nehemiah 9. 31. He will not deale with vsus after our ſinnes, Pſal. 113. 10.

2. In the hardeſt times of trouble, he will entertaine his people that truſt in him with great goodneſſe, Nahum. 1. 7.

3. He will turne curſings into bleſſings, and make the things that are hurtfull in themſelues to bee good for his people, Deut. 23. 5. Rom. 8. 28.

4. He will not chide for euer, Pſal. 103. 9. but will repent him of the euill, Ioel 2. 12. 13. Though hee may forſake his people, yet it is but for a time, and hee will returne and receiue them with euerlaſting Mercy, Eſay 54. 7. 10. Hee will giuegive a happie end out of all afflictions, Pſal. 34. 17. Iames 5. 11. Deut. 4. 3….

Thus of the Mercy of God.

The third thing that ſhewes the maruellous goodneſſe of Gods nature is his Gratiouſneſſe, and that is a ſtrange goodneſſe of God, by which hee is diſpoſed to doe all hee doth for vsus, freely, without deſert in vsus, Exodus 34. 6. and this God would hauehave proclaimed, that all might not onelyonly take notice of it, but make vſe of it, Eſay 55. 1, 2, 3, 4. ſo as we hold all by his free grace, both temporall things, Pſal. 44 4. and eternall things, Romanes 3. 23, 24. Yea, God hath ſet vp a Throne, which hee calles the Throne of Grace, that all ſorts of men might daily make vſe of this matchleſſe freeneſſe in God, Heb. 4. 16.

This is a moſt eminent raigning diſpoſition in God, and the ſhining glory of it ſhall continue to eternall life, Rom. 5. 20. 21. and we muſt take ſpeciall notice of it, to conceiue aright of the praiſe of this gratiouſneſſe of God, as the principall end, of all his LoueLove and mercy to vsus, Epheſ. 1. 6, & c,

p. 88The fourth thing that ſhewes the Goodneſſe of Gods Nature is his Bountifulneſſe: and his Bountifulneſſe is ſhewed.

1. To all Creatures. The earth is full of his goodneſſe, Pſal. 33. 5. He feedes all the liuing creatures in the world with his hand eueryevery day, he clothes the earth, and plants eueryevery yeere with more cunning Ornaments, then the Robes of Princes, Pſal. 104. whole, eſpecially verſe 24, 25, 27. 30. and in this very reſpect the glory of the Lord ſhall endure for euer: and God himſelfe doth take great delight in his workes of daily feeding and tending the creatures, verſe 31. and for this kinde of Bountifulneſſe, Dauid vowes to praiſe God while he liues, verſe 33.

2. To all men, Iuſt and vniuſt, he not onelyonly cauſeth his Sunne to ſhine on the vniuſt aſ well as the Iuſt, Mat. 44. 45. but he hath left great treaſures in the world as common to them both, as are the vſe of the moſt creatures, riches, honors, long life, poſterity, &c. for by theſe things no man can diſcerne either louelove or hatred, for as it falleth to the godly, ſo doth it to the wicked, aſwell to him that ſweareth as to him that feareth an oath, Eccleſ. 9.

3. To the Elect in a ſpeciall manner and ſo his bountie ſhines:

1. In their creation: not onelyonly in furniſhing the minde of man with ſuch perfect gifts, nor onelyonly in planting man in that Garden of pleaſure, but alſo in ſetting him in this new world, as Lord of all things, and making all other things for mans vſe.

2. In their Redemption, in giuing them his owne Sonne to ranſome them, and with him giuing them all things, reſtoring them to all they had loſt by the fall, Romanes 8. 32.

3. In their Sanctification, both in reſpect of the matter of grace, as alſo in reſpect of the meanes of it: he hath dealt bountifully in the matter of ſauing grace, becauſe hee is the God of all grace, 1 Pet. 5. 10. and eueryevery good gift proceedeth from him as the Father of Lights, Iames 1. 17. and ſo doth his bounty ſhine in the meanes of grace.

p. 891. In the word: giuing gifts to men, ſometime extraordinary, as Apoſtles, Prophets, and Euangetiſts, and ordinary, Paſtors and Teachers, ſent abroad to preach the Goſpel to eueryevery creature, Epheſ. 4. Mat. 28.

2. In the Sacraments, adding to his word and oath his ſeales to aſſure his Immutableneſſe, Heb. 12. and in the Sacrament of the Lords Supper, feeding his people with the fleſh and bloud of his owne Sonne: A foode better then the bread of Angels, Iohn 6.

3. In Prayer, promiſing to grant whatſoeuer ſhall be asked of him in the name of Chriſt, Marke 11. 24. Iames 1. 5.

4. In their Saluation, prouiding for them an inheritance, immortall, incorruptible, and that in the moſt glorious place of the whole world, the Heauen of Heauens, when they ſhall liue in his preſence for euermore, enioying Riuers of pleaſure at his right hand, 1. Pet. 1. 3. Pſal. 17. Tit. 2. 12.

The laſt thing that ſhe weth the goodneſſe of Gods nature is his Patience, and his Patience is admirable.

1. If we conſider the prouocations to moue him to implacable diſpleaſure, and theſe ariſe either from the conſideration of the perſons that prouoke him, or from the things by which he is prouoked: there are foure things that might irritate extreamely, if wee looke vponupon the perſons prouoking. The firſt is their Number: worlds of men by their ſinnes daily tranſgreſſe and offend againſt God; if he looke downe from heauen, he may ſee what to loath in the works of all men: ſcarce one of a Cittie, or two of a Tribe that hauehave any care to pleaſe God. The ſecond is their enmity, God is prouoked by men that are his profeſſed enemies, and therefore might conceiue iuſt furie againſt them, there being no reaſon why he ſhould pittie or ſpare them. Thirdly, it adds to the prouocation that they are his creatures: the worke of his owne hands; they rebell againſt him that were made by him, and therfore the indignity of the offence is the greater. Fourthly, their impotencie, he needs not feare them, he might blow them away at once as a little duſt of the Ballance: he could deſtroy them with frogges, and lice, and flies: and for the euills by which he is prouoked, what p. 90man or Angell can deſcribe the haynouſneſſe of them? what heart of man can conceiue the horror of the ſinnes of the whole world. All the Commandements of God being broken by eueryevery man, many of their ſinnes committed with an high hand, crying to heauen for vengeance, Treaſons daily and eueryevery where, and theſe committed before the very face of God, no place ſo ſacred, but wretched men dare offend there, the frame of tranſgreſſion beginning from the womb, and holding on to the graue, and the offendors relapſing by breaking their vowes and couenants, from time to time, and to make vp all, that Trayterous man ſhould yeeld himſelfe to bee wholly gouerned, and led forth againſt God by the diuell the Arch-enimy of God.

2. If we conſider who God is that endures all this: hee is infinite in Holineſſe and Iuſtice, infinitely hating ſin and conceiuing wrath againſt ſinners, and whoſe Office it is to bee the Iudge of the world, and hath power to Plague all oftenders at his will, Nahum. 1. 2. 3.

3. If we conſider the manner how hee exerciſeth his patience; where obſerue:

1. That hee is ſlow to anger, hee is not eaſily prouoked, Pſal. 103. 8.

2. That he can ſuffer exceeding long, Exod. 34. 6. as in the caſe of the Iſraelites, they had tempted him more then tenne times before he Plagued them, Numbers 14. 12. 18. 19. 20. 22.

3. That where hee doth enter into iudgement, hee doth not poure out his whole diſpleaſure, but proceeds by degrees.

4. That hee ſent a Sauiour, as a remedie for their ſinnes, and puniſheth thoſe perſons, but not till they hauehave reiected the Saluation offered, Iohn 3. 16, 17.

5. That hee ſends to his very enemies, before they ſeeke to him, and ſets vp his ordinances amongſt them, as meanes to reclaime them, and with great importunity and continuance vrgeth men to ſaue themſelues from ſo great deſtruction, 2. Cor. 5. 19. 20. 2. Chron. 36. 15. Eſay 65. 2. &c. & 42. 14.

p. 916. It appeareth that he is infini…ely patient, that puts off the day of Iudgement to ſo long a day, 2. Pet. 3. 9. and thus of the manner of his Patience.

4. If we conſider the effects of his patience or the ends. Hee is patient that men may repent and be ſaued, 2. Pet. 3. 9. Yea, thouſands of men are ſaued by Gods forbearance, that had elſe bin damned, if God had called for their accounts ſooner, …. Pet. 3. 15.

Laſtly, if we conſider the cauſe of his patience: Some Iudges ſpare to puniſh ſome offendors, but it is, becauſe they are Alyed to them, or becauſe they giuegive bribes to be freed, or becauſe they are great perſons, &c. but Gods Patience and forbearance is not wrought by any of theſe meanes, but it ariſeth meerely from the goodneſſe of his owne Nature, hee doth it for his owne ſake, not for any thing in them.

Thus of the Doctrine of Gods Goodneſſe. The Vſes follow, and ſo the knowledge of Gods maruellous goodneſſe of Nature may both informe vsus, and teach vsus, and comfort vsus in diuers things.

As it ſerues for information. ſo it ſhould compell vponupon vsus a moſt ſetled and reſolute iudgement, eſpecially in foure things; for ſince there is ſuch a tranſcendent glory of good nature in God, whatſoeuer can be ſaid or obiected, or whatſoeuer God doth, we ſhould vnmoueablie bee eſtabliſhed in full aſſurance.

1. That God can doe nothing that is ill or vniuſt. He cannot be the Author of any thing that is euill: ſo good a Nature cannot decree, or effect any thing that is cruell, bloudy or tyrannicall, Iames 1. 13. 17.

2. That in afflicting puniſhment vponupon offenders hee takes no delight in the death of the very wicked, Ezek 18.

3. That no men can bee ſaued by their merits. That great Saluation hee prouides for men, is meerely out of his owne bounty and not from their merits, Romanes 6. vlt. & 1…. 6.

4. That there can be no goodneſſe in any creature comparable to the gooneſſe of God: all the goodneſſe, louelove, bountie, mercy, clemency, Patience, or grace that can bee found in p. 92Princes, Parents, Husbands, Wiues, or Friends is nothing in compariſon of Gods goodneſſe, which appeares if wee remember what was before taught.

1. Becauſe all their goodneſſe was receiued from God, they had it not of themſelues.

2. Becauſe it is not ſo great as Gods goodneſſe which is immenſe; they may bee ſaid to bee louing, mercifull, bountifull, &c. but GOD is louelove it ſelfe, merciemercy it ſelfe, &c.

3. Becauſe their goodneſſe began but yeſterday, a little while agoe, whereas Gods goodneſſe was from euerlaſting.

4. Becauſe their goodneſſe is mutable, they may hate and loath whom they formerly loued and pi…tied vehemently: and they may louelove and pittie ſuch perſons, as when they die, may periſh in hell for euer, where they ſhall neuer enioy comfort by them more; whereas Gods louelove is immutable and euerlaſting.

5. Becauſe they can ſhew no ſuch fruits of their louelove and merciemercy as God doth; they cannot ranſome the world, nor quicken and raiſe the dead ſoules and bodies of men, nor medicine the afflictions of them they louelove, to turne them to good, nor ſubdue thoſe mighty enemies, diuells, ſin, death, and hell, nor nouriſh ſoules, nor giuegive an immortall inheritance.

Secondly, the conſideration of his glorious goodnes ſhould compell vsus:

1. To magnifie him for his goodneſſe, and ſtriue to ſet out his praiſes, to mention the louing kindneſſes of the Lord, according to his great goodneſſe ſhewed to vsus, Eſay 63. 7. The Prophet Dauid in many places vrgeth this vſe vehemently, vſing this forme of exhortation in many places, Oh praiſe the Lord for he is good, for his mercy indureth for euer, Pſalme 106. 1. & 107. 1. & 118. 1 & 1…6. 1. and though worlds of carnall people cannot bee inflamed to the admiration of this matchleſſe goodneſſe of his, yet Iſrael, the redeemed of the Lord, all that feare him, and hauehave experience of his mercy ſhould bee vehemently affected with deſire to magnifie his praiſes, as theſe places ſhew. Neither will it p. 93ſuffice, after a dull, or ſullen manner to doe it, but wee are bound to praiſe this goodneſſe of God after a ſpeciall manner: for,

1. We muſt ſtudie his praiſes herein, and ſtriue to ſeeke out with delight the conceptions of his glorious praiſes, Pſal. 111. …, ….

2. We muſt bee ſure that Gods praiſes heere bee ſet out with affirmations and language aboue the praiſes of all other things in the world: we muſt do it abundantly, Pſal. 145. 7. and with our whole hearts, Pſalme 111. 1. our ſoules muſt bleſſe him not our tongues onelyonly; Pſal. 103. 1.

3. Wee muſt not reſt ſatisfied to praiſe him for a fit, but muſt ſtriue to doe it for euer: all our life ſhould bee full of his praiſes, Pſal. 104. 33. and good Reaſon, ſeeing wee can neuer want matter and cauſe of praiſe, becauſe the earth is full of his goodneſſe, Pſal. 3…. 5. and who can at once declare all his praiſe, Pſal. 106. 2.

4. Nor will it ſuffice that wee praiſe him, when wee worſhip him in the word, Prayer or S…craments, but we muſt talke of his praiſes one to another, and labour mutually to heate our hearts by daily mentioning the glory of his Nature and Kingdome, Pſal 145. 11.

2. Gods goodneſſe ſhould force vsus to repentance, and ſo it ſhould diuers waies. It hath in it ſtrong incitations, to humiliation, to caſt downe, to the care of a new life. It ſhould exceedingly humble vsus and breake our hearts, to think that wee hauehave ſo long, and ſo grieuouſly tranſgreſſed againſt God, that is ſo full of goodneſſe towards vsus. It ſhould make vsus teare our very hearts with weeping, mourning and faſting, Ioel. 2. 12. ſecondly, It leades vsus to repentance alſo, as it giues vsus incouragement to come to him to beg mercy and forgiueneſſe: becauſe mercy pleaſeth him, Mich. 7. 18. and his Throne of grace is alwaies eaſie to come to, and he freely ſhewes mercy and will multiply pardon. There can be no ſuch aggrauations of our ſinnes, but if wee repent, all will be ſwallowed vp in the ſeas of his goodneſſe, Eſay 55. 7. Ioel 2. 13. Heb. 4. 6. thirdly, it ſhould continually fire vsus to the hatred of our ſinnes, and care to liue righteouſly, and p. 94ſoberly and godly in this preſent world, denying vngodlineſſe and worldly luſts, Titus 2. 12. who would not ſerue ſo good a Nature?

3. It ſhould ſet our affections all in a flame, and make vsus wonderfully in louelove with God, ſeeing beyond all compariſon, there is all that in Gods nature which ſhould kindle affections: Oh we ſhould louelove him with all our hearts, and all our ſoules, and all our might, both becauſe hee is ſo infinitely amiable in himſelfe, and ſhewes it to vsus daily: as alſo becauſe he ſeekes to be ours and to vnite vsus to himſelfe. The Doctrine is wholly loſt▪ if it will not make vsus more in louelove with God: If ſuch LoueLove, MercieMercy, Bounty, Grace, and Patience, cannot allure vsus then nothing that is good can.

The whole booke of the Canticles ſets out the LoueLove ſhould be in the Church to God: Yea, it ſhewes that the vehement paſſions of LoueLove ſhould be in vsus, becauſe all that can be Amiable is in him.

The deſire of our ſoules ſhould bee euer after him, and the remembrance of him: We ſhould be much abaſhed, that any louer ſhould ſhew more affection to an earthly creature, then we ſhew to God. Our mindes ſhould ſtill runne vponupon him. And becauſe we may finde a horrible vntounto wardneſſe in our nature, and extreame dulneſſe in our affections, therefore wee ſhould make conſcience of it, to circumciſe our hearts that we might more be in louelove with God, both by afflicting our ſoules and iudging our ſelues for our defects: and by cutting off, and caſting away all thoſe delights that might ſteale away our affections from the Lord, beſeeching the Lord himſelfe to direct our hearts into his louelove, 2. Theſ. 3. 5. Eſay 26. 9. Pſal. 31. 19. 21. 23. Deut. 30. 6.

4. It ſhould teach vsus to make more account of his louelove to vsus: and all the ſignes of it, we ſhould wonderfully ioy in all the pledges of his fauour, eſteeming his louing kindneſſe better then life. Our very ſoules ſhould be ſatisfied as with marrow, Pſalme 63. ſhall the Lord reioyce ouer vsus with ioy and take ſuch delight in vsus, Zeph. 3. 17. and ſhall wee ſo lightly eſteeme of his fauour, preſence and all his louelove tokens? Oh the Tidings that GOD loues vsus, ſhould fill p. 95our hearts with indelible delights and admiration.

5. It ſhould fully perſwade vsus to reſt vponupon God, and truſt in him with all confidence in all eſtates, euen wholly to commit our ſelues and our waies to his protection: who would not truſt ſo good, ſo louing, ſo pitifull, ſo bountifull a Nature? Bleſſed are they that are fauoured by him, and can truſt in his mercies, and ſhew it both by their abundant contentation, and by their continuall recourſe to him, to ſeeke all needfull good things from him that is the Fountaine of all goodneſſe, Pſal. 34. 9. & 13. 6.

6. How ſhould it make vsus long for the comming of Ieſus Chriſt: and haſt to that day: how ſhould wee deſire to bee diſſolued that we might be prefent with the Lord, and ſee his beauty face to face, and enioy that vnſpeakeable ſweetneſſe of his Nature immediately: Oh what hearts hauehave we, that doe not euen hate life, for this very reſpect, becauſe it hinders the Lords preſence from vsus, and keepes vsus abſent from him whom our ſoules louelove, 2. Theſ. 3. 5. 1. Iohn 3. 2. Pſal. 31. 19.

7. It ſhould eſpecially fire vsus to a deſire to imitate theſe ſweet praiſes in God, and to ſtriue by all meanes to make our natures like to his: we ſhould from our hearts, ſeriouſly, conſtantly, diligently, endeuour to bee bountifull, mercifull, free, patient, and full of LoueLove, as our God is. Wee ſhould neuer thinke we had a iot of good nature in vsus, till we could in ſome ſound meaſure ſhew a conſtant diſpoſition in theſe things, 1. Iohn 4. 11. Luke 6. 36. Romanes 15. 4, 5.

Thirdly, this Doctrine of Gods goodneſſe is wonderfull comfortable if wee ſoundly conſider our intereſt in the fauour of him that is ſo louing, mercifull, gratious, and bountifull, and eſpecially againſt our ſinnes, and in the caſe of Afflictions: for in both theſe, Arguments of great conſolation may bee drawne from the goodneſſe of his nature: as,

1. Againſt the burthen and guilt of our ſinnes, it may greatly eaſe our hearts, and quiet our conſciences, to know that he hath ſet vsus vnderunder grace, and freed vsus from the hard conditions vnderunder the Law, and ſo acknowledgeth ſatisfaction p. 96in his owne Sons death, and paſſeth by without grieuance, a world of infirmities in vsus, and is moſt ready to declare forgiueneſſe of all our ſins, ſo as the Iuſtification of life, by his grace ſhall exceed and ouercome the condemnation for our ſins, Rom. 5. 20. 21. Eſay 55. 7.

2. In the caſe of afflictions as was partly ſhewed before; for he is of ſo good nature,

1. That he will not conſume vsus, but onelyonly try vsus; hee will not afflict vsus for his pleaſure, but for our profit, Heb. 12. 18. Lament. 3. 21. Mal. 3. 17. Deut. 4. 31.

2. That he will not forſake vsus, nor chide for euer, Nehemiah 9. 17. 31. Pſal. 103. 8, 9. nothing ſhall ſeparate vsus from his louelove, Rom. 8. 38. Eſay 54. 7. 10.

3. That he will heare vsus gratiouſly, when wee come to him in the day of trouble, Zach. 13. 9. Pſal. 118. 5. Exod 22. 27. ſo as we may goe boldly to the Throne of grace to ſeeke help, Heb. 4. 16. Nahum. 1. 7. Yea, he will ſhew himſelfe to be a God of conſolation, 2. Cor. 1. 3.

4. That we ſhall neuer be oppreſſed by our Aduerſaries though neuer ſo great and malicious, Pſal. 1…8. 6. if ſo good a God be on our ſide, what can man doe againſt vsus? Pſal. 86. 14, 15, 16. and ſo in generall out of all affliction he will deliuer and giuegive a good end, Pſal. 34. 17. Iames 5. 11. Hee will repent him of the euill, Ioel 2. 13.

Laſtly heere is matter of great Humiliation.

1. To all ill natured, fierce, vnmercifull, froward and cruell minded perſons: for hence it appeares they are not of God: they that are of God are like to his nature in ſome degree, but theſe natures are of the diuell, 3. Iohn 11. 1. Iohn 3. 6. 10. Iohn 8. 44.

2. To ſuch as abuſe this ſo great goodneſſe of God, as they doe that prophane the doctrine of it, by taking liberty from thence to ſinne the more ſecurely, and ſo turne the grace of God into wantonneſſe: wofull is the condition of ſuch perſons, for thereby they heape vp wrath againſt the day of wrath, and depriue themſelues of all the benefits of Gods goodneſſe, Iude 3. Rom. 6. 1. Heb. 10. 29. Rom. 2. 5. 4. Deut. 29. 19.

p. 973. To all wicked men, that are in diſgrace with God: Oh what a miſerie is it, to want his fauour, or ſuffer his diſpleaſure, that ſhewes ſo much goodneſſe to all that ſerue him, Exodus 34. 7. Iohn 3. 17. 19.

4. The beſt men in the Church, may be moſt heartily grieued for their owne deficiencies, that they cannot more admire, louelove, and praiſe his infinite goodneſſe.

Hitherto of the goodneſſe of God: His Iuſtice followes.

The Iuſtice of God comprehends his Truth and his Righteouſneſſe. Gods Truth is diuerſly magnified in Scripture: partly as it is in himſelfe, and partly as it is declared towards the creatures.

God is Truth in himſelfe three waies.

1. In his Eſſence, as he truely is, and truely is ſuch as he is ſaid to be: thus he is ſaid to be the true God, Ier. 10. 10. Ioh. 17. 3. and thus he winnes himſelfe glory, and triumphes ouer all the Idols of the Gentiles, Ier. 10. 14. 1. Theſ. 1. 9. and thus God is truely infinite, truely immutable, truely immortall, truely wiſe, truely good, truely iuſt, &c.

2. As he is that increated firſt and chiefe Truth, and that immutable Archetype, exemplar, and Idea of all true things without himſelf as he is the frame of all things in his minde: The true patternes of all things were in the minde of God from eternity, and all created things are ſaid to be true only as they anſwer theſe patternes.

3. In his internall workes: and ſo his decrees are all true: not one of them miſtaken, or diſappointed, but hauehave their preciſe and punctuall accompliſhment.

2. God is true without himſelfe towards the creatures and ſo:

1. In his workes: becauſe all his workes he doth truely, there is nothing counterfeit, or diſſembled or fained in them, Reuel. 15. 3. & 16. 7. He did truely create, and doth truely gouerne the world, call, iuſtifie, ſanctifie, and will glorifie the Elect, &c. Pſal, 11…. 7.

2. In his words: all he ſaith is true. This is called the iuſtice of his words: and ſo,

1. All his Commandements are true: right Statutes, and true p. 98iudgements, and ſo they are as they containe an abſolute platforme of Holineſſe, and hauehave no imperfection, defect, or wickedneſſe, or iniquity in them, Nehemiah 9. 13. Pſal. 19. 8, 9. & 119. 86. 142. 160.

2. All his promiſes are true: and ſo the Couenant of grace is true, the Goſpell is the Word of Truth: Not a Tittle of the good word of God ſhall faile, Zach. 8. 8. Epheſ 1. 13.

3. All his Threatnings are true, and ſhall bee truly accompliſhed, Rom. 2. 2.

4. All his Prophecies are true and faithfull ſayings, Reuel. 22. 6. 7.

The Truth of GOD is yet further magnified in Scripture.

1. As it is the Fountaine of all Truth in the creature: ſo God is called the God of Truth, and the Light that inlightneth eueryevery man in the world; he is the Father of all light in the minds of the creatures, Pſal. 31. 5. Iohn 1. 9. Iames 1. 17.

2. As it is eternall and immutable, and inuincible, no parcell of Gods Truth can faile, Pſal. 117. 2. Mat. 5. 18. & 24. 35. Rom. 3. 3, 4. 2. Tim. 2. 13. great is the Truth and will preuaile: It may bee ouerwhelmed with ſtrong clouds and mountaines of darkeneſſe and error, and yet it will ſo ſtruggle, and get ground, that in the end it will deſtroy and conſume what is exalted againſt it. As we ſee in the conſumption of the Kingdome of the man of ſinne.

The conſideration of this doctrine of Gods Truth ſhould firſt teach vsus diuers duties: for,

1. We ſhould ſtriue to acknowledge and praiſe God for the glory of his Truth: eſpecially when we obſerue the experience of it, and can ſay this is the Word or Truth of the Lord, and thus he hath fulfilled it, Pſal. 89. 6. & 92. 2. Iſay 38. 19.

2. It ſhould make vsus with all confidence to beleeue what God ſaith to vsus, though it be in things vnlikely, or aboue carnall Reaſon. This is to ſeale to it that God is true, Iohn 3. 33. thus did Abraham and Sarah, Heb. 11. 23.

3. If any man want the Light of the Truth, let him come hither, euen to the God of Truth, and hee will bee the true p. 99Light to enlighten him: hee is the Father of Lights, and therefore let him pray with Dauid that God would direct him in his Truth, Iames 1. 17. Pſal. 25. 5. & 43. 3.

4. It ſhould make vsus louelove the Truth and ſticke to it, without fainting or diſcouragement, though all the world doe oppoſe vsus, for the Lord wil be iuſtified in his Truth, and it ſhall preuaile. Wee ſhould chooſe out that way of life which God hath directed vsus, and not doubt of the iſſue, for there is no error or deceit in his waies, they will be found all true: Ieruſalem ſhould be called a Cittie of Truth, Gods people ſhould trade more heartily for the Truth. then any other people would doe for any Merchandize. They ſhould louelove the Truth, but neuer ſell it for any reſpect, Zach. 8. 3. 19. Pro. 23. 23. Pſal. 119. 30. Phil. 4. 8.

5. It ſhould faſhion vsus to the imitation of Gods Truth: wee ſhould be a people that hate lying and falſhood, and all deceitfull waies, wee ſhould ſpeake truth eueryevery man to his neighbour, Epheſ. 4. 24. 25. Zeph. 3. 13.

6. It ſhould teach vsus in all ſtraites to flie vntounto God, and beleeuing his promiſes, to pleade his Truth for our ſuccour, truſting vponupon him, and committing our waies to him, Pſal. 31. 5. as knowing that Gods Word hath bin tryed and purified in the fire ſeuen times and neuer failed: and therefore we ſhould reſt our ſelues vnderunder the ſhadow of his winges whatſoeuer danger or aduerſaries we hauehave, Pſal. 12. 7. & 36 7, 8. & 86. 14, 15. Reuel. 6. 10. 11. Yea, if God doe himſelfe afflict vsus, yet we ſhould be ſure and fully perſwaded that his Mercy and Truth will neuer be taken from vsus, Pſal. 89. 34. 35.

7. It ſhould teach vsus to ſerue God in all ſincerity, without diſſembling and hypocriſie, and come neere to him with a true heart: for God is Truth, and cannot abide lying and hypocriſie: He cannot be deceiued, nor will he accept deceitfull workers: as hee is our God in Truth, ſo muſt we be his people in Truth and Righteouſneſſe, Hebrewes 10. 22. Zach. 8. 8.

2. This Doctrine of Gods Truth may alſo ſerue for ſingular conſolation to all the godly of whom ſuch glorious things p. 100are ſpoken: How many ſweet comforts and promiſes are made in the whole Booke of God? And how ſhould it fill vsus with refreſhing to know that all theſe are true, and that heauen and earth may ſooner paſſe away then any iot of theſe good words ſhall faile of their Truth, Pſalme 146. 5, 6.

3. It may alſo informe vsus in diuers things: as,

1. That the Teſtimonie of God is Authenticall. His Word is onelyonly fit to iudge in all controuerſies: God is true, and all men are lyars. It is a moſt blaſphemous impiety, to deny vntounto the God of Truth the fulneſſe of ſufficiencie to teſtifie or conclude in the things of his owne glory: what men ſay may bee falſe, but what God ſaith muſt bee true.

2. Concerning the wofull eſtate of all men that liue in their ſinnes without Repentance: Oh how fearefull is their eſtate, when all the curſes written in Gods Booke, muſt vnauoidablie bee executed vponupon them? God will not repent him of the leaſt word in his Threatnings: Hee is God and not man that he ſhould repent, 1. Sam 15. 29.

3. That true Religion will preuaile: It may bee reſiſted and ouerwhelmed for a time, but they ſhal not proſper that hate the Truth. The Truth will get vp againe, and ouercome, becauſe God is Truth, and the power of his Truth is as great as the force of any other his Attributes.

Hitherto of the Truth of God: His Righteouſneſſe followes.

His Righteouſneſſe is to bee conſidered more generally or more ſpecially: in generall the Righteouſneſſe of God is magnified in Scripture ſix waies:

1. Becauſe in himſelfe hee is moſt pure and holy, without any vice, ſinne, defect or blemiſh; aboue all that Holineſſe can be found in all or any of the creatures, Eſay 6. 2. 1. Samuel 2. 2.

2. Becauſe in all his dealings he is moſt iuſt, he doth no wrong, there is no iniquity in him, his waies are neuer vnequall, Pſal. 84. 11. Deut. 32. 4.

3. Becauſe he is Author of all the Holineſſe is in the creatures, p. 81they hauehave nothing, but what they hauehave receiued, they hauehave all their Holineſſe by participation.

4. Becauſe his Righteouſnes for eminency is like great mountaines, and for vnſearchableneſſe is like a great deepe, Pſal. 36. 7. Iob 37. 23.

5. Becauſe hee executes Iuſtice in all places and at all times there are yeerely ſprings of iuſtice from God, Eſay 45. 8.

6. Becauſe his Righteouſneſſe cannot be aboliſhed.

In particular his Iuſtice is to bee conſidered either towards godly men, or towards wicked men: firſt, then of his iuſtice towards godly men.

The iuſtice of God towards godly men is deſcribed in Scripture either as it is his iuſtice of Anger, or his iuſtice of Grace.

The iuſtice of his anger towards the godly: he hath ſhewed two waies,

1. Towards their ſuretie, Chriſt Ieſus; and how fearefully he was diſpleaſed with ſinne euen in them, may appeare, in that he ſpared not his owne Sonne, but abaſed him to the very condition of a ſeruant, expoſed him to the temptations of the diuels, and the diſgraces and oppoſitions of vnreaſonable men, and laid vponupon him all the curſes of the Law; humbled him to death, euen the death of the Croſſe, powred out vponupon him his fierce wrath when he made his ſoule a very ſacrifice for ſinne, ſo as for very paine hee ſweat bloud, &c.

2. Towards themſelues, by ſcourging, and chaſtening them with all ſorts of afflictions when they ſinne againſt him, Pſal. 89. 34. and that in ſo grieuous a manner, ſometimes that the whole world is ſearched for ſimilitudes to expreſſe their ſorrowes and miſeries, as we may fee in the booke of Lamentations.

The iuſtice of his Grace is that wonderfull qualification of his wrath by an agreement as it were betweene his grace and his iuſtice, which hee ſhewes vntounto them by many admirable conſolations.

And ſo it is his Iuſtice, and hee confeſſeth himſelfe to bee bound to them in Iuſtice.

p. 821. To moderate all his Chaſtizements and that in foure reſpects,

1. That they be not afflicted, but onelyonly in this life for he hath not appointed them vntounto eternall wrath, 1. Theſſalonians 5. 9.

2. That he doth not take his mercy and his goodnes from them, Pſal. 89. 34.

3. That he doth afflict them in meaſure with reſpect of their ſtrength, Eſay 27. 8. Ier. 46. 28.

4. That hee deliuers them out of affliction in the beſt ſeaſon, Pſal. 31. 5. & 36. 11.

2. To forgiue them as often as they come to him and acknowledge their ſinnes, 1. Iohn 1. 9.

3. To impute vntounto them the Righteouſneſſe of his Sonne, when they claime it by beleeuing, Romanes 1. 17. & 3. 25.

4. To direct them in his worke, and ſet them in the ſteppes of his waies and to helpe them to doe his worke, Pſal. 85. 13.

5. To countenance them while they doe his work all the daies of their life, againſt the ſcornes and reproaches of the world, Pſal. 11. 7.

6. To performe vntounto them all hee hath promiſed them in any part of his word, Eſay 45. 19.

7. To Crowne them in Heauen, and therefore is the Crowne called a Crowne of Righteouſneſſe which God giues as a Righteous Iudge, 2. Tim. 4. 8.

The Vſes of this Iuſtice of God towards the godly, may be Ʋſe.either for inſtruction or for incouragement: It ſhould teach the godly three things: Firſt, with Dauid to meditate of, and to make mention of Gods Righteouſneſſe euen of his onelyonly, there being no Iuſtice in the world like to Gods Iuſtice, executed with ſo much diſlike of ſinne, and with ſo much grace too, Pſal. 71. 15. vlt. Secondly, it ſhould breed in them a ſingular feare of offending, ſeeing God is ſo Iuſt, as to purſue ſin euen in his owne. Thirdly, they ſhould learne patiently to beare affliction, and to indure the indignation of the Lord, ſaying with the Church, I will beare the indignation of the Lord, p. 83becauſe I hauehave ſinned againſt him, Mich. 7. 9. Daniel 9. 7.

Againe, the conſideration of Gods Righteouſneſſe and Iuſtice may be a great incouragement to godly men: for thence it will follow, that he that doth righteouſneſſe is certainely of God, 1. Iohn 2. 29. As they diſcerne righteouſneſſe to grow and increaſe in them, ſo they may aſſure themſelues, that they grow more and more like God, yea, that God himſelfe doth faſhion them for himſelfe: and againe, is God righteous, then he will louelove righteouſneſſe, and make much of ſuch as any way reſemble him, in true righteouſneſſe. The righteous Lord loueth righteouſneſſe, and his countenance doth behold the Iuſt ſaith the Pſalmiſt, Pſal. 11. 7. Laſtly, what can bee more comfortable then that God ſhould acknowledge himſelfe bound in his Iuſtice to doe ſuch excellent things for vsus as is before mentioned: We ſhould therefore ſtudie theſe things, and thinke on them all the day, that our hearts may bee daily refreſhed by them.

Thus of the Iuſtice of God towards godly men. The Iuſtice of God towards wicked men now followes.

Gods Iuſtice towards wicked men is comprehended briefefly in two Heads: The firſt is his Hatred of them: their ſinnes doe ſtirre vp in God an vnmeaſurable loathing of them, ſo as nothing can be ſo loathſome to vsus, as eueryevery wicked man is to God. His very ſoule doth abhorre him, Pſal. 11. 5. The ſecond is the Recompence he will giuegive him. The vengeance of God ſhall light vponupon the head of all the wicked: and this Recompence comprehends no leſſe then all the curſes contained in the booke of God: By the bitterneſſe whereof God will purſue the wicked man in his life, and in his death, and then for euer after torment him with vnſpeakeable Horror in Hell.

Now that this doctrine of Gods Iuſtice may bee the more effectuall, in ſtead of prouing it by teſtimonies, I would eſpecially vrge two things: firſt, I would giuegive certaine Reaſons or demonſtrations which may throughly confirme it, That God will not bee a whit better affected towards the wicked, and that his wrath is fully as great as it is ſaid to be in the Word of p. 84God, and rather more then any created words can vtter: ſecondly, I would take off their obiections. Firſt, I would proue it to bee moſt Terrible, and then moſt vnauoidable.

That God will bee exceeding Terrible in Iuſtice againſt wicked men, may appeare to any reaſonable minde by theſe Arguments, and ſuch like.

1. If the wrath of Kings bee as the Roaring of Lyons, and as meſſengers of death, how fearefull then is the wrath of the King of Kings.

3. It is one of Gods Titles, hee is thus ſtiled: The terrible God, Nehemiah 9. 32. 33.

4. It may be gathered from the terror of his rebukes in this life in his word or prouidence: his rebuks are called furious rebukes, Ezek. 5. 13. and they are called ſharpe arrowes ſhot into the hearts of the Kings enemies, Pſal 45. 5. Now if his rebukes bee ſo terrible, what will the full declaration and execution of his whole diſpleaſure be?

4. The wonderfull wrath of God againſt ſinners may appeare by his Iudgements abroad in the world whether wee conſider the number of the effects of them: Are there not Armies and changes of ſorrowes with which the Lord doth vex eueryevery part of the world? And doth not the Lord by common Plagues ſweepe away thouſands of men by Warres, Peſtilence, Famine, &c. and beſides are not ſtrange puniſhments eueryevery day heere and there vponupon the workers of iniquity? What heart of man can ſtand before that fearefull wrath of God, when he purſues the ſinnes of the Fathers vponupon the children? But aboue all theſe temporall Plagues are thoſe ſpirituall iudgements executed vponupon worlds of men, whoſe ſoules are ſmitten with worſe then Aegyptian darkeneſſe, ſhut out from the viſion or ſenſe of God, poſſeſſed really by diuells, &c.

5. If we thinke ſeriouſly vponupon the examples of men, that hauehave felt the bitterneſſe of Gods diſpleaſure: and they that hauehave felt it, can beſt tell how terrible it is.

1. Looke vponupon thoſe wicked men mentioned, Reuel. 6. they were Captaines and Princes, and mighty men of the earth, p. 105and when they cry out to hauehave the Mountaines to fall vponupon them, onelyonly to hide them from the face of the Lambe: Let Chriſt come in the moſt amiable manner that he can, onelyonly let him tell the wicked of Gods Iuſtice, and the ſtouteſt hearted fall into thoſe fearefull Agonies.

2. Looke vponupon godly men, that otherwiſe are Gods people, yet when God is angry with them, for a ſeaſon for their ſins, in what grieuous caſe hauehave they bin in: Dauid ſaid his meate was aſhes, and hee mingled his teares with his drinke becauſe of the indignation of the Lord, Pſal. 9. 10. and if iudgement begin at the houſe of God, & be ſo ſharpe, where ſhall the ſinners and wicked appeare, when the righteous doe not eſcape? 1. Pet. 4. 18. reade but the Booke of Lamentations, and you ſhall finde that the Church had ſearched all the world ouer to finde out fearefull and grieuous things, to ſhadow out their ſorrowes and diſtreſſes.

3. Eſpecially what heart of man can looke vponupon Ieſus Chriſt the Sonne of Gods LoueLove, and conſider his grieuous Agonies when he felt the wrath of God: Hee was but a ſuretie for ſinne, had neuer done any thing to offend his Father, and yet when hee feeles Gods wrath it makes him ſweat for paine, yea he ſweates bloud: Oh can it be that men ſhould be ſo ouercome with ſpirituall dotage, as to thinke Gods Iuſtice may be more eaſie towards them, that are the parties offending, then it was towards Ieſus Chriſt?

And as the Iuſtice of God towards the wicked is terrible, ſo it is vnauoidable.

If they ſay their riches ſhall ranſome them, they muſt be anſwered, that a great ranſome cannot deliuer them: God will not eſteeme their riches, nor their gold, nor all their forces of ſtrength, Iob 36. 19. Ezek. 7. 19. Beſides riches can flie away in the day of Gods wrath, Iob 20. 28. and if they remaine, yet God can bring men into ſtraits in the middeſt of their ſufficiencie, and raine vponupon them the furie of his wrath euen they are is eating, Iob 20. 22. 23.

Nor will their ſinnes be forgotten, for they are written with a penne of Iron, and with a point of a Diamond yea, they are grauen vponupon their owne Hearts: and rather then God would p. 106want witneſſes, the heauens ſhould declare their wickedneſſe, and the earth ſhould riſe vp againſt them, Ieremie 17. 1. Iob 20. 27.

Nor can it eaſe them, that they ſee that godly men ſuffer the ſame afflictions that they doe: they may not gather from thence that God is no more diſpleaſed with them, then hee is with the moſt Religious: for there is a great deale of difference betweene the fire with which God melts his owne ſeruants as in a Furnace, and the fire of his enemies: for in the one God onelyonly intends to refine and purifie his ſeruants, in the other hee intends to conſume his enemies: hee reſpects the ſtrength of his ſeruants, but reſpects the ſinne of his enemies, Eſay 26. 11. Ier. 46. 28.

Nor may they ſay there are no Paſſions in God, and therefore no wrath: for though it be true, that Paſſions are not in God, as they are in man, yet that little helpes them, but rather increaſeth the terror, becauſe wrath is in God after a way agreeable to his nature, farre aboue that wrath can bee in man: Mans anger is mutable and finite, Gods anger is immutable & infinite. And to beate this into the heads of wicked men, God doth aſcribe to himſelfe not onelyonly the words of anger and wrath, but of loathing with his ſoule, iealouſie, furie, ſmiting with the hands, &c. Pſalme 11. 5. Ezek. 22. 13. & 38. 18. 19. and the more to affect men, when God is deſcribed as angry, a conſuming fire is ſaid to goe before him, and darkeneſſe to bee round about him, the earth trembling vnderunder him, and the hills melting at the preſence of God, and the heauens remouing out of their place, &c. Pſalme 97. 2, 3, 4. Eſay 13. 13.

Nor may they thinke to finde meanes to eſcape: for the Lord hath a mighty arme, Pſalme 89. 14. and hee hath his ſanctified ones, and his mighty ones, whom he commands for his Anger, Eſay 13. 3. and to ſhew that there can be no reſiſting, he is compared to conſuming fire, and to a continuall whirle-winde vponupon the head of the wicked, which ſhal not returne till it hath accompliſhed the minde of God, Heb. 10. 29. Ieremie 30. 23. …4.

If they ſay wee hauehave eſcaped hitherto, I anſwer, that though p. 107his heart be ſet in wickedneſſe, becauſe ſentence is not ſpeedily executed, yet he ſhall not prolong his daies; though he doe euill an hundred times, the wrath of the Lord hangs ouer his head and will fall downe at length, Eccleſ. 8. 12. Iob 31. 3. Iohn 3. 36.

Nor will their going to Church, or outward ſeruing of God ſomtimes ſerue their turne: for God wil not accept of thouſands of Rammes nor Riuers of Oyle, nor if they would Sacrifice the Sonnes of their bodies, for the ſinnes of their ſoules, yet it will not auaile them, Mich. 6. 6, 7.

If they thinke that God that made them, will pittie them, and not deſtroy them, they are deceiued: for the Lord hath anſwered long ſince that he would not ſpare them; though he made them, yet he would not hauehave compaſſion on them, Eſay 27. 11.

If they thinke to eſcape becauſe they are ſuch a multitude, they are therein alſo deceiued: for the viſion is concerning the multitude and wrath is vponupon all the multitude Ezek. 7. 12. 13, 14. the glory and pompe, and the multitude ſhall goe downe into hell, Eſay 5. 13, 14. Nations that forget God ſhall be turned into hell, Pſal. 9. 16.

Nor will it eaſe them to thinke how hard a courſe this will be thought to be by all ſorts of men: for God will be iuſtified in his ſayings, and cleare himſelfe though they condemne him, Pſalme 51. 4. hee will not reſpect the wiſe in heart, Iob 37. 24.

Neither may they perſiſt in their wilfull pretending that God is mercifull, and they can ſhew it by diuers Scriptures, that God hath bound himſelfe to ſhew wonderfull mercy to ſinners: for all that mercy belongs to the godly onelyonly: and beſides, God hath expreſlely declared himſelfe, that if any man hearing the curſes of Gods Law, ſhall bleſſe himſelfe in his heart, God will not be mercifull to that man, Deut. 29. 19.

Finally they may not be confirmed againſt the feare of Gods Iuſtice, by the teſtimonie of ſuch Miniſters as hauehave publikely or priuately, incouraged them by promiſing peace and mercy, and contradicting the Doctrine of other Miniſters that hauehave ſoundly vrged the ſeuerity of Gods Iuſtice: for God by the p. 108Prophet, Ezekiel doth at large threaten that hee will breake downe thoſe walles of vaine confidence which hauehave bin built in the hearts of wicked men, he will finde a time, when their daubing with vntempered morter ſhall be found by the ſinner himſelfe, to bee vtterly without any foundation of Truth, ſee the place at large, Ezek. 13. 13, 14, 15, &c.

Thus you ſee the portion of the wicked, and this is the Heritage he ſhall hauehave from the Almighty, Iob 20. 29.

The conſideration of Gods Iuſtice toward wicked men may ſerue for wonderfull abaſement and humiliation to men that liue in their ſinnes without repentance. Oh is it poſſible, can thy heart indure to heare all this, or can euer thy hands bee ſtrong when the Lord ſhall hauehave to doe with thee? Ezek. 22. 14. Oh woe to him that ſtriues with his Maker, Eſay 45. 8, 9.

Oh but what muſt we doe, is there no remedie for vsus, muſt we deſpaire? I anſwer no, but rather feare this dreadfull God, for according to his feare will his anger bee, Pſal. 90. 11. and with all poſſible ſpeede and earneſtneſſe humble thy ſelfe before the Lord, and inſomuch as by this doctrine thou maiſt ſee what neede thou haſt of a Sauiour to quench all this heate of Anger, flie to Chriſt Ieſus, and neuer ceaſe begging of mercy from him to thy ſoule. The wrath of God is ſuch a fire as all the water in the Sea cannot quench: It is a fire can bee quenched onelyonly with bloud and teares. No bloud will doe it but the bloud of Chriſt, and no teares but the teares of the offender himſelfe.

And let men take heede of Procraſtination, for euen the longer men ſtay in ſinne, the fiercer will his fire grow: GOD heapes vp wrath as men heap vp ſinne. It may come to that at length, that Gods anger may come to that degree, as to be expreſſed by theſe words, to be called Ira furoris ſui magni, the anger of his great fury, Ira indignationis, the furie of his Indignation, Deut. 29. 24. Pſal. 78. 49. then God may ſweare they ſhall neuer enter into his reſt.

Let men therefore take heede how they abuſe Gods patience and mercy any more.

Godly men alſo from the conſideration of the fearefull p. 109Iuſtice of GOD towards wicked men, may learne foure things,

1. To get out from amongſt them and eueryevery one deliuer his owne ſoule from the fierce anger of the Lord which will fall vponupon the wicked, Ier. 51. 45.

2. Neuer to fre… their proſperity ſeeing ſo fearefull things abide them.

3. When they ſee Gods hand vponupon the wicked, they ſhould ſanctifie and exalt the God of Iudgement, Eſay 5. 16.

4. Euer the more terrible the wrath of God is towards the wicked, the more heartily they ſhould kiſſe the Sonne, and make much of Chriſt, by whom they are deliuered from ſo great wrath, Pſal. 2. vlt.

Hitherto of the Iuſtice of God. The Glory of God followes.

The Glory of God is his wonderfull excellencie aboue all things, and ſo his Glory is either abſolute or Relatiue.

The abſolute Glory of God is that in which hee is glorious in himſelfe without relation to any other, and ſo he is glorious foure waies:

1. In the Excellencie of his Nature.

2. In his Bleſſedneſſe.

3. In his Liberty.

4. In his Maieſty.

1. The Glory of his Nature is nothing elſe but his ſurpaſſing Excellenc… … all the praiſes belonging to his Nature: and ſo he is glo…s in knowledge, goodneſſe, Iuſtice, greatnes, omnipotencie, &c. And this glory of God is deſcribed in the doctrine of his Attributes and was the glory ſhewed to Moſes, Exod. 33. 18, &c.

2. His Bleſſedneſſe is his eſſentiall glory whereby he is after a matchleſſe manner moſt happie in himſelfe, 1. Tim. 1. 11. and his happineſſe is to be adored.

1. Becauſe he abounds with all that can be poſſibly good to him any way and is ſeated in ſuch felicitie, that no euill can come neere him. 1. Tim. 6. 15. 1. Ioh. 1. 6.

2. Becauſe he perfectly knows all his happineſſe, and ſo hath infinite liking and ioy in his condition.

p. 1103. Becauſe he is ſufficient to himſelfe, and from himſelfe, ſo as he needs not any good thing from vsus, or any thing without himſelfe. Pſal. 16. 2. & 50. 7. 14.

3. He is glorious in his liberty; and ſo he excells in a threefold liberty, as he is free from compulſion, from ſeruitude, and from miſerie: He is free from compulſion becauſe he is not tyed to ſecond cauſes, nor maiſtered by any higher cauſe, but is, and doth whatſoeuer he will without the Coaction of any neceſſity without himſelfe, Pſal. 115. 3. Eſay 40. 13. Daniel 4. 35. He is alſo free from ſeruitude, he is bound to none, indebted to none, ſubiect to none, Rom. 11. 35. 36. He is alſo free from the burthen of miſerie, hee alone being ſuch by nature, that no kinde of miſerie either of fault or puniſhment can befall him.

4. He is glorious in his eſſentiall Maieſty, which is an vnconceiueable ſplendor or beauty, and ſhining brightneſſe, beyond all that Maieſty can befall any creature. Thus God is ſaid to be light and to dwell in the light which no man can approach vntounto, 1. Tim. 6. 16. and thus hee is the King of all Kings.

And in this abſolute Glory, God doth excell all the Kings of the earth.

1. Becauſe his Glory is aboue all praiſe and bleſſing: ſo is not theirs, Nehemiah 9. 5. Pſal. 145. 3.

2. Becauſe the Kings of the earth doe giuegive him glory, and praiſe him, & owe their Homage to his glory, Pſal. 138. 4, 5. God exceedes them in Glory more then they exceede their meaneſt ſubiects, Daniel 4. 35. and no wonder, ſeeing the glorified creatures in heauen throw downe their crownes before him, as acknowledging him onelyonly worthy to receiue honour, &c. Reuel. 4. 10. 11.

3. Becauſe their Glory is mortall, but God is a King immortall, and his Glory endureth for euer, Pſal. 104. 31. 1. Tim. 1. 17.

4. Becauſe hee hath it in himſelfe, and from himſelfe as was ſhewed before.

Thus of his abſolute Glory.

The Glory of God as it is in relation, is either internall or externall.

p. 111The internall Glory of God as it is in relation, is the perſonall Glory, and ſo is the Glory either that is proper to each Perſon in the Trinity, or elſe that peculiar Glory of the ſecond Perſon in the Trinity, as he is called the brightneſſe of his Fathers Glory, Heb. 1. 3.

The externall Glory is that which comes vntounto God from the creatures as hee ſtands in relation to them: and ſo his Glory ſhines:

1. In his workes, which are therefore called his Glory, and ſo both his works of Creation, Pſal. 19. 1. and his workes of Iuſtice vponupon the wicked, Exod. 15. 6. 7. and his workes of Mercy in deliuering and ſauing his people, Pſal. 85. 9. & 102 15. 16. & 108. 5. Zach. 2. 5. and workes of omnipotencie and wonder, Rom. 6. 4.

2. In the ſignes of his preſence, ſuch as he gaue extraordinarily on earth, as the cloud and pillar of fire, Exod. 16. 8. 11. or that likeneſſe of conſuming fire on the toppe of the Mount, Exod. 24. 17. the cloude that filled the Temple, 1. Kings 8. 10. 11. or the formes mentioned in Ezek. Chap 1. 28. & 3. 23. &▪ 10. 4. 18. & 11. 22, 23. or elſe ſuch as hee giues in heauen in the preſence of his Glory to the Saints, and this was that Glory of God which Stephen ſaw, Acts 7. 55.

3. In his word, eſpecially the Goſpel, which is the doctrine of the Glory of the bleſſed God, 1. Tim. 1. 11. 2. Cor. 4. 4.

4. In his children Iſrael, he calls them his Glory. Eſay 46. 13. and ſo are the godly called, becauſe they reſemble God, and in that reſpect excell all other people. All other men hauehave therefore failed of Gods Glory, becauſe they hauehave failed of his Image, Rom. 3. 23.

And in theſe foure waies of relation God is glorious, but it is with a glory which himſelfe hath printed and ſtamped vponupon theſe things.

There is another way of glory which is in a ſpeciall manner alſo called Gods glory, and that is the glory which the reaſonable creature giues vntounto God: and conſiſts eſpecially in conceiuing gloriouſly of God, and in praiſing of God, and in worſhipping of God, and in obedience, and ſo God is wonderfull p. 112glorious in that he doth continually receiue all ſorts of praiſe and adoration from the creatures both in heauen and earth.

And in reſpect of this true glory which is giuen vntounto God, God doth excell in glory, all the great Kings and Potentates that euer were in the world. The very Angels in heauen doe admire this glory of God on earth, Eſay 6. 3. and ſo his glory excells:

1. In reſpect of praiſe: and ſo diuers waies.

1. Becauſe from the riſing of the Sunne to the going downe of the ſame, the Lords name is to be praiſed, Pſal. 113. 3. all reaſonable creatures are bound to aſcribe praiſe and thankeſgiuing to him: and ſo it cannot be true of any Potentate on earth.

2. Becauſe from all perſons and actions glory comes to God: whatſoeuer wee are, we are to his glory, Epheſ. 1. 12. 6. 14. and whatſoeuer we doe all muſt be done to his glory, 1. Cor. …0, 31.

3. Becauſe in all the glory or praiſe giuen to the creatures, the firſt and chiefe glory is due to God: their glory is ſubordinate.

4. Becauſe it indureth for euer and euer, no end of his praiſes.

2. In reſpect of worſhip, for that is a glory onelyonly due to God: no creature in heauen or earth may take it, or can receiue it without infinite danger, 'tis a glory he will not giuegive to another.

3. In reſpect of Obedience: and ſo diuers waies.

1. Becauſe the obedience due to God is from all perſons in the world: and ſuch an authority neuer had any mortall man.

2. Becauſe the obedience the creature owes to God is vniuerſall and vnlimited and without exception, whereas the obedience Princes can hauehave is a limited obedience, and ſubordinate, men muſt obey them ſo as they command nothing againſt Gods Law.

3. Becauſe his kingdome is an euerlaſting kingdome, there ſhall be no end of obeying him: whereas the time wilcome, p. 93when no obedience at all ſhall be due to Princes, and that is when Chriſt hath deliuered vp the kingdome to God the Father, and ſhall no more rule men by the miniſterie of men.

Laſtly, the glory of men can bee no way comparable to the glory of God: becauſe all their glory they hauehave receiued from him: for God is ſaid to be the God of glory, Acts 7. 2. the King of glory, Pſal. 24. 10. the Father of glory, Epheſians 1. 19.

The Vſe ſhould bee firſt for inſtruction: and ſo it ſhould chiefely teach vsus to acknowledge this glory of God, to giuegive glory vntounto God, and by all meanes to aſcribe glory to him: It is a ſingular wrong not to giuegive God his glory. Now wee giuegive God glory three waies:

1. In our hearts: and ſo diuerſly: firſt, when wee labour to fill our hearts with the knowledge of Gods glory in all the branches of it: the earth ſhould bee filled with the knowledge of the glory of God as the waters couer the ſeas, Hab. 2. 14. ſecondly, when our hearts ſtand ſtill and wonder, and admire at the glory of the Lord, our hearts are not rightly affected towards God till they bee inflamed and rauiſhed with the contemplation of his excellencie and bleſſedneſſe, Ezek. 3. 12. thirdly, we giuegive God glory when wee beleeue in him, and from our hearts truſt him in things that bee otherwiſe vnlikely to come to paſſe. Thus Abraham, Rom. 4. 20. fourthly, when we mourne and ſorrow for our ſins: for men are ſaid to giuegive glory to God when they repent of their ſinnes, Reuelation …6. 9. fifthly, when we doe from our hearts reioyce at any thing that excells in Gods Word or workes any way, acccounting our ſelues the more happie that God is honoured or glorified any way: ſixthly, when in all ſeruice done to God, we conceiue of him, with the higheſt degree of reuerence and excellency we can: entertaining him into our hearts as the very King of glory, Pſal. 24.

2. In our words: and ſo we giuegive glory to God diuers waies alſo, as firſt, when men confeſſe ſecret wickedneſſe openly, finding themſelues ſought after, and purſued by God: Thus p. 94Achan gaue glory to God Ioſhuah 7. and thus the ſinner when he feeles the rebukes, or chaſtiſements of God ſhould humble himſelfe and confeſſe his wickedneſſe before the Lord, Ier. 13. 15, 16. Malachie 2. 2. ſecondly, when men giuegive him praiſe and thanks for his mercies with all poſſible affection, ſee Luke 17. 18. So the Samaritane gaue glory to God, when hee gaue thankes for the cure of his Leproſie▪ and thirdly, when men acknowledge the hand of God and his prouidence: ſee Reuel. 11. 13. 1. Sam. 6. 5. fourthly, when in diſcourſe men talke of the ſingular praiſes of God: and ſo we ſhould make his praiſe glorious, Pſal. 66. 2. our mouthes ſhould bee filled with his praiſe and with his honor all the day, Pſal. 71. 8. & 96. 2, 3, 4. fifthly, when men take away praiſe from the creature, and ſo from themſelues and giuegive God onelyonly the glory, 1. Tim. 1, 17. Iohn 7. 18. Reuel. 4. 11. & 5. 12. 1. Chron. 29. 11.

3. In our workes we giuegive glory to God: and ſo firſt by glorifying his Sonne: by acknowledging and praiſing and honouring of Ieſus Chriſt; and ſubmitting our ſelues to his ordinances, Iohn 11. 4. and ſo alſo when wee honour them that feare God and beare his Image: ſecondly, when men abound in good workes and the fruits of righteouſneſſe, and grow in grace and knowledge, and ſo make the Image of God more and more euident, ſuffering themſelues to be ſo framed by the doctrine of the Goſpell, as to bee changed from glory to glory by the power of the Word, 2. Cor. 3. 18. Phil. 10. 11. 2. Pet. 3. 18. & 4. 11. Reuel. 1. 6. thirdly, when men worſhip God in the beauty of holineſſe, not onelyonly putting on their beſt clothes, when they come to ſerue God, but clothing themſelues with their beſt deuotions, and affections, and reuerence, and humble adoration, 1. Chron. 16. 28, 29. fourthly, when men ſubmit themſelues vntounto God, and let him doe with them whatſoeuer he will: they that aſcribe dominion to him, aſcribe glory to him, 1. Peter 5. 10. 11. Laſtly, when men doe all that they doe to the glory of God, ſtudying how God may bee acknowledged or praiſed for all they doe, being in all things ſome way to the praiſe of his glory, 1. Cor. 10. 31. Epheſ. 1. 12. 14.

p. 95Thus we ſhould learne from hence to giuegive God honour and glory.

Secondly, ſeeing God is ſo wonderfull glorious, we ſhould be carefull by all meanes to get the knowledge of his glory into our hearts, that we may throughout our liues be made happie in the contemplation of his glory: which that we may attaine vntounto, we muſt looke to theſe Rules.

1. We muſt reſort to, and louelove his houſe, for that is the place on earth where his glory dwells, Pſal. 26. 8. & 63. 3. there he keepes the court of his Maieſty, Pſal. 84.

2. We muſt pray for the ſpirit of Reuelation, to open the eyes of our vnderſtanding, Epheſ. 1. 19.

3. We muſt not be without an effectuall faith: for if wee beleeue we ſhall ſee his glory, Iohn 11. 40.

4. We muſt reſt in theſe deſcriptions and praiſes of God and continue in his Word, and be ſure we change not his glory into that which is abhomination to him, Pſalme 106. 20.

5. We muſt be ſure to repent of our ſinnes and be truely turned to God, 2. Cor. 3. 16, 17, 18.

Thirdly, all wicked men muſt needs bee in a wofull eſtate, and that in three reſpects: firſt, becauſe this glory is departed from them: ſince the time ſinne came into their hearts, they hauehave failed of the glory of God: they hauehave loſt the glory of God, in that they hauehave loſt the Image of God, Rom. 3. 23. ſecondly, becauſe their fooliſh hearts are ſo full of darkeneſſe, that they cannot ſee the glory of God, they want all that comfort and warmth ariſeth from the view and contemplation of the Sunſhine of Gods glory: they cannot get ſo much as the benefit of a good conceit of God, a vaile lyeth vponupon their hearts, 2. Cor. 3. Eſay 26. 10. thirdly, becauſe the time will come when God will confound their hearts with the terror of his Iuſtice, and the Maieſty of his glory, when hee ſhall fight againſt them to deſtroy them, Eſay 2. 10. 19.

Laſtly, this ſhould bee a wonderfull conſolation to Gods children, and that in diuers reſpects.

1. Becauſe this God that is ſo bleſſed, and full of Maieſty, ſo adored by all creatures, this God: I ſay ſo glorious, is p. 96their God: they hauehave his fauour in a high degree, and by couenant hath giuen himſelfe to be theirs for euer.

2. Becauſe God hath called them to glory, and will glorifie them with himſelfe in the Kingdome of Heauen, 2. Pet. 1. 3. Coloſ. 3. 4. and in the meane time:

1. God accounts his people in a manner all the glory he hath in earth, Eſay 46. vlt.

2. The Spirit of glory and of God reſteth vponupon them, 1. Pet. 4. 14.

3. God accounts it a part of his glory to helpe them in all their afflictions, and to forgiue them their ſinnes. And in theſe two things affliction and ſinne lyeth all the diſcomfort of life in effect, Pſal. 79. 9. and his glory ſhall be their Reareward to guard them from dangers, Eſay 58. 8.

4. Hee will keepe them by his power, till hee preſent them faultleſſe before the preſence of his glory, 1. Peter 1. 5. Iude 24.

5. He giues them ſuch taſtes of that great glory to come, that it is a glory to them to thinke of, and hope for that bleſſedneſſe to be reuealed vponupon them, Rom. 5. 2.

Thus of the glory of God, and ſo of the firſt ſort of Attributes: that is, thoſe Attributes which they call communicable: which are ſo in God, as ſome print or likeneſſe of them are in the creatures.

The Incommunicable Attributes follow, and theſe are in God, as they ſay in Schooles, à Priori, the other à Poſteriori: onelyonly I hauehave handled the former firſt, as moſt eaſie for vsus to vnderſtand, but leſt the tearmes of communicable Attributes ſhould trouble the ignorant Reader, hee muſt conſider that when we ſay theſe Attributes are communicable, wee doe not meane, that they are communicable in reſpect of eſſence, but in reſpect of Act, effect, or Vſe.

As for inſtance, the goodneſſe of God is not communicated to good Angels or men, but the effect of it, which makes them good. If God ſhould communicate nothing, there would be nothing at all: and if he ſhould communicate his owne eſſentialls, hee ſhould make as many Gods as hee produced things. In ſhort, theſe Attributes are affirmed of God in the Abſtract, p. 97but of men or Angels in the Concret, God is Goodnes, Wiſedome, Iuſtice. Men are onelyonly good, wiſe, Iuſt.

The incommunicable Attributes are ſo in God, as they can be found in no creature, nor any likeneſſe of them. And theſe are three, (viz.) his infinite greatneſſe, his eternity, and his immutability. And theſe three as they are not found in any thing but God, ſo are they as it were ſpread and powred out through all the Attributes of the firſt ſort: for God is Infinite. Eternall, and Immutable, in Wiſedome, Holineſſe, Life and Glory. And ſo theſe Proprieties are as it were the Adiuncts or proprieties of the other Attributes.

Firſt, then of the infinite greatneſſe of God.

The infinite greatneſſe of God, is that eſſentiall propriety in God by which hee is ſignified to be, of himſelfe, actually and ſimply beyond all bounds, limits and meaſure: and ſo his infinite greatneſſe or immenſiueneſſe comprehends:

1. His perfection of Nature.

2. His Omnipreſence or Vbiquity.

3. His Incomprehenſibleneſſe.

For the firſt, his perfection of Nature is ſuch, as admits no bounds, nor limits, nor meaſures: becauſe he is without compoſition of partes: and becauſe hee is all hee is in act, not in power or poſſibility: and becauſe his goodneſſe, Iuſtice Wiſedome, &c. is ſo great as nothing can be added to them to make them greater, Iob 37. 16. Mat. 5. vlt. and the conſideration heereof may,

1. Informe vsus, and ſhew vsus whence all good and perfect gifts come euen from this infinite greatneſſe of perfection in God, Iames 1. 17.

2. Humble vsus: what are we, duſt and aſhes, vile, and loathſome creatures, that wee ſhould bee fauoured or accepted of God, who is ſo infinite in the glory and goodneſſe of his Nature: euen the more perfect God is, the more our imperfections might trouble vsus, and at the leaſt make vsus ſerue him with more feare and trembling.

3. Teach vsus: we ſhould follow the exacteſt patterne: and none like God, we ſhould therefore bee followers of him, that we may bee perfect, as our heauenly Father is perfect, Mat. 5. vlt.

p. 984. Comfort vsus: and ſo eſpecially in the hope of a better life: how perfect and glorious ſhall we be in heauen, when God ſhall be all in all in vsus: when that which is ſo perfect ſhall come into vsus, then all that is in part ſhall bee aboliſhed, 1. Cor 15. 28.

For the ſecond, the Omnipreſence of God is that vnmeaſurableneſſe of his Nature, by which hee is whereſoeuer the creature is, or any place is, Pſal. 139. 8, 9. Iſay 66. 1. Ier. 23. 24. thus God fills all things and penetrateth into all things circumſcribed or defined with no ſpaces of any places, reaching to whatſoeuer either is or can be thought within or without the world. And which is the more maruellous his whole eſſence is in the whole world, and in eueryevery part of it, whole in this whole world, and whole without the world, ſhut in no where, nor ſhut out any where, containing all things, and contained of nothing. He may be truely ſaid to be eueryevery where, and no where, as he is contained of nothing. Nor is hee thus preſent with all things onelyonly by his power, but by his eſſence, for it muſt needs be a childiſh thing to imagine an infinite power to proceede from a finite eſſence. The cauſe then of his vbiquitie, Deus eſt Sphaera: cuius centrum eſt vbique. foreign nuſquam.is the vnmeaſurableneſſe of Gods eſſence. God is ſuch a ſphere whoſe Center is eueryevery where, and whoſe circumference is no where.

Ob. God is ſaid to dwell in heauen, Ergo hee is not eueryevery where, Pſal. 115. 3.Obiect.

Sol. God is eueryevery where in reſpect of his eſſence, and ſaid to be in heauen or dwell there onelyonly in reſpect of the larger Sol.manifeſtation of his glory and grace.

Ob. God is not with wicked men, Numb. 14. 42. Ergo not eueryevery where.Obiect.

Sol. God is with wicked men in reſpect of his eſſence, but Sol.not with them in reſpect of his grace and fauour.

Ob. God is ſaid to depart from men, and to returne to men, Obiect.Pſal. 10. 1. & 6. 5. thus God departed from Saul: Ergo hee is not eueryevery where.

Sol. God doth depart from or returne to men, not by ſtirring his eſſence, or changing his place, but in reſpect of the Sol.declaration of his mercy or Iuſtice, and ſo hee departs either p. 99from wicked men or godly men: from wicked men he departs, when he hath not mercy on them, or when hee takes away the meanes of grace and lets them fall into hardneſſe of heart and ſo into perdition, or when he takes away the bleſſings he had giuen them. He departs from godly men either when he withdrawes the ſenſe of his grace and fauour from their ſinnes or ſeemes to deny them helpe or deliuerance in their diſtreſſes. He returnes to the godly both inwardly and outwardly: Inwardly when he reſtores the ſenſe of his fauour and the ioy of his Saluation, and when he goeth on to worke Faith and Repentance in them. Outwardly when he declares his preſence by outward effects, as by deliuerance, or vnexpected bleſſings.

The conſideration of Gods Omnipreſence and Vbiquity may ſerue:

1. For information: and ſo to ſhew how much we are bound vntounto God that will dwell amongſt vsus, and keepe houſe in the Sanctuarie. He wants not a place to be in, that fills all places and cannot bee contained in the Heauen of Heauens, 1. Kings 8. 17. 2. Chron. 2. 6. Eſay 66. 1.

2. For inſtruction: and ſo it ſhould teach vsus diuers things: as,

1. Not to abuſe Gods preſence in his houſe, ſo as to thinke that place or any other doth containe him; or to commit that Idolatry as to worſhip a God that can be compaſſed about with a Church wall, Acts 17. 24. 2. Chron. 6. 18.

2. To take heede of ſinning, though it bee in ſecret: becauſe God is in eueryevery place, Ier. 23. 23. 24. Yea, to auoid the very Hypocriſie of the heart: becauſe he is a diſcerner of the thoughts, and ſees and ſtands by eueryevery offence committed, Hebrewes 4. 12. and ſees and heares all wee ſay and doe.

3. To ſtriue to bring our ſelues to a continuall remembrance of Gods preſence, and accordingly to walke before him in all vprightneſſe, Pſal. 16. 8. Gen. 17. 1.

3. It ſerues to ſhew the miſerle and folly of wicked men: they can neuer eſcape or flie from the wrathfull hand of GOD: whitherſoeuer they runne GOD is there, nor can any of p. 100their faults be hid from him, Amos 9. 1. 2. 3. 4. Pſal. 139. 7. &c.

4. It ſhewes the folly of the Papiſts that direct to either hee or ſhee Saint, to bring vsus or our ſuits to God: God is not farre from vsus, but alwaies preſent with vsus, and therefore wee neede none of them to bring vsus to God.

Laſtly, it ſerues for great conſolation to the godly in all their troubles and dangers, and againſt all the practizes and deuiſes of their aduerſaries: nothing can befall them but what God ſees, and they neede not feare, becauſe God is alwaies by them to helpe them, Ioſhuah 1. 9. Eſay 4…. 1. 2. Pſalme 118. 6. 7. though all friends were abſent yet God is with vsus.

Thus of the omnipreſence of God.

His incomprehenſibleneſſe, is that dreadfull tranſcendencie of the nature of God, whereby it paſſeth our vnderſtanding, ſo as his eſſence cannot bee fully conceiued of by vsus: ſo as neither corporeall places, nor ſpirituall vnderſtanding can containe God. His omnipreſence makes him bigger then all places, and his incomprehenſibleneſſe bigger then any created minde, Pſal. 145. 3. 1. Tim. 6. 16.

The incomprehenſibleneſſe of God is not without vſe, for it may ſerue:

1. To confute the makers and worſhippers of Images, ſeeing God is aboue all that which any minde can conceiue, and therefore much more then any picture can expreſſe: They ſinne fearefully, therefore in offering to vsus a God that can be ſet out by ſo poore a reſemblance. Images therefore are worthily called by the Prophet teachers of Lies.

2. To teach vsus to worſhip God with all our mindes, and all our hearts, and all our might, ſtriuing to admire and adore, and daily to bleſſe his vnſearchable greatneſſe, Pſalme 145. 2, 3. And for our direction in the right conceiuing of God, we ſhould therefore wholy reſt vponupon that way, and thoſe deſcriptions he hath made of himſelfe in his word, ſeeing elſe our vnderſtandings would erre altogether in gheſſing at that which it cannot take in.

Thus of Gods infinite greatneſſe, his eternity followes.

p. 101If God be conſidered in himſelfe he is infinite: if in reſpect of our vnderſtanding he is incomprehenſible: if in reſpect of our ſenſes he is inuiſible: if in reſpect of our words he is ineffable: if in reſpect of place he is incircumſcriptible: and if in reſpect of duration or continuance he is eternall.

Some things hauehave both beginning and end, as the vegetables, Aeternus dicitur quaſi extra terminum.and bruit beaſts, and theſe are ſaid to bee temporall. Some things hauehave beginning and no end, as men and Angels, and theſe are ſaid to bee perpetuall: One thing hath neither beginning nor end which is GOD and he is ſaid to bee eternall.

A thing is ſaid to be eternall, either improperly or properly: improperly, and ſo two waies: Firſt, when a thing is ſaid to laſt a long while: and ſo the ceremonies of Moſes, and circumciſion were ſaid to endure for euer, Gen. 17. Numb. 18. Secondly, when a thing hath no end which yet had a beginning, and ſo Angels, diuels, the ſoules of men, Heauen and Hell are eternall But properly God onelyonly is eternall, becauſe he hath neither beginning nor end, or is the beginning without beginning, and the end without end.

Or this difference in the continuance of things may be fitly expreſt by the deſcription of eternity made by Boetius. Eternity is the interminable, totall, perfect and together pleaſant poſſeſſion of life: for in this deſcription each word makes a difference betweene things in their duration: for firſt, ſome things ſo continue that they hauehave both beginning and end, as the bruit beaſts, theſe are barred out by the word interminable. Againe, ſome things are interminable in reſpect of eſſence, but hauehave no life as the heauen of the bleſſed: Thirdly, ſome things are interminable, both in reſpect of eſſence and life, but their life is miſerable and painefull, as the ſpirits in hell: and ſo they hauehave not pleaſant poſſeſſion of life: Fourthly, ſome things hauehave an interminable pleaſant poſſeſſion of life, but it is not totall: as all the bleſſed in heauen before the day of Iudgement: for they hauehave a pleaſant poſſeſſion of life, but it is in their ſoules, not in their bodies: Fifthly, ſome things hauehave a totall poſſeſſion of pleaſant life, but it is not together: ſo the Angells before the day of iudgement hauehave a totall poſſeſſion of p. 102pleaſant life, becauſe their whole Nature liues bleſſedly, but it is not together, becauſe there is euen in the Angells a ſucceſſion of Reuelations and ſo of Ioyes, as things are from time to time diſcouered to them: Sixthly, ſome things ſhall hauehave a totall poſſeſſion of pleaſant life and together too, but it is not abſolutely perfect, taking perfect heere, for that which needs nothing beſides it ſelf to make it happie: and ſo are the Angels and godly men after the day of Iudgement: becauſe though they ſhall then totally and together enioy a bleſſed life, yet they ſhall euen neede their ſuſtentation and preſeruation from God, without whom they could not be; much leſſe be happie: for though their bleſſedneſſe be perfect in their kinde, yet it is not abſolutely ſo, becauſe it is a bleſſedneſſe they hauehave not of themſelues, but receiued it of God.

Thus of Eternitie.

Now the Eternity of God is his eſſentiall propriety, by which is ſignified that God can end in no time, nor can hauehave any beginning according to time, but being more ancient then all time, and more laſting then any end, is abſolutely, alwaies, totally and together without ſucceſſion.

For the explanation of this deſcription, diuers things are to be noted:

Firſt, that God is wholy without the meaſures of time: though he be eternall yet he is not temporarie: there is a great Expers temporis. foreign Plato. foreign Pind. foreign.difference betweene eternity and time: for eternity excludes time: he ſaw that, that ſaid, time was the moueable Image of eternity: and he that ſaid, time was the Idoll or Image of eternity: and ſo he that ſaid, time was the flax of eternity. Now when we ſay that time is remoued from God, we meane from his eſſence, not from his workes: fitly the Prophet Eſay ſaith, that God inhabits eternity, Eſay 57. 19. God dwells in eternity but yet in time hee is pleaſed as it were to come out of thoſe habitations of eternity to ſhew himſelfe abroad in time by his effects or workings: and for the manifeſtation of himſelfe, Soecula condit rex Soeculorum.he made times or the worlds, and is called King of Ages, Heb. 1. 12. 1. Tim. 1. 17.

Secondly, you muſt note in the deſcription, that I ſay God is without beginning in reſpect of time: which muſt be noted p. 103in regard of the doctrine of the eternall generation of the Son of God: for there is a twofold beginning, the one of order, the other of time. In reſpect of order or originall, the Sonne and Principium originis non temporis.the holy Ghoſt had a beginning from the Father, but not a beginning in reſpect of time. The beginning in reſpect of order is not excluded out of eternity, but onelyonly the beginning in reſpect of time.

Thirdly, it would be noted that it is faid that Gods eternity is abſolute: for ſo it is differenced from all the euerlaſtingnes of the creatures which is not abſolute, but by gift, and à Poſteriori, or a Parte poſt as they ſay in Schooles, that is in reſpect of continuance yet to come: whereas Gods eternity is not by grace, but by Nature, and à Priori, or a Parte antè, that is in reſpect of euerlaſtingnes without beginning as well as without end.

Fourthly, It is to be noted that God is ſaid to be totally together And in this reſpect eternity is ſaid to be nunc ſemper ſlans, and time to be, nunc ſemper fluens.without ſucceſſion; for properly eternity, hath no ſpaces, or intermiſſion, or gappes in it, but is foreign that is, continuall without any interruption, or innouation.

Now in this abſolute, infinite, interminable eternity, as in a moſt vaſt Ocean, ſwimmes that little flowing drop which we call time.

Or thus, what wee hauehave by looking either forwards or backwards, rowed through the ſmall brookes of time paſt or to come, that which we next come to, is this vaſt ſea of eternity where we can neuer behold bancke or end.

That God is thus eternall, many Scriptures proue, Pſal. 90. 2. & 91. 8, 9. & 102. 27. 28. Iſay 43. 17. & 57. 19.

This Doctrine of Gods Eternity ſhould teach vsus many duties:

1. To adore and magnifie this King of Ages, that dwells in this vaſt eternity, Pſal. 48. 14, 15.

2. To louelove him aboue all things, yea, aboue our ſelues: The thought of his glorious eternity ſhould make vsus thinke the more meanely of our ſelues, that are but periſhable and vile creatures, Pſal. 102. 27, 28.

3. It ſhould teach vsus to leaue doating vponupon time and the things that belong to it, and with more care and earneſt reſolution p. 104to ſeeke the things that may bring vsus beyond the bounds of this miſerable and mutable time, Pſal. 102. 27. 28. doe not all theſe earthly things periſh and waxe olde like a garment and doth not God indure for euer, euen that God that offers to prouide for vsus euerlafting habitations in eternity alſo.

4. HaueHave any of vsus at any time a iuſt and lawfull deſire to ſeek ſome more ſpace of time, for diſpatch of ſome ſpeciall work for the glory of God, or good of men, this doctrine tells vsus whither to goe to aske time, euen to God the Father of eternity and King of Ages. Thus Dauid, Pſalme 102 25.

5. Since God is the Lord and Maſter, and King of time, by the right of his eternity, ſince the times are in his hands, we ſhould alſo ſubmit our ſelues to his will, and bee content to leaue our being heere when hee calls for vsus: and rather ſeeke how to die well, then in vaine ſeeke to liue, when GOD will hauehave vsus die, Pſalme 90. 1, 2, 3. 12.

6. Abraham learned from the very eternity of God, to make conſcience of worſhipping him, Gen. 21. 33. and ſo ſhould we: Yea, it ſhould make vsus reſolute in Gods Seruice, though we were oppoſed by neuer ſo great or many men. It was an excellent ſaying of the Martyr, when hee ſaid to this effect about Gallien his Edict. Wee are commanded (ſaith he) by the mouth of Gallien our Caeſar, that we ſhould worſhip what the Prince worſhips: But (quoth hee) I worſhip the eternall Prince, the maker of times, and Lord of Gallienus.

There bee diuers conſolations alſo may bee gathered from Gods eternitie: for,

1. Then it followes from hence that Gods goodneſſe and mercy to vsus is eternall Hab. 1. 12.

2. We ſhould be much affected with Gods ſingular louelove to vsus (that are but bratts of time, and can claime nothing but what time can affoord vsus) in that he hath called vsus out of the world, to inherit with him this moſt bleſſed Immortality, and hath prouided for vsus habitations in that glorious eternity: p. 105and ſo it ſhould comfort vsus againſt the ſhortneſſe of our liues, Pſal. 113. 12, 13 29.

3. Yea, it ſhould comfort vsus, that God will viſit vsus, and dwell in our hearts in this world, that of himſelfe dwells in eternity, Eſay 57. 15.

4. Our aduerſaries are in Gods hands who is Lord of time, and can cut them off at his pleaſure, Pſalme 92. 8, 9, 10.

Laſtly, all the good things God hath promiſed vsus ſhall bee accompliſhed, for the Eternity of Iſrael cannot lie nor will repent, 1. Sam. 15. 29. which is alſo true of the curſes denounced againſt wicked men.

Thus of the Eternity of God: His Immutability followes.

In the Immutability of God two things are wonderfull and to be adored.

1. That he is altogether and eueryevery way vnchangeable.

2. That he onelyonly is Immutable.

For the firſt, that God is altogether and eueryevery way vnchangeable muſt be proued and explained.

The abſolute Immutability of God is proued by theſe places euidently, Pſal. 102. 27. 28. Mal, 3. 6. Iam. 1. 17.

For the explanation of this Doctrine: two things are to bee noted, firſt, how God is Immutable, and ſecondly, in how many reſpects.

For the manner of his Immutability, we muſt know that he is Immutable by Nature and of himſelfe: and ſo hee differs from ſome creatures that hauehave a kinde of Immutability. As the heauens after they are renewed ſhall neuer be changed, and ſo the ſoules and bodies of the faithfull after the day of Iudge ment: but theſe are thus immutable, by grace, not by Nature, by the gift of God, not of themſelues: whereas Gods immutability depends vponupon no other, but hee is ſo abſolutely, and of himſelfe.

Now God is Immutable in foure reſpects:

1. In eſſence or ſubſtance, and ſo he cannot bee changed to a-another eſſence or Nature, he cannot die, as hauing Immortality alone, hee is alwaies in act, hee hath not poſſibilities, p. 106he is not changed ſo much as by motion, neither in reſpect of place or working: not in reſpect of place, becauſe he fills all things, and is ſimply immenſe and infinite: not in reſpect of working, becauſe he onelyonly hath the glory to worke, and yet be quiet in operation and vnmoueable: nor can he be changed by growth or alteration in ſubſtance, becauſe being immenſe, he cannot wax bigger by Augmentation, nor leſſer by Diminution: and finally, he cannot be changed by ſuffering from any other, as being that onelyonly eſſence that is impatible. Thus the Pſalmiſt ſaith that God is alwaies the ſame. Pſal. 102. 28. and that the Lord ſtands vponupon in his Title, when hee calls himſelfe, I am, or I am that I am, Exodus 3.

2. In nature or proprieties: for all his proprieties are to euerlaſting the ſame: ſo he is alwaies omnipotent, omniſcient, moſt holy, wiſe, glorious, &c. As he cannot die in reſpect of ſubſtance ſo he cannot lie in reſpect of attributes, he cannot denie himſelfe or doe vniuſtly, as diuers Scriptures ſhew.

3. In decrees: as is his eſſence, ſo is his Sentence Immutable, his counſell muſt ſtand, and is for euer vnchangeable, Heb. 6. 17. 18. Eſay 46.

4. In promiſes: all his promiſes hee makes in his word are yea and Amen: Heauen and earth ſhall paſſe away, but no iot or ſillable of his Word ſhall paſſe vnſulfilled, which is alſo true of his Threatnings, and of that platforme of Holineſſe giuen in the Law of Nature, and expreſt in Scripture, Mat. 24. 35. Mal. 3. 6. as alſo in his Prophecies, Reuel. 22.

5. In his Gifts of grace beſtowed vponupon his people: and ſo his gifts and callings are without Repentance, Rom. 11. Iames 1. 17.

If any ſhould obiect that God was changed in Eſſence, becauſe the word became fleſh, and God was made man: I anſwer, that though the word was made fleſh, yet his diuine Nature was vnchanged, for neither was the Deity turned into the Humanity, nor was the proprieties of the Humane Nature deriued vntounto the diuine, but remaining what hee was (viz.) God, he became what he was not (viz.) Man.

p. 107If any ſhould obiect That motion from place to place is attributed to God: becauſe God is ſaid to depart from ſome men, and returne to other men: That hath bin anſwered before in the Doctrine of Gods Immenſitie: for God mooues in reſpect of effect in vsus, being vnmoued in himſelfe: As a man that rowes in a Boate, looking vponupon the bancke, thinkes the bancke goes from him, or comes neerer him, whereas the bancke is vnmoueable, and the motion is in the boate. If wee reſpect Grammer in theſe Phraſes, God ſeemes indeed to bee moued, but if we reſpect a more high and ſecret Philoſophie, wee then vnderſtand thereby that God is vnmoueable, but is ſaid to moue by returning, when by the working of his ſpirit he makes vsus returne to him.

If any yet obiect, that the Spirit of God was ſaid to moue vponupon the waters, Gen. 1. 2. The anſwer is, that by that ſaying is ſignified no more then that the holy Ghoſt by his power and mouing did cheriſh and ſuſtaine that indigeſted matter, as an Hen that ſits vponupon her Egges, to make them fit to bee hatched.

If any ſay that Gods ſuffers mutation in his knowledge, becauſe hee takes in the Apprehenſion of things preſent or to come, and is turned backe to looke vponupon things paſt, I anſwer, that though God be full of all knowledge of things paſt, preſent, and to come, yet he is not caſt backe to that which is paſt, nor ſtands pondering vponupon that which is preſent, nor by hoping is ſtretched towards that which is to come: becauſe God ſees all things with an eternall and vnchangeable view as hath bin ſhewed in the Doctrine of his Knowledge.

If any yet obiect, that God ſuffers becauſe he receiues worſhip from his children, and is blaſphemed by the wicked, and that therefore God ſhould be paſſible. I anſwer, that Paſſions are of two ſorts, ſome tranſmutatiue, ſome Intentionall. Some Paſſions worke a Reall mutation in the Obiect, as when fire heates water, thus Paſſion is tranſmutatiue. Some Paſſions doe onelyonly determine the Action, as when I looke vponupon heauen, heauen ſuffers Terminatiuè, non ſubiectiuè, as they ſay in Schooles, It ſuffers as the obiect of my ſight, but in it ſelfe vndergoes no change, and this is Paſſion Intentionall: and ſuch p. 108onelyonly is the Paſſion in God. He ſuffers no alteration from any action of ours, but is onelyonly the obiect or Terme of our Actions good or euill.

If any obiect that God threatned to deſtroy the Niniuites, and that Hezekiah ſhould die, and yet hee did not accompliſh it, and that therefore Gods Word and will is mutable: I anſwer, that thoſe threatnings or predictions were not abſolute but with condition or reſpect, and therefore no change in Gods will. Niniueh ſhall be deſtroyed, if reſpect bee had to their merits, and vnleſſe they repent: Now God is not bound alwaies to expreſſe the condition of his Threatnings, and beſide, all legall threatnings had in perpetuall doctrine of them, the condi…ion of repentance annexed: The condition therefore being performed by the Niniuites, God deſtroyes them not, yet without change in his will, it being but a conditionall will. And for Hezekiah he muſt die, if we reſpect ſecond cauſes, yet in reſpect of Gods eternall purpoſe, fifteene yeeres muſt bee added: Now this Threatning of death, being a Threatning of Tryall, and containing true grounds of it in Naturall cauſes, ſhewes neither diſſimulation nor mutation in God.

Thus it is manifeſted that God is Immutable. That he onelyonly is Immutable, is eaſily proued, for that place, Pſal. 102. 27. ſaith of the creatures that they all periſh and wax old as a garment, God remaining the ſame: and that ſome Angels and men ſhall hauehave Immutable Natures after the day of Iudgement, is not by nature but by grace, as was ſaid before.

The Vſes follow: and ſo Gods immutability may ſerue.Vſes.

1. For Humiliation, and ſo firſt, to Image-mongers that will needs hauehave God reſembled by pictures, what doe they leſſe then change the glory of the Immutable God into the likeneſſe of a mutable creature, Rom. 1. 23. ſecondly, for all men it ſhould humble the beſt of vsus that thinke how glorious God is for Immutability, and yet we ſo mutable as nothing can ſatisfie vsus: which mutability as it fearefully appeared in our firſt Parents, ſo doth it breake out in the diſpoſition of all ſorts of men: what fearefull change doe many men p. 109make in Religion. Reade of the Iewes, Iſa. 1. 21, 22. Of the Christians, Galat. 1. 6. & 3. 1. Thirdly this is a terrible doctrine for wicked men, for all that he hath willed and threatned, ſhall certainly come vponupon them; God cannot change: Hee is not as a man that he ſhould repent, as Samuel told Saul.

2. For Inſtruction, and ſo it ſhould teach vsus three things: Firſt, Patience in all the changes of this life: God only is immutable; wee muſt looke for it to be ſubiect to many alterations. Secondly, the Celebration of Gods glorie here. Wee ſhould praiſe him for euer, that is only Eternall, Immortall, and Immutable; 1. Timoth. 1. 17. Thirdly, the Imitation of his vnchangeableneſſe in things we know to be true and good, we ſhould be vnmoueable, ſuch as cannot be altered whatſoeuer befalls vsus, 2. Tim. 3. 14. 1. Cor. 15. 58. Such, and ſo we ſhould be in our faith, hope, charitie, promiſes, and good workes.

3. For Conſolation; and ſo this doctrine ſhould much refreſh all godly Chriſtians, It ſhould giuegive them ſtrong Conſolations, as the Apoſtle ſayth, and ſo in diuers reſpects.

1. Becauſe all Gods promiſes ſhall certainly bee accompliſhed, as theſe places expreſly ſhew, Num. 23. 19. Heb. 6. 17. 18. Wherein, God willing, more aboundantly to ſhew vntounto the Heires of promiſe, the immutability of his Counſell, confirmed it by an oath: That by two immutable things, in which it was impoſſible for God to lye, we might hauehave a strong Conſolation, who hauehave fledde for refuge, to lay hold vponupon the hope ſet before vsus.

2. Becauſe hereby they know they ſhall neuer faile of ſaluation, or fall from grace, for the gifts and calling of God are without Repentance, Rom. 11.

3. Becauſe hereby God himſelf would aſſure his people, that they ſhall not be deſtroied with temporall miſeries, though they be afflicted for a time, as the Lord reaſoneth, Mal. 3. 6. For I am the Lord, I change not, and yee ſonnes of Iacob are not conſumed.

4. Becauſe when wee come to Heauen, we ſhall by grace be made immutable too, for then the Image of God ſhall be perfect in vsus.

p. 110Hitherto of the Immutability of God; and ſo of the attributes of both ſorts.

It remaines that we inquire after the Subſtance or eſſence of God, vntounto which all theſe glories are attributed, and ſo two things are to be conſidered about the Eſſence of God.

1. That it is ſpirituall.

2. That it is One.

Firſt, that it is Spirituall: ſome eſſences hauehave being only and not life; as the Heauens, Earth, Seas, &c. and amongſt theſe wee muſt not looke for God. Some eſſences hauehave life, but it is onelyonly bodily life; as trees, beaſts foules: and among theſe gods Eſſence is not. Some things hauehave a mixt life, partly bodily, and partly ſpirituall: and ſuch is the eſſence of all men, who conſiſt and liue both in body and ſoule: but to find out God, we muſt looke for him only amongſt minds. There are eſſences that are onelyonly mentall and immateriall, but yet compounded though not of parts, yet of power and act, as the Angells: For, they are neuer in act that which they are in power, they are in poſſibility ſtill for diuers things may befall their Natures, and their poſſibilities are finite too, God is then higher then theſe.

God then is a minde or Spirit aboue all Spirits humane or Angelicall, vntounto which eſſence of his if we adde the former attributes, we doe fullie difference him from all Creatures. Thus God is an eternall minde, infinite, immutable in life, knowledge, holineſſe and glory.

Is God a Spirit, then theſe Vſes will follow.

1. That we ſhould conceiue nothing bodily or terrene concerning Vſes.God; when wee thinke of God wee muſt not imagine of him any bodily forme, for that is to make an Idoll.

2. Wee muſt hence learne to checke and curbe that naturall deſire in our corrupt hearts to hauehave God viſible: we ſhould be aſhamed of that ſecret rebellion of our hearts, that are often after a cloſe manner vnquiet and diſcontented, becauſe we doe not ſee our God we ſerue: for God being a ſpirituall ſubſtance muſt needs be inuiſible, and altogether imperceptible by any ſenſes: hee could not bee a true p. 111GOD, if ſenſes might perceiue him.

3. Since it is Gods glory to bee a Spirit, wee ſhould heartily praiſe him for our glory, which is our ſoules, for that hee hath made vsus mindes alſo, and ſo of more excellent eſſence then meere bodies be.

4. We ſhould therefore learne to ſerue God in Spirit and Truth; It is the ſeruice of Spirits that agrees beſt to Gods Nature, Iohn 4. 24.

Laſtly, we ſhould therefore moſt ſeeke ſuch things as ſerue for the vſe of Spirits. The treaſures that are ſpirituall are farre more excellent then bodily and earthly things can be, euen for this reaſon, becauſe they bring vsus neerer to God, and more properly commend vsus to him.

The ſecond thing wee are to know about Gods eſſence is, that it is one, and but one. The Nicen Creed and Athanaſius hauehave it thus: I beleeue in one God: which the Apoſtles Creed doth affirme too, though not ſo expreſly: for we ſay, Wee beleeue in God, not in Gods, importing thereby that there is but one God.

Nor is God one by aggregation, or conſent, or kinde, or ſort, but he is one in number. By aggregation a whole heard of cattell is ſaid to be one, by conſent many friends are one: by kinde men and beaſts are one, for they are liuing creatures. By ſort, all men are one, becauſe they hauehave all one Nature, and are one ſort of creatures: but God is one, none of theſe waies, but in number. And yet to ſay God is one in number is not enough, vnleſſe we adde abſolutely one: for Peter the Apoſtle is one man, though there be many other men, but hee is not a man, ſo as there is none but he; whereas God is not Ʋnus onelyonly, but he is Vnicus alſo, he is one and but one.

That there is but one God theſe Scriptures ſhew, Deut. 4 35. & 39. & 6. 4. & 32. 39. 1. Cor. 8. 4. Concerning therefore meate ſacrificed vntounto Idols, we know that an Idol is nothing in the world, and that there is none other God but one.

The Vſes follow.

1. Heereby is condemned the horrible Idolatry of the Nations in bringing in that Poluthritis, or multitude of Gods: Vſes.for as the former doctrine, that God is a Spirit, doth condemne p. 112Image-mongers that reſemble him, that is incorporeall by outward and bodily ſhapes: ſo doth this of the Vnity of his eſſence ſhew the lamentable Idolatry of the Gentiles, and giues vsus all cauſe from our hearts to bleſſe God that hath reſcued our vnderſtandings from thoſe fearefull: blaſphemies and miſconceiuings of Pagans and Heretickes, vntounto the onelyonly acknowledgement of one true God.

2. If God be God onelyonly, many Chriſtians that beleeue not many Gods in opinion, are yet in a fearefull caſe for ſetting vp Gods of their owne making: they ſuffer miſerable ſhipwrack by daſhing vponupon the glory of the one only true God: Thus ſinne they, that make their bellies, or their pleaſures, or their riches their God.

3. It ſhould teach vsus, with all poſſible reuerence to adore him, whom alone all creatures are bound to ſerue and honour, who hath no partner in his ſupreame ſoueraignty, Pſal. 86. 9. 10.

4. If God be alone, it ſhould teach vsus to louelove him, and truſt in him alone, ſeeing it is he onelyonly that claimes this honour and homage from the creature, and there is none like him in praiſes, or that can helpe vsus in miſerie, or bring vsus to the beſt good, Deut. 6. 4. 5. Marke 12. 29. 30. Eſay 37. 16. Deut. 32. 37. 38. 39. 1. Sam. 2. 2. 3.

5. Hence we may be informed, that wee neede but one Mediator, ſeeing there is but one God, 1. Tim. 2. 5.

Laſtly, the Apoſtle, Epheſ. 4. 3. 6. concludes from hence, that therefore wee ſhould liue in peace one with another, and by no meanes breake the Vnity of ſpirit, becauſe wee hauehave all but one God.

Hitherto of the doctrine of the Nature of God.

Of Beleeuing I entreated before, onelyonly wee muſt know that theſe words I beleeue muſt be applied vntounto each word and Article of the Creed: and ſo we muſt heere conſider what it is in particular to beleeue in God, and what eueryevery Chriſtian ſhould meane when he ſaith, I beleeue in God. It is to bee noted by the way that he doth not ſay I beleeue God, but in God: The ordinary diſtinction of beleeuing is not impertinent: It is p. 113one thing to beleeue that God is, Credere Deum, or to beleeue God, Credere Deo, and another thing to beleeue in God, Credere in Deum; for to beleeue in God, is firſt to know God, as hee hath reuealed himſelfe in his Word and ſo to conceiue of God according to the former doctrine of his Nature: ſecondly, to bee perſwaded, That that God is my God; and thirdly, to put all my truſt in him, and to reſt vponupon him alone for all happineſſe.

Of the knowledge of Gods Nature before. And of the work of faith in beleeuing God to be my God, before. This beleeuing in God heere expreſt vrgeth principally vponupon vsus the third thing, and that is that wee muſt imploy our faith in a daily relying vponupon God, and confident affiance and truſt in his goodneſſe and mercy towards vsus.

Now there are diuers Reaſons profitable for vsus to thinke much vponupon, which may not onelyonly proue the point, but frame in vsus a ſpirituall confidence in God. Wee may with all ſafety and confidence reſt vponupon God alone, and his fauour, and promiſes.

1. Becauſe he hath bound himſelfe by his word and promiſes to be ſo good to vsus, and hath confirmed his promiſe by oath and by ſeale.

2. Becauſe he is of ſuch power to doe vsus good.

3. Becauſe he is of ſo good a Nature, and it agrees ſo well to his diſpoſition to performe his promiſes.

4. Becauſe God is ſo well pleaſed with our truſt in his mercy, Nahum. 1. 7.

5. Becauſe God can be ſo fearefully reuenged vponupon our vnbeliefe.

6. Becauſe there hath bin ſuch an vninerſall experience of Gods care for all that euer truſted in God. Who euer truſted vponupon GOD and was deſtroyed or diſappointed?

Is it required of vsus that wee ſhould beliue in God, then theſe vſes will follow.

1. It ſhewes the difference in the relation of our faith, as it lookes vponupon men and vponupon God. Wee beliue men as the Ʋſes.Apoſtle Paul and our Teachers; but we doe not belieue in Paul or in our Teachers, but in God alone.

p. 1142. It ſhewes the follie of wicked men in purſuing the godly, as if there were hope that they might driue them to ſuch exigents, that there ſhould be no helpe for them; for they truſt in God, and therefore can neuer be driuen beyond all refuge. I truſt in God, ſaith Dauid, how ſay ye then that I ſhould flie hence, as a bird beaten from his reſt, Pſalme 11. 1.

3. It ſhewes what vſe we ſhould make of our inſufficiencie to conceiue of God fully: when our minds are beaten back from beholding his full glorie, yet our faith will catch hold, ſo as to make vsus truſt in him, though we cannot fully comprehend him. If we cannot receiue him by contemplation, yet we may by belieuing.

4. In as much as to belieue in God is the verie entrance into the Creede, and the foundation of all the reſt: It ſhe wes that many that are Chriſtians in name, are not indeed true Belieuers, becauſe they doe not belieue in God: that is, they doe not truſt in him: For it is manifeſt, that theſe ſorts of Chriſtians that follow, do not belieue in God.

1. Such as liue in Ignorance, without the meanes or the gift of the knowledge of God; as the Apoſtle ſayth: How ſhould they belieue in him, of whom they hauehave not heard, Rom. 10. 14.

2. Such as truſt in their Wealth, Friends, Beauty, Gifts, Skill, Strength, Reuenewes, Hopes, or Sinnes: The miſ-placing of their truſt, ſhewes they belieue not in God.

3. Such as make no Conſcience to vſe ill meanes to get out of diſtreſſe, or to obtain their deſires; ſuch as are reſorting to Wiza…ds, lying, deceit, vſurie, oppreſſion, diſſimulation or the like: For he that belieueth will not make haſte, Eſa. 28. 16.

Laſtly, all godly men ſhould ſtriue ſo to profeſſe in words, as alſo by their practice to proue it, that they do indeed belieue in God, and reſt vponupon him.

1. By reſting in the praiſe and appellation of God.

2. By liuing without care, and therein being like little Children, and this we do when we commit our ſoules and p. 115bodies, and liues, and children, and ſtates, and all our waies vntounto God. 2. Tim. 1. 12. Pſal. 37.

3. When in Aduerſitie wee runne to him for refuge, and ſo make our moane to him, that wee reſt with patience and good perſwaſion, that God will cauſe all to worke for the beſt to vsus.

It ſhould much trouble vsus, if in ſoundneſſe of practice we hauehave not learned this firſt leſſon of belieuing in God: Wee ſhould be much diſpleaſed with our ſelues, if our hearts be vnquiet and any way vnapt to reſt and waite vponupon God Pſal 42. 12. and we ſhould often beſeech the Lord to helpe our vnbeliefe.

Hitherto of the Nature of God, and of beleeuing in God: The next thing Faith takes notice of, is the Relations in the God-head: and ſo God is the Father, the Sonne, and the holy Ghoſt: for this terme God is to bee applied, not onelyonly to the Father (which is the next word) but to the Sonne and holy Ghoſt as followeth after in the Creed: and therefore wee muſt reade with a Comma after this word God, thus, I beleeue in God, the Father: to reade without a Comma, that is Hereticall, for if we reade thus, I beleeue in God the Father, it would ſound as if the Creed ſhould ſay that the Father were God only, not leauing the terme God to be carried to the Son and holy Ghoſt.

Before then I come to ſpeake of the Father, I muſt entreate of God as he is three Perſons, both Father, Sonne, and holy Ghoſt: And this is one of the deepeſt and dreadfulleſt Myſteries in all Religion: where I muſt proceed in this order: firſt, to proue the Trinity by Scriptures: ſecondly, to explicate the doctrine: And thirdly, to anſwer certaine obiections might ariſe in mens mindes about it.

Becauſe theſe things about the Trinity are moſt wonderfull, and aboue the reach of the creatures, we muſt ſeeke teſtimonies to ground our conſciences in the beliefe of them ſuch as may be firme and euident: It is a difficult thing to bring the heart of men ſolidly to aſſent to ſuch ſecrets as theſe, as are not onelyonly beyond the ſight, but aboue the reaſon of men, and the minde may eaſily vaniſh into wilde ſpeculations, if we p. 116be not well grounded with ſure Euidence: nor can wee hauehave light from the booke of Nature to informe vsus; for what any Heathen man hath ſpoken, of an Eternall mind, word and ſpirit, they ſpake by tradition from the Hebrewes, and vttered it perhaps in a falſe and corrupt ſenſe. Tis the booke of Scripture muſt only informe our faith herein.

The proofes for the Trinity are gathered, both out of the Old and New Teſtament, and ſo they either prooue there were more Perſons then One, or elſe expreſly that there were Three Perſons.

That there are more Perſons then One is prooued, by the terme ELOHIM, which is vttered in the plurall number, as if it ſhould ſound Gods: as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth: Created is in the ſingular number, to ſhew the vnitie of the Eſſence, and ELOHIM in the plurall, to ſhewe the Trinitie of the Perſons: ſo Gen. 1. 26. Let vsus make man in our Likeneſſe, Let vsus, ſhewes more Perſons, and likenes being in the ſingular number ſhewes vnitie of Eſſence. And verſe 2. beſides the Lord there is mentioned the Spirit of the Lord ſitting vponupon the waters Ioſh. vlt. 19. Ye cannot ſerue the Lord becauſe he is ELOHIM ſancti, holy Gods. And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM, and King euerlaſting. Hoſ. 1. 7. I will ſaue them in the Lord their God. Gen. 19. 24. The Lord reigned from the Lord fire and brimſtone. Exod. 23. 20. 21. The The Lord ſends his Angell whoſe name is IEHOVAH. Dan. 9. 19. Heare oh Lord our God for the Lords ſake, Pſa. 110. 1. The Lord ſaid to my Lord ſit thou at my right hand, Ier. 32. 5. 9. & 33. 15, 16. The Lord ſhall raiſe vp a Branch, whoſe name is, THE LORD.

Now that there are three Perſons, and no more nor fewer, is proued by places more obſcure or more expreſſe.

The Trinitie hath beene obſerued in ſuch places as theſe, Eſay 6. 3. where the Angells ſay thrice Holy; and ſo where IEHOVAH is three times repeated, Numbers 6. 23. Eſay 33. 22.

But the moſt expreſſe places are in the New Teſtament. A manifeſt reuelation of the Trinitie was in the Baptiſme of p. 117Chriſt. The Father ſpeaking from heauen, the Sonne ſtanding in the Riuer, the Holy Ghoſt deſcending like a Doue. Matth. 3. 16. 17. and ſo in the Inſtitution of Baptiſme, we are to be baptized in the name of the Father, and of the Sonne, and of the holy Ghoſt. And Ioh. 14. 16. 17. I will aske the Father, and he ſhall giuegive you another Comforter the Spirit of truth; and the 1. Ioh. 5. 9. There are three in Heauen, the Father, the Word, and the Spirit. And the like euidence is in theſe places, 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18.

In the Explication of the doctrine of the Trinitie, we muſt be wiſe to ſobriety, becauſe it is wholly ſecret, rather to be belieued, then to be demonſtrated, or deſcribed. It is a doctrine may be apprehended, but neuer comprehended, no not by the light of grace, nor fully and wholly by the light of glorie, as being aboue the reach, not onelyonly of men but of Angells. A myſtery to be adored by humble faith and piety, not to be ſearched, without curious yea furious temerity: For it is ſo admirable as Reaſon cannot expreſſe it, and ſo ſingular that example cannot declare it to vsus: for the Images or Similitudes borrowed out of the booke of Nature, may rather ſhew that the doctrine of the Trinitie doth not deſtroy Nature, then giuegive vsus any pattern which can ſample out the thing it ſelfe; and beſides to erre here, is the moſt dangerous of all errors. For, as nothing is ſought with more difficulty, or found with more profit, ſo nothing can bee miſtaken with more perill. And Auguſt.therefore as a Father ſayd well, ſeeing wee cannot finde out what God is, wee muſt take heed, that wee thinke not that of him which he is not; yet muſt wee not wholly neglect the doctrine, becauſe a neceſſitie lyes vponupon vsus to belieue: and therefore, though men and Angels hauehave cauſe to ſtand and wonder at this ſecret, that God ſhould beget a Sonne, and that from that Father and Sonne ſhould proceed that Spirit the Sanctifier, yet becauſe God will bee ſo acknowledged of vsus, wee muſt make vſe of our faith to belieue, what our reaſon cannot deſcribe to vsus.

Three things then for our capacities are to be thought vppon. The firſt concernes the Matter of this Myſterie. The ſecond, the termes by which it is expreſt, and the third, the p. 118anſwere of certaine Obiections might ariſe in our mindes.

For the firſt, we are to conſider what a Perſon is, and then how theſe three Perſons do agree one with another, and how they differ one from another.

A Perſon is an vnderſtanding ſubſtance, indiuiduall, and incommunicable, which is not ſuſtained in any other, or by any other. It is an vnderſtanding ſubſtance, & ſo it excludes plants and beaſts, which are no perſons though they be ſubſtances, and it is not ſuſtained in any other, and ſo excludes the humane nature of Chriſt, which is therefore not a Perſon, becauſe it ſubſiſts in the Diuine Nature, and it is incommunicable, to diſtinguiſh it from the Eſſence, which is communicated to all the Perſons.

Foure things are common to each Perſon in the Trinitie. Firſt, Truth, and ſo each Perſon is the true God, hauing all the properties of God, and doing all the actions of God, and receiuing all the worſhip of God.

Secondly, Mutuall Immeation or Immanencie, as they call it, which the Grecians call, foreign & foreign, by which none of the Perſons are ſeparate from the Diuine Eſſence, but ſubſiſt in it, and ſo all meet in the Eſſence.

Thirdly, Perfection, by which each of the Perſons are not a part of the Diuine Eſſence, but the whole Diuine Eſſence is in each Perſon.

Fourthly, Diſtinction, ſo as euerie Perſon is diſtinguiſhed from the other Perſons, ſo as the Father is not the Sonne nor Holy Ghoſt, nor the Sonne the Father or Holy Ghoſt, nor the Holy Ghoſt the Father and the Sonne.

For the firſt of theſe things in common which is Truth, ſo as each Perſon is the true God; It needes not much explanation for the ſenſe: for vnderunder that Head three things are giuen to each Perſon in common. Firſt, the properties of the God-head, ſo as each Perſon is Eternall, Infinite, Immutable, in life, knowledge, holineſſe and glorie: and ſo Secondly, the Actions of the Deity are common to eueryevery Perſon, according to that Rule in Schoole: Opera Trinitatis ad extra ſunt indiuiſa: The workes of the Trinitie, that iſſue outward, are vndiuided: So the Father creates, the Sonne creates, and the Holy Ghoſt p. 119creates: as there is one worke, ſo there is but one worker, which is God in three Perſons. To make man in Gods Image, is common to all three Perſons, Let vsus make man, &c. Gen. 1. 26. ſoe Iohn 5. 19. what the Father doth, the Sonne doth the ſame; and in many other places. And as they agree in working, ſo doe they in worſhip, all diuine worſhip doth equally belong to each Perſon.

For the ſecond, which is the mutuall ſeating or meeting of all the three Perſons in the ſame Eſſence, ſo as they are one in another, diuers Scriptures proue: ſo Chriſt ſaith, I am in the Father, and the Father is in me, Iohn 14. 10. and this muſt needs be ſo, becauſe the eſſence of God is infinite, and therefore eueryevery perſon poſſeſſing it, it muſt needs follow, that whereſoeuer one is, there the other are alſo, and that one is in another: ſo as there can bee no place, or thing, where one of them is, but there the other are alſo. Excellent is that ſaying of that Father, concerning the three Perſons in the Trinity. Singula ſunt in Singulis, &c. Each are in each other, and all in each, and each in all, and all in all, and one all. Hee that ſeeth this in parte, darkely, as in a glaſſe, let him reioyce that hee knowes God, and as God let him honour him and giuegive him thankes. He that ſeeth it nor, let him tend to ſee it by godlineſſe, and not to calumniate by blindneſſe, for God is one, and yet there is a Trinity, &c. Thus Hee.

For the third, the whole Eſſence is in each Perſon. They are all conſubſtantiall not foreign, of like eſſence onelyonly, no… foreign of a diuers eſſence, nor are they foreign, that is, ſuch as hauehave one Nature common to them, but not the ſame in number, as it is with men: nor are they foreign, that is, ſuch as hauehave eueryevery one a nature, that no other either perſon or thing hath, as the Sunne and Moone hauehave ſuch a Nature as no other hauehave, there being but one Sunne and one Moone, but they are foreign, that is, all of the ſame ſubſtance, Coeſſentiall, and Conſubſtantiall.

For the fourth, That the Perſons are diſtinguiſhed is common to all the Perſons, how they are diſtinguiſhed, is that which is to bee conſidered in the next place: Diſtinction imports Oppoſition: Now there is a threefold oppoſition, The p. 120greateſt oppoſition is amongſt contraries, for theſe fight one againſt another. There is alſo a middle oppoſition which is in things onelyonly diſparate as they call them, as betweene men and beaſts, ſo as a man is not a beaſt. The leaſt oppoſition is betweene things that are relate, as the Father is not the Sonne, the Subiect is not the Prince, and the like: this oppoſition betweene things in relation, is in things that doe in many reſpects agree, and this diſtinction agrees to the Nature of God and is the leaſt of all diſtinctions.

The difference of the Perſons, is two waies to bee conſidered: for firſt, they differ from the Eſſence, and then one from another.

The Perſons in the Trinity differ from the Eſſence: which that it may bee vnderſtood, wee muſt know that ſome things differ, Ratione, not Re: that is not in deed, but in reſpect of our conceiuing: as for inſtance, The Attributes of God differ, but how? not in deed nor in themſelues, but onelyonly in our cogitation of them: and ſo the power of heating and of drying in the Sunne, differs onelyonly in reſpect of conceiuing, for in the power it ſelfe there is no diſtinction to bee found, it is found onelyonly in our heads. But this is not the difference in the Trinity: for the Perſons differ one from another really, and would ſo doe if wee neuer thought of them. A reall diſtinction is grounded either vponupon the reſpect of the eſſence of things, or in reſpect of the manner of being. A diſtinction in reſpect of eſſence is not in the Trinity, for all the Perſons hauehave the ſame eſſence; it remaines then that the Perſons in the Trinity differ from the eſſence onelyonly in reſpect of the manner of their being: and ſo (in ſhort) differs from the eſſence, as the manner of a thing differs from the thing it ſelfe. The manner of being in eueryevery thing doth determine it: Now things in reſpect of the manner are three waies to bee conſidered of, for there is the Modus. 1. Eſſendi. 2. Se habendi. 3. Subſiſtendi.manner of the eſſence, the manner of hauing that eſſence, or the manner of ſubſiſting. The manner of the Eſſence is ſhewed by Attributes, as when we ſay, It is true, good, Iuſt, &c. The manner of hauing that eſſence, is either with or without dependance: as in the creature, the manner of their hauing their eſſence is by dependance vponupon God: and in the Creator, the p. 121eſſence is had of himſelfe without any dependance. The manner of ſubſiſting, is the furniſhing of a thing with peculiar Relation, including a Perſon. Now then the Perſons in the Trinity Non differunt foreign ſed foreign. Baſil. Iuſt. Mart. Dam. In Sancta Trinitate eſt alius & alius non aliud & aliud. In Chriſto eſt aliud & aliud non alius & alius.differ from the Eſſence onelyonly in the manner of ſubſiſting, becauſe the Eſſence ſubſiſts in one manner in the Father, and in another in the Sonne, &c. They doe not differ in Eſſence, (for all of them hauehave the ſame) but onelyonly in the manner of the ſubſiſting of the Eſſence in each Perſon. In the Trinity there is another, and another, but not another thing: there is another, that is, another Perſon, there is not another thing, that is, not another Eſſence. In Chriſt now, there is another and another thing, for his diuine Nature is one thing, and his humane Nature is another thing, and yet there is not alius, that is another Perſon. But it is otherwiſe in the Trinity. The being of the Father is the being of the Sonne, and the being of the holy Ghoſt, but to be the Father, is not to be the Sonne, or the holy Ghoſt.

Thus the Perſons differ from the Eſſence: They differ one from another foure waies. In order, in perſonall proprieties, in number, and in operation.

Firſt, in order they differ: for the Father is the firſt Perſon, the Sonne the Second, and the holy Ghoſt the Third: This Priority muſt not not be miſtaken; for one Perſon is not before another in time or in dignity but onelyonly in Nature, or in order of Nature, ſo as one Perſon depends vponupon another: As the Sun is before the beames of the Sun, not in time, but in order of Nature, becauſe the beames are from the Sun: ſo in the Trinity, the Son and holy Ghoſt are after the Father, not in time, but becauſe they receiue the originall of their Perſons from the Father, Relatiues are together in time: onelyonly note that Nature heere ſignifies the manner of ſubſiſting, not of eſſence; for in reſpect of Eſſence there is no priority in the Trinity.

Secondly, they differ in perſonall Proprieties: As the perſonall Proprietie of the Father is to be of himſelfe in reſpect of his Perſon vnbegotten. The perſonall Proprietie of the Son is Generation, or to bee of the Father by begetting: The perſonall Propriety of the holy Ghoſt, is to bee of the Father and p. 122the Son by Spiration or proceeding, and thus each Perſon differs from other by incommunicable Characters.

Thirdly, they differ in number: they are the ſame in number in reſpect of the Eſſence, becauſe one God is Father Son, and holy Ghoſt, and yet in reſpect of thoſe Characters in the manner of ſubſiſting, each Perſon hath a ſubſiſting by himſelfe, which in number is not the ſame with the other Perſons: The Father hath one manner of ſubſiſting in number, the Son another, and the holy Ghoſt another: Note that I ſay each Perſon hath his ſubſiſting by himſelfe, not of himſelfe.Per ſe, not àſe.

Fourthly, they differ in operation: and ſo both in externall and internall operations. In externall workes though in reſpect of the things wrought, they are common to all three perſons, yet in reſpect of the manner of working, there is diſtinction of the perſons: for the Father workes by the Son in the holy Ghoſt: The Father worketh from none, the Son from the Father, and the holy Ghoſt from them both, Gen. 19. 24. Iohn 5. 19. 30. & 8. 28. & 16. 13. There are two principles to be marked for the vnderſtanding of this point. The one is, that the workes of the Deity that are outward are common to all three Perſons. The other is, that looke what order there is of exiſting in the Trinity, the ſame order there is in working: as was ſaid before, the Father worketh by the Son in the holy Ghoſt. Thus Creation, Adoption, Sanctification, are the workes of the whole Trinity: as the Scriptures proue, that attribute Creation to the Father, and to the Son, and to the Spirit, and ſo of the other workes all three Perſons worke the ſame, Apoteleſma or worke, but not all after the ſame manner: as for inſtance, in the worke of our Redemption, the Father workes by ſending the Son, the Son by aſſuming our Nature, the holy Ghoſt by ſanctifying, and forming the bodie of Chriſt out of the fleſh of the Virgin, &c. ſo in the Creation the Father wils it, the Son by the holy Ghoſt effects it. But this is withal to be noted, that as any outward worke hath more reſemblance in any part of it to any perſon in the Trinity, ſo it is more ſpecially attributed to that Perſon: ſo in the Creed and in the Scriptures too, Creation is attributed to the Father, who being of himſelfe, fitly giues being to the creatures: Redemption is p. 123attributed to the Son, who as he reſembles his Fathers Image, is fitteſt to repreſent vntounto mankinde, his mercy; and being an eternall Word in the Fathers minde, doth fitly by his Word tell vsus his Fathers meaning. Sanctification is attributed to the holy Ghoſt, who as he is breathed (as it were) from the Father and the Son, per modum voluntatis & amoris, ſo doth hee fitly by breathing or inſpiration inlighten and ſanctifie our wills and affections.

And as they differ in externall workes, ſo doe they in internall: for the Father onelyonly begets a Sonne, the Father and Son (as it were) breathes forth the holy Ghoſt: And thus of the matter of the Doctrine of the Trinity: the Termes follow to bee conſidered of.

Theſe words Perſons and Trinity, Eſſence, &c. were taken vp in the Primitiue Church as the fitteſt words to expreſſe what they conceiued of theſe glorious Myſteries: The ſpeech of man in many things extreamely doth want words. Wee ſay three Perſons, not as if thereby the myſtery were vttered, but Dictum eſt tres perſonae non vt illud diceretur, ſed ne omnino taceretur. Auguſt. Non quia Scriptura dicit, ſed quia non contradicit. Auguſt.that it may not be vtterly concealed: for that which is of ſuch ineffable eminencie cannot be expreſſed in ſuch a word: wee ſpeake therefore of theſe things (as the Father ſaid) not as wee ought but as wee can. And againe, the ſame Father ſaith, It hath bin lawfull for vsus for diſcourſe and diſputation ſake to ſay three perſons, not becauſe the Scripture ſaith ſo, but becauſe it doth not contradict it: and a kinde of neceſſity brought the Ancient Church to inuent the words; for when Heretikes would yeeld to the termes of Scripture, and varied vponupon the corrupt ſenſes they put vponupon the words, the Ancients were driuen to inuent words which did expreſſe the true ſenſe, that thereby the Heretikes might be tryed whether they hold the right Faith or no: which termes that before were promiſcuouſly vſed in other learning, being in the daies of the firſt Chriſtian Churches made free in the Cittie of God, hauehave euer ſince enioned their freedome, and may not now be turned out, without ſuſpition of contentiouſneſſe, ſelfe conceit, and Schiſme. The ſenſe is in Scriptures, though the words be not there. As the Scripture ſaith, there be three in Heauen, which are one, which the Church adds, the three are Perſons, p. 124and the one is eſſence. It adds not to the ſenſe of the Text, but to the words: and yet the Word Perſon is found, Heb. 1. 3. in For the originall of theſe termes, reade Chemnitius de tribus perſonis diuinitatis.the ſame ſenſe (in a manner) as it is taken heere. To bring in new words, might bring in new errors, and it were a great wrong to caſt out ſuch words as hauehave done ſuch ſeruice againſt Heretickes, and are ſo fit to reduce the mindes of men, to vnderſtand the right way of beleeuing in theſe high Myſteries.

But yet wee muſt bee warned that the termes doe not alwaies fully expreſſe the thing, eſpecially if wee iudge of the termes about the Trinity, as wee doe of the ſame words amongſt vsus in other things: As for inſtance, a Perſon in the Trinity differs from a perſon among men or Angels; as for example, Peter, Paul and Iohn, are three perſons, to whom our humane Nature is common: yet theſe three perſons differ one from another: firſt, in Subſtance, becauſe each of them hauehave their ſubſtance of ſoule and body ſeparate from the other: ſecondly, in Time, one is younger then another: thirdly, in Will, Paul contradicts Peter: fourthly, in Power, Paul labours more then all the Apoſtles: fifthly, in Operation, Peter workes amonſt them of the Circumciſion, and Paul amongſt the Gentiles. But it is not thus in the three Perſons in the Trinity, Peter and Iohn are ſeparate wholie one from another: whereas in the Trinity, the Father is in the Sonne, and he in the Father, 1. Iohn 3. 24. They may be farre aſunder in place, but God the Father and the Sonne are neuer aſunder, Iohn 8. 29. and in the Trinity there is in all one will, one power; all three Perſons are Almighty, all eternall, and all worke the ſame worke.