The Attributes of God Unfolded and Applied, Sermon 2

The Attributes of God Unfolded and Applied · Sermon 2

p. 30The Perfection or natural goodneſſe of GOD.

Exod. 33.19.

And he ſaid, I will make all my goodneſs paſſe before thee, And I will proclaim the name of the Lord before thee, &c.

WE have formerly propounded unto you three things to be obſerved upon each particular Attribute; the 1. whereof was, to ſhew you that ſuch and ſuch a thing is an Attribute of God. Now from this place of ſcripture which I have now read unto you, ye may learn that goodneſs is an Attribute of God among many others.

Triplex in Deo bonitas ſpectari poteſt, naturalis, moralis & bonitas, benificentiae quae & benignitas dicitur.The word paſſeth under many acceptations, and is variouſly taken in Holy Writ: Somtimes for an increated, ſomtime for a created goodneſs. Somtimes for naturall goodneſs or the due proportion of a thing unto the rule thereof, as a good tree, and good fruit, and good money, and good wine, and the like. Sometimes in a moral ſence goodneſs is taken, and ſo created goodneſs is only (of and among creatures) to be found in men and Angels: for in other creatures there is only a natural goodneſs to be found, or at moſt, an uſefull, as by the skill of man may happily be effected. That properly is called moral goodneſs which is the eſſential integrity of the image of God: that is, the conformity of the underſtanding and will, and of all qualities and virtues, thoughts, endeavours, and actions, whether internal or external, with the rule of goodneſſe, to wit, the holy law of God. This created goodneſs, although it be not any longer in its firſt integrity; yet in ſuch as are regenerated; it is in ſome meaſure reſtored, by the holy Ghoſt p. 31and the work of regeneration.Leſs. de div. perf. pag. 52. There is a generall or natural goodnes in creatures, and a more ſpecial or moral goodnes. Perk. Caſe of Conſeience. foreign. And many good men and good works do we read of in ſcripture. But this is not that goodnes that I am now to ſpeak of, either as in men, or as an attribute of God. Although this acceptation alſo of the word good, be to be ſpoken of, when I ſhall have finiſhed this, viz. The Morall Goodneſſe of God, or his holineſs or chaſtity (as ſome ſtile it.) But beſides theſe two acceptations of the word good or goodneſſe, viz. naturall and morall; there is a third, which is uſefull goodneſſe, as the Greek word uſed for it doth ſignifie. And this will be found to be another attribute of God, and ſhall be ſpoken of in due time. There is yet a fourth, viz. when the Word is taken for Mercy or ſweet compaſſion, which alſo in regard of God, is to be referred to the attribute of Mercy. For the preſent my work is to ſpeak of the application of this word good or goodneſs to God, according to the firſt acceptation, viz. as it is taken for natural goodneſſe: which ſome call the perfection of God to diſtinguiſh it from moral goodneſs, which is ſometimes alſo called perfection, though uſefull goodneſſe or benignity never hath that name put upon it, nor mercy neither. Yet all foure have paſſed under this general word Goodneſſe, as were eaſie to ſhew if it were to any great purpoſe.

The words which I have choſen to make my Text, do ſeem to me to ſpeak of this natural goodnes or perfection of God. And I am much confirmed in mine apprehenſion, by the concurrent judgment of Tremelius, ſo far as I can underſtand him. For in his ſhort Notes upon this place, upon theſe words tota bonitas, all my goodnes; he hath theſe words in the margin, id eſt gloria ut verſ. 18.22. that is, my glory, referring to thoſe verſes, where mention is made of the glory of God, that is, the Eſſence or perfect being of God: which Moſes unadviſedly did deſire to ſee, v. 18. which is by God himſelf called his Face, v. 20. And he ſaid thou canſt not ſee my face and live. And v. 22. it is by God himſelf called his glory. And it ſhall come to paſſe, that while my glory paſſeth by I will put thee in a clift of the rock, &c. And the ſame Tremelius upon the words in 23. v. Thou ſhall ſee my back parts, hath this ſhort Scholia (aliquam gloriae meae imperfectam imaginem) ſome imperfect repreſentation of my glory. And upon theſe words, but my face ſhall not be ſeen, his note is, ipſiſſima mejeſtas mea retecta, my very hidden Majeſty. So that (me thinks) goodneſſe in this text, cannot p. 32be underſtood, either of the Moral goodneſſe of God, which is his holineſſe, or of the uſefull goodneſſe of God, which is his benignity, or of that ſweet inclination in God to ſuccour ſuch as be in miſery called ſomtime, the mercy of God, and ſomtime alſo the goodneſſe of God (as well as holineſſe and benignity: Therefore it remaineth that they be underſtood of Gods natural goodneſs or perfection.

The words are an anſwer unto a demand of Moſes, propoſed as may be ſeen, v. 18. And he ſaid, I beſeech thee ſhew me thy glory. A requeſt ſomewhat like unto that motion which Peter made, Mat. 17.4. Then anſwered Peter and ſaid unto Jeſus, Lord is it good for us to be here, if thou wilt, let us make here three Tabernacles, one for thee, Ipſiſſimam majeſtatem tuam, ab imaginibus nudam admajorem rei confirmationem. Trem. in verſ. 18.and one for Moſes, and one for Elias: of which motion the Holy Ghoſt bears witneſs that he knew not what he ſaid Luke 9.33 And ſo indeed may it be ſaid of this requeſt of Moſes here, he knew not what he deſired. He would fain have ſeen the very Majeſty of God without repreſentations or ſhapes; which had God granted to him, he had been conſumed in a moment: and ſo God tels him, v. 20. And he ſaid, thou canſt not ſee my face, for there ſhall no man ſee me and live. The thing which Moſes would have, was to ſee God as he is in himſelf; which would have been a terrible and deſtructive ſight unto him. But becauſe Moſes made that requeſt to a good end, (to wit, the confirmation of his Faith) and from an honeſt and good heart: God paſſeth by his unadviſedneſſe. And ſo he tels him what he ſhould not ſee, and condiſcends to ſhew him a gratious reaſon. ver. 20. And then what he would do to gratifie him, and to ſatisfie his deſire as much as was fit, partly in the words which are my text viz. ver. 19. and partly in the three laſt verſes of the cap. The ſumme of Gods anſwer in the affirmative part thereof is. I will put thee in a cleft of the rocke where thou ſhalt ſtand in a place by me, and while my glory, or my goodnes (which is all one here) Paſſeth by, or before thee; I will cover thee with my hand. So that you may eaſily perceive what is meant by this tota bonitas Dei, by this all (or) compleat goodnes of God, which Moſes could not ſee fully, but in part, the back parts onelyonly of Jehovah: It is the naturall goodnes or perfecton of God. I will leave the words under this more Paraphraſe, as if God ſhould ſay Moſes, I wil do what I can for thee ſeeing thou meaneſt well, I know thou haſt p. 33a good heart, and that it is to a good end, that thou deſireſt to ſee my glooy. Thou wouldeſt be confirmed more in thy faith that thou mighteſt be the fitter to lead a long my people. Thou deſireſt to ſee mine eſſence without ſhape or forme and repreſentation; But that cannot be granted. No man ſhall ſee me and live, that is, while he liveth here. Thats reſerved for glorified ſaints to feede their eyes with unutterable delights in beholding my glory. Thou wilt be better like me when thou ſhalt ſee my face.1. Joh. 3.2.1 John 3:2 Thou ſhalt one day be like me, for thou ſhalt ſee me as I am. Thou ſhalt then be holy as I am holy, and happy as I am happy (according to the capacity of a finite, though glorified being) Thou ſhalt ſee the divine nature. But now content thy ſelfe to ſee my back-parts for my face cannot be ſeen, to ſee me as Abraham ſaw my day, viz. in the promiſe. To ſee me in mine, ordinance of proclaiming the name of Jehovah before thee, In all my glorious title and attributes, behold me,The natural goodneſs of God argued from his being the efficient of all created perfections. as thou ſhalt ſhortly heere them made mention of. Thou alſo ſhall ſee me in my providences, Yea in ſome formes viz. of cloudes and fire and noiſe of trumpets and a ſound of words thou ſhalt ſee me: But my face cannot be ſeen. All my goodnes and natural perfections, thou a creature art uncapable to ſee, yea to underſtand, to ſee with the eye of thy mind. Goodnes then as it ſignifies perfection is (ye ſee) an attribute of God.Magis & minus dicuntur de diverſis, ut accedunt proprius vel longius ad aliquid quod maxime eſt tale Greg. de Valen. 1 Tom. 86. Quod eſt maximum in uno quoque genere eſt cauſa aliorum in illo genere, ut ignis eſt cauſa omnium Calidorum. Ariſt. 2. Metaph. tex. 4. Goodneſs is twofold uncreated and created; uncreated is God himſelf, who never had beginning, and who is goodneſs it ſelf, (he ſpeaketh of his naturall goodneſs) becauſe his nature is abſolutely and perfectly good, and becauſe he is the Author and worker thereof in all things created. Perk. 2. vol. 2.2. B. Bonitas naturalis in Deo eſt excellentia naturae divinae, per quam habet omnem perfectionem in toto genere entis unde etiam complectitur ſanctitatem & benignitatem aliaque divina attributa, quatenus ad naturae divinae perfectionem ſpectant. Leſſius de bonitate Dei naturali, c. 1. in libro 7. de perfect. div: Deus non habet perfectionem ſuum ab alio, ſed a ſe tantum, ipſe enim & prima perfectio. Idem Per viam ſive modum affirmationis à poſteriori & ex conſequenti poſſumus etiam pervenire in cognitionem perfectionum Dei, juxta illud: Inviſibilia Dei à creatura mundi (boc eſt ab homine) per en quae facta ſunt intellectu conſpiciuntur Vigue: Granat. de Myſt. ſanct. Trin. 251. This totum bonum of God, is that excellency of his nature in regard whereof he hath all perfection in toto genere entis as the Schoolmen ſay. This attribute comprehends all other attributes whatſoever, as they have reſpect to the perfection of this divine nature. Now to demonſtate this natural goodnes or perfection of God, (who is ſo good that he cannot be better) I will, fetch an argument from the gradations of things according to perfection in this manner. There is in the nature of things ſomthing which is beſt, moſt true, moſt noble, the prime being, and which is the cauſe unto all other things of that goodnes that they have. There are entities more or leſſe noble p. 34(as we have continual experience) Now more and leſſe are ſaid of things diverſe, as they come neerer, or are more remote from that which is the rule and eſpecially and perfectly ſuch. And this is God, the firſt efficient cauſe of all created perfections,Per quod unum quodque eſt tale illudeſt magis tale. A ſecond argument or reaſon of Gods perfection. Non ex vi ullius cauſae ſed ſecundum ſuam quidditatem atque adeo ex ſe, &c. which are more or leſs excellent as they come neereſt or are moſt diſtant from the goodneſs or perfection of God If all the goodnes natural that is wrapt up in the eſſence of all creatures, Angels, men, beaſts, Fiſhes, Fowls, and what ever elſe hath a place in the creation, were gathered into one goodneſſe or perfection, God would infinitely tranſcend it. And the reaſon is becauſe they have all they have from God. God is the everlaſting fountain of all the goodneſſe in the world, all Candles are lighted at his Candle: and by what any thing is ſuch as it is, that muſt much more be ſuch: likewiſe the perfection of God muſt be moſt compleat, becauſe he is the ipſum eſſe of himſelf. Other beings hang upon the being of God, and did he not uphold them, they would fall to nothing preſently. But as for God, he is of himſelf, before the mountains were brought forth, ſaith the Pſalmiſt, Pſ. 90.2. Or ever thou hadſt formed the earth and the world: even from everlaſting to everlaſting, thou thou art God.

The former argument was ſtrong. For ſith God doth moſt perfectly act he muſt needs be moſt perfect and good in all his actings, and therefore a moſt perfect entity or being. But this ſecond reaſon is more convincing. He is God of himſelfe, and not by the procurement of any other. Many other things, even to the dazling of the eys of your underſtanding, might I ſay of this goodnes of Gods nature, and being: But that I am loath to puzzle you with darke things, and notions, leſt the words ſpoken by the Lord to Job, cap. 38.2 ſhould be applied unto me. Who is this that darkneth Counſell by words without knowledge?

Only thoſe 4 reaſons which Leſſius bringeth out of Dionyſius his 13 booke de divinis nominibus I ſhall briefly lay before you, to make it yet more plain,Reaſons out of Dyoniſius. that naturall goodnes or perfection is an attribute of God, and infinitly and incomprehenſible in him.

p. 35Firſt Becauſe he is perfect of himſelfe, whereby is ſignified 1that he hath not received his perfection from another,Qui eſt foreign. either as from an efficient cauſe or as from a formall cauſe, as it is done in creatures; but he hath all perfections in him from his moſt ſimple eſſence alone. Where his perfection doth not ariſe from the heaping or gathering together of many things, as in creatures, of which not one can be ſaid to have in it ſelfe perfection: But from one moſt ſimple being, which is himſelfe; and ſo of him, according to every kinde of perfection he is moſt perfect.

Secondly, Becauſe God is more then perfect, that is above 2& more excellent then any perfection that can be poſſibly,Eſt foreign. conceived. For nothing can be, thought upon by any created mind, ſo great, noble, or excellent, but God is infinitly more excellent, and greater.

Thirdly, He containing in himſelf by his own eſſence, all 3things and truths naturally, without either ſeeing, hearing or argument: cannot be more or leſſe excellent at any time,Non poteſt augeri vel minui. but is ſtill the very ſelf ſame.

Fourthly, He is ſo full and more then full of all good things, 4that as a living fountain not to be drawn dry, he doth abound,Aſſiduè omnia ſuo influxu perfecit. foreign. by his giving out unto all creatures, and that daily and hourly, which otherwiſe would vaniſh in a moment. He aboundeth (I ſay) with one and the ſame unminiſhable giving, by which he perfecteth all things perfected, and filleth every thing with a goodneſſe fit for it.

Whence it appeareth that God is the author of all naturall perfection and ſupernaturall alſo. In all things from the higheſt, and thoſe next unto himſelf, unto the loweſt of all, both in creation and providence he is preſent. Math. 10.29. Are not two ſparrowes ſold for a farthing, and one of them ſhall not fall on the ground without your father ſaith Chriſt to his diſciples. Gods beames of goodnes do reach to all creatures and actions, not only once when he made them, but daily and continually. He Ʋſe. 1 is firſt in every action. None hath firſt given. Now I ſay, hath firſt given to him, to be by him, recompenſed againe. Who hath done it? Paul challengeth any to ſhew, if they can ſuch a thing,Rom. 11.34.Rom 11:34 whatſoever generall goodnes there is, either by creation ro by ordination, it commeth from this perfect fountain. James 1.17. Every good gift and every perfect gift is from above and commeth p. 36down from the father of lights, with whom is no variablenes nor ſhadow of turning.

Firſt the ſubſtance of each creature hath its goodnes and perfection, be on this good being of God and in this regard, ſaith Mr. Perkins (whoſe waies I will uſe, leaſt I ſhould be accounted a blaſphemer, as out of ignorance and malice I have often been for no more cauſe) Every creature is good, partly by creation, and partly by ordination.Perkins in his Preface to his caſe of conſcience. By creation, it is that the ſubſtance of each creature, as of the Sun, the Moon, the Earth, Water, Meat, Drink, &c. is good. Having the being thereof from God. Hence alſo, the eſſentiall properties, quantites, qualities, actions, and inclinations of the creatures, in themſelves conſidered, withall their events are good. Things again do take unto them the condition of goodnes, not only by creation, but alſo by Gods ordination, whereby they are directed and appointed to ſome certaine uſes and ends. Thus the evill conſcience, hell and death are good, becauſe they are ordained of God, for the execution of his juſtice, howſoever in themſelves and to us they be evill.

And it muſt needs be ſo; Becauſe (as we began this uſe) God is the author of all things & actions, and his nature is abſolutly and perfectly good. All things that come to paſſe in the world are the fruit of that goodnes that is eſſentially in God. I meane as they are naturall actions, for I ſpeak not now of the moralitie of them. And therefore that doctrine of generall redemption (as it muſt forſooth be called) ſo much cryed up of late by ſome apoſtates and ſelf conceited men; Doth diſcover it ſelfe to be a meer ſottiſh opinion, And very much below the heart and judgment of a man that is a ſound Chriſtian, or indeed learned. For my part I cannot poſſible ſee God to be an infinite perfect, and firſt-cauſe, if this doctrine be true and ſound. I have been almoſt thirty years enquiring for one Reaſon that I cannot Anſwer; and have not yet met with it. But ſome may ſay this is ſtrange doctrine, that all things and creatures be good: What is the devill good too? we are ſure he is called that evill one or wicked one.Peccatum naturae, Et artis In peccato nihil poſitivum. 1 John. 3.12. To which I Anſwer, that God did not create the Devil as he is conſidered a Devil, but an Angel. The ſoundeſt and moſt judicious, both Theologicians and Metaphyſicians do hold that ſinne is a Defect and hath in it nothing poſitive.

p. 37If ye be acquainted with the nature of the word Peccatum, ſinne, as it is to be found in nature and in art, ye will eaſily be ſatisfied in this thing It is in both when they do not attain that end for which either of them doth operate. As in nature, which never intendeth a monſter, yet ſometimes ſuch a birth comes: And in arts both liberall and mechanicall; Often times faults and ſinnes do happen. And a Phyſician doth ſomtimes kill when he ſhould and would cure. And a Carpenter ſomtimes ſpoyles his timber in hewing or cutting it, which is a fault. And ſo it is concerning the peccatum's committed daily againſt God's law. There is a defect, a ſwerving from the rule. (Sin as the Apoſtle, John ſaith. 1 Epiſtle. 3.4) is an anomie, that is a want of confirmitie to the law of God. I have ſhewed you before now, of Adams fall, that three things are to be conſidered in it, and in him firſt: Viz. the ſubſtance of his body and ſoule, the faculties and powers of his body and ſoule, and the image of God conſiſting in a conformity of the affections and powers to Gods will. So that as in Muſick when the inſtruments are out of tune, there is diſcord, which is the want or abſcence of harmony, which we may call diſharmony. So is it ni the ſinne of Adam, there is only the want of conformitie in the powers of the ſoule. There is preſent ſubſtance and faculties of ſoule and body: But one queſtion more. Is there not ſin beſides the want of conformitie in the powers of the ſoule to the law of God, ſomething elſe viz. an habite or preſence of evill? I Anſwer. If ſin be conſidered by it ſelfe in its own nature, Sinne is not an inclination or action, but a want. But if we conſider it with its ſubjects, it is an evill inclination or action. As it is an action to take away a mans life, to wit to move the body to lift up the weapon, &c. So it is no ſinne properly for then the executioner that takes a way the life of a malefactour ſhould ſinne in ſo doing. It is therefore the diſorder and aberration in the action that maketh it a ſinne. The nature of the ſinne then lies not in the action but in the manner of doing the action, and ſinne properly is nothing formally ſubſiſting, but its a want of that which ought to be or ſubſiſt, partly in the nature of man & partly in the actions of nature. So that ſtill it remaineth a moſt certaine truth, that God is the creatour and ordainer of every thing and action whether it be good or evill. p. 38It is true luſt doth draw the heart away from the ſervice of God. And James 1.14. Every man is tempted when he is drawn away of his own luſt and intiſed, and to intiſe or draw away is an action that cannot proceed from a meere privation. But this is ſtill by reaſon of the ſubject in which this defect is. But I ſupoſe I have ſaid enough to give ſatisfaction about this thing. And to return, to cloſe up my uſe, That of things and actions, naturall and ſupernaturall, God is the author and Orderer.

Ʋſe 2 And Secondly Saith, God is ſo good and perfect, becauſe he could not elſe be God if he were not ſo. Let this be treaſured up as the firſt truth of all, God is perfect, there is no defect in him. If this were not, nothing ſhould be. As if the heavenly bodies do not move, there is no motion heere below; So if God had not a perfect being, nothing could ever have been at all. And if this oracle this primū mobile in a gratious ſoul be wel lodged, admirable effects will follow. As for God his way is perfect, why ſo, becauſe he is perfect, and what then? It followeth, he is a buckler to all thoſe that truſt in him. Pſalme 18.30. And then againe. This perfect God will make our way perfect 10 ver. 32. It is God that girdeth me with ſtrength and maketh my way perfect. He that ſees Gods perfection muſt needes runne to him. What David prayed for touching Gods law, Open thou mine eies that I may behold the wonderous things of thy law. Pſalme 119.18. That ſhould we pray for touching God himſelfe. Open thou mine eyes, that I may behold the wonderous things of thine eſſence and nature. God ſaith, our is great without quantity, good without quality, Infinite without number, beautifull without ſhape or figure, eternal without time, unmeaſurable or immenſe without multiplicity, moſt high without ſcituation, the center of the Uinverſe to whom all things tend, in whom they quieſce, by whom they are ſuſtained, and (let me adde with whom alone they can be ſatisfied.) In God is allurement of all love, Conſumation of all deſire, termination of all motion, ſatiety of all appetite; In God is the all of all.

Ʋſe 3 Thirdly, Seeing God is ſuch a compleat goodneſs; wo to the ſons of men that do not ſeek for happines and good where it is to be had: yet are there many that do live in the world without God. Such are they, as make not God their portion. God complains of the Jews, that they had committed two evils: p. 39Thouſands are guilty hereof, even all ſuch as forſake the Lord, the fountain of living waters, and hew out to themſelves ciſterns broken ciſterns that will hold no water: what fools are ſuch as will run to ſpunfuls, when they may enjoy the Ocean, that forſake God in whom they may enjoy all things? what would ye have that may make you happy, that is not to be had in God? would ye be ſafe? His name is a ſtrong tower, they that come to him ſhall dwell on high, their ſtrength ſhall be the munition of rocks: would ye walk wiſely? come to him who is wiſdome it ſelf, and ye may be wiſer then your enemies, then your teachers, then the ancient. I might enlarge my ſelf upon ſeverall other particulars: But I had rather help you to draw waters out of this deep Well, and this ſhall be the next Uſe.

Fourthly, Therefore learn the skill to build handſomly upon Ʋſe 4 this ground, that God is a Fountain, an Ocean, perfection it ſelf: It is a notable piece of skill to profit by this Doctrine. As it is Gods infinite happines to be ſo good, as to need nothing out of himſelf: ſo it will be ours to have skill to extract from this one infinite fulneſſe. The more things a man wants that he cannot be without, the more miſerable he is, and therefore ſuch as to whom thoſe things are neceſſary, which to the Saints are ſuperfluous, are exceeding miſerable. They want all things that want God. All their other candles will ſoon be blown out. Their mountain of ſnow will melt away ſhortly, if they be not dragged away from it before. And therefore, I hope, ye ſee what a buſineſſe of importance it is, to have the skill to bring this perfection, God bleſſed for ever, out of that hidden light, which none can attain unto, and to make uſe of him for our good. Now we know there muſt be a bringing of one thing to another, to make uſefull one thing for another. Phyſick muſt be taken, Plaſters muſt be applied, meat and drink muſt be received into the body, and cloaths muſt be put on; or elſe they will not be effectual to thoſe ends and purpoſes, for which they are ordained. So God and the ſoul muſt be brought together, the object by the act: we have already heard that God is perfection, good every way. A man can be in no condition wherein God cannot help him: and therefore the foundation is fit and firm for the ſoul to build upon. Now therefore the ſcripture teacheth us by precept and example, that God who p. 40is the chiefeſt good muſt be truſted in, and brought home that way, and behold, a preſent ſupply for all defects, a preſent remedy for all diſtempers, and a preſent good for all ſorts of men, and every kind of thing. To be men of hope, men of truſt, men of confidence, men of Faith. For now I muſt not care for criticiſmes. There are differences and diſtinctions which ſomtimes have their Uſe. Faith looks to the promiſes, Hope to the matter promiſed; truſt or confidence is the ſtrength of hope, which being deferred cauſes waiting, waiting is hope and truſt lengthned out: We have many excellent phraſes to ſet out this acting of the ſoul; I will uſe them promiſcuouſly: As firſt, of ſtaying, ſecondly, of reſting; thirdly, of leaning; fourthly, of waiting; fifthly, of rolling our ſelves upon God: And all theſe forms of words and expreſſions come to one end, to wit, that goodneſs and perfection of all things is to be truſted and relyed upon. And according to the great miſtery of Father, Son, and Spirit; we muſt look upon God in Chriſt, reconciling the world unto himſelf, not imputing their treſpaſſes to them. 2 Cor. 5.19. Thus have we found a midle perſon a Mediatour, to bring perfection and emptines together: For ſupream perfection doth abhor ſuch as we are by ſin, but our nature is made lovely to God in Chriſt: and Gods exactnes and perfection is very dreadfull, he is a conſuming fire; but now it is made lovely to us in Chriſt. Who hath made up the vaſt gulf between God and man. And now remember my Text, I will make all my goodnes paſſe before thee. Do but conſider goodnes and perfections in creatures, grace and holines, ſweetnes of affection, power and wiſdome &c. And then abſtract imperfections in your underſtanding, incident to the beſt of men, conſider that in men there be but beams and ſparkles of goodnes no not in the beſt. But in God, fullnes which is peculiar to him. And to help us to cloſe with him, let us thinke upon his incommunicable attributs, thoſe glorious ſingularities (as one calls them) which cannot be imputed to men. He is infinitely eternally and immutably Good. He is a gratious God, a loving God, a powerfull God, a wiſe God, &c. He is a God, do but conſider that. And laſtly, further to draw us to put on this all, in all, and to cloſe with him; Conſider for your ever laſting comfort that Gods goodnes and perfections are become fatherly. We muſt looke upon him under that p. 41ſweet relation of a father, when we have occaſion to make uſe of him. And both theſe conſiderations are wrapped up excellently in that preface or introduction Math. 6.9. Our father which art in heaven. Remember both, and reſigne up your ſelves to his will, and truſt in him. Thus we ſhould ſtrenghen our faith by this perfection of God made uſefull for us in the hands of a mediatour. It is not enough for me to beleeve the ſoveraignty of God's will that whatſoever he pleaſeth that he doth, that the will of God, is the neceſſity of a thing; and ſo to ſee the perfection of his power: but alſo to know that his will is holy, juſt, and good, and that he intendeth my good in all that befalleth me, and that his will is ever more moſt wiſe, guided by counſell, that he is a God of judgment, and therefore to ſay the will of the Lord be done, not only patiently, but faithfully, kiſſing the good rod with which he whips us, truſting him for his skill and not calling at any time his good will to us into queſtion. Alwaies to put our ready fiat to Gods placet, out of aſſurance that no hurt ſhall befall us, that he can hinder, becauſe he is our father: And that he can hinder all things whatſoever, becauſe he is in heaven. Thus I have indeavoured to teach you to climbe Jacobs ladder, and to hold faſt as you are going up to your Father in heaven through Jeſus Chriſt: and ſo much for this Ʋſe, and alſo of this firſt Doctrine. That perfection is an attribute of God, I come to the Second,

That this naturall goodneſſe or perfection is a communicable attribute. In this ſence at leaſt in part, it is ſaid Eccleſiaſtes 7.29. God hath made man upright, or perfect, or good.2. Prop. or Doct. It is true in one ſence, Adam quickly loſt that goodnes which God gave him in his creation, to witt the conformity of the powers of his ſoule to Gods moſt holy will: but as yet as a creature he continued good, and all other creatures are good as they are creatures. Faln Angels & faln men do keep that eſſential goodnes which God gave them in the creation. And that all creatures are good it is evident Gen. 1.31. And God ſaw every thing that he had made: and behold it was very good. And from the 119. Pſalme and the 96. verſe, where David ſaith, I have ſeen an end of all perfection: it muſt needs follow that there are perfections, how elſe could David ſee an end of them? We cannot ſee an end of thoſe things that never were. Such things as have an p. 42end muſt of neceſſity firſt have a being. Neither can the place in any caſe be underſtood of Gods perfection, for of that there is neither begining nor end.foreign. Of his greatnes there is no end as the Septuagint and Vulgar latine read the words, Pſalme 145.3. Therefore it muſt be underſtood of created perfection that David ſaw the end of:Magnitudinis ſine non eſt finis. therefore perfection is communicable, given out by God to creatures: ſuch as David had ſeene an end of. And although it cannot be true, that David had ſeene an end of all perfection with the eies of his body: yet with the eys of his underſtanding,Caryl on Job 5 part page 160.Job 5 he had ſeen an end (even) of all perfection. Doubtleſs the eys of Davids body, had ſeen the end of many humane perfections. But by the ey of his underſtanding, he had ſeen an end of them all. And ſo may every man elſe. For the ſcaffold on which all worldly perfections are ſhewen, muſt fall: & therfore theſe perfections cannot ſtand. All our life is but an acting on a ſtage, and God will be ſeen as perfect and excellent in thoſe that act the vileſt parts, as in thoſe that act the beſt. And though it be not good for Judas to be damned; yet it will be good that Judas be damned in reſpect of God; for in it, his juſtice will be manifeſted and declared. So then conſider this, the faſhion of this world paſſeth away, 1 Cor. 7.29. Therefore we may ſee an end of all thoſe perfections, with the eys of our ſouls; though not with the eys of our bodies. Therefore there are created perfections, and ſo conſequently, perfection is a communicable attribute of God.

Queſt. Queſt. But what do you mean by perfection may ſome ſay?

Anſw. foreignAnſ. I Anſwer. The word hath many acceptations in our Engliſh tongue, and the word uſed in my Text is Tubh. And there are other words that are tranſlated perfection in our Engliſh tongue, as Thamim, and ſometime Schalem. And this word not (to my obſervation) at all: And therefore I will briefly tell you the ſtrict ſence (firſt) of the word perfection, and then in what ſence it muſt be underſtood in handling this propoſition. Perfection in a ſtrict ſence, is that to which nothing can be added,VVhat perfection is? and from which nothing can be taken way: In this ſence, there is no humane perfection nor creature perfection. The utmoſt perfection is but the ſhadow of perfection, there was ſeen by David an end of all. Whereas Divine perfections, the end of them cannot be ſeen: when we have ſeen the moſt of them, p. 34there is more of them unſeen: of Creatures, it is true, they are frail and momentary. But yet the word is uſed to ſignifie all the works of God: which after their kind are all perfect, ſo that nothing can be added by way of addition to any creature in his kind to make it more perfectly ſuch & ſuch a creature,Sumos negatum eſt ſtaredici. Omnia opera Dei ſummè perfecta. Sicque perfectio ſumma creature re creta ſpecie, eſt ſignum ſummae perfectiones divinae in toto genere entis Leſſius. Duae proprietates entis veritas & bonitas. Praecipua bonitus ex ordine ad finem ultimum. ſpeak of whatſoever ye will. And indeed the compleat perfection of each creature after his kind, is a ſigne of the divine perfection in the whole kind of being in general. So that, that which God is the author of in all things that have a being is their perfection. And this ſtandeth in two things, firſt, their verity or truth; ſecondly, their goodneſſe. Their verity, is their conformity to that meaſure, and rule by which they are formed, and their goodnes is their perfect fitneſſe for that end unto which they are ordained. And theſe are the two proprieties of every created perfection. And every thing is good and true; truly what it ſhould be, as God from all eternity had conceived in his eternal wiſdome, and good and fit for thoſe ends to which they are made, which although they be manifold, yet is there one utmoſt end of all things, to wit, the glory of God. And by how much more any thing ſerveth to the declaration of the natural goodneſs of God; it is truly to be called more excellent and good entitative (as the Schools ſpeak.)

And now to make ſome Uſe of this Truth: Firſt, we learn Ʋſe. 1 that all things in the world are good,,Omne ens eſt bonum. as they are eſſences and came out of Gods hands: and all actions are good as they are natural actions; but of this I have ſpoken ſufficiently out of the former Doctrine.

Secondly, Let not any dare to find fault either with the creatures Ʋſe. 2 or providences of God. For who can come after God to mend what he hath done? Let us admire the various creatures God hath made and attribute to them all goodnes; for it is by God communicated to every one. Let us ſay with David, Pſ. 104.24, 25. O Lord how manifold are thy works! in wiſdom haſt thou made them all: the earth is full of thy riches. So is this great and wide ſea, wherein are all things creeping innumerable: both ſmall and great beaſts. And for tranſactions in the world, let us know that Gods providence is extended as far as his creation: and that every creature in every Element and place whatſoever is good and acteth well; receiving a powerfull influence from God, who preſerveth them in their perfections and beings, and likewiſe in their p. 44workings, and governs them to their ends. And ſhould not God do ſo, by a continued kinde of creation; creatures would quickly loſe their entitative perfection, and come to nothing from whence they came. And ſhould not God guide things, Sathans malice and mans weaknes would ſoon bring all to confuſion. But every thing made is kept to its work; even Devils and wicked men, who fulfill Gods will while they ruſh againſt it, and do actions ordained even while they trample ordinances under foot. Labour rather to ſubmit to this truth of communicated perfections to things and actions: Creatures work according to their nature, man freely; others by natural inſtinct, thoſe things are of God: he maintaineth the power and manner of working; he ſtirs up our abilities and actions as he pleaſeth: He ſuſpends or removes hinderances, and puts bars or lets,Dr. Sibbs ſoules conflict. page 277. &c. He is the cauſe of action in all things: Gods power and providence over rules ſecondary agents ſo, that they ſhall execute his pleaſure and not diſappoint it. All ſufferings, all bleſſings, all ordinances, all graces, all common gifts; nay our very fals, yea Sathan himſelf, with all his inſtruments as overruled and over maſter'd by God have this injunction upon them to further Gods good intendment to us, and a prohibition to do us no harm. O that we could ſee beauty and goodnes in every providence.

Ʋſe 3 And laſtly perfection is a communicable attribute. There is ſtill giving out, God is a giving God: therefore what James the Apoſtle ſaith of wiſdome, Jam. 1.5. If any of you lack wiſdome, let him ask of God, &c. So for all goodneſſe and perfections, go to God, ask them of him, that giveth to all men liberally, and upbraideth not, and they ſhall be given you: pray for a perfect heart which Hezekiah had gotten. Iſa. 38.3. I have (ſaith he) walked before thee in truth, and with a perfect heart. And this God requires of Abraham, Gen. 17.1. Walk before me and be thou perfect. Beloved, God is a fountain, and he communicates to the creature: therfore ask and ye ſhall have, ſeek and ye ſhall find, knock and it ſhall be opened unto you: eſpecially, I ſay, beg a good heart of God, a perfect heart. I know we ſhall have ſome ignorant prophane wretches make their boaſt of this: Though they cannot talk as others do, and now and then rap out an Oath or two, and take a cup too much or ſo; yet they have as good a heart as the beſt. But as Chriſt ſaid to the Devill, hold thy peace, &c. So muſt I bid ſuch p. 45hold their peace, never talk of a perfect heart: one may know by your tongues and actions, what your hearts are, ever ſtark-naked, nought. And therefore do not deceive your ſelves, in thinking ye have that which ye have not. But ſeek unto this giving God, for a good and a perfect heart: the preſence of which cauſeth God to look over and paſſe by many failings; and the abſcence whereof was the cauſe, that neither Cain nor his offring was reſpected. And to encourage you, know that God hath enough: And that is the laſt thing.

That God in this attribute of perfection or natural goodnes is infinite and incomprehenſible.3. Prop. or Doct. I will not ſtand to prove the point; who doubts it? I have ſaid enough here and there in my former diſcourſe to make this truth evident. God is abſolutely good without beginning, without end, without limit,Bonus dominus & amabilis valde & bonitatis ens non eſt finis. without manner and meaſure, anticipating, and alone containing every good: Hence is it that all things ſuck their ſweetnes according to their capacity from God. And the perfections of God have no efficient cauſe and want all limits. So is Gods Ʋſe 1 wiſdom, power, eſſence infinite, infinite alſo is his goodneſſe and perfection. All in God is his moſt ſimple and one onelyonly eſſence. And therefore let me adviſe you all in the firſt place to have a care how ye medle with this God, who is ſo perfect and compleat. Surely ye will meet with your over match. Set not your ſelves againſt him. Remember Pharaoh, and conſider what the Apoſtle Paul ſaith, 1 Cor. 10.22. Do we provoke the Lord to jealouſly? Reaſ. 1 Are we ſtronger then he? It is as if he ſhould ſay, it will not be for your eaſe nor profit ſo to do. For firſt, let men do what they will, God is perfect in wiſedom and cannot be deluded. Secondly, he is perfect in power, and bleſſedneſſe, and Reaſ. 2 cannot be damnified. Never was he defeated, never loſt he ſo much as the hair of a mans head. The very blaſphemies, oaths and villanies of wicked men do not touch him in the leaſt.A good Note. He ſuffers not by any thing, for he is infinitely and incomprehenſibly perfect. And this by the way may bear up the ſpirits of Gods poor ſervants, afflicted and caſt down for their ſins. Their ſins have not, cannot, touch God: ye have not hurt God by your ſins; there is no harm done (as we ſay) if ye have made God in Chriſt your all. Thirdly, God cannot be hindered or Reaſ. 3 retarded: He tranſcends all impediments, Iſay 43.13. Saith p. 46the Lord there: Yea, before the day was I am he, and there is none that can deliver out of my hand; I will work and who ſhall let it? as if God ſhould ſay: If I have a buſineſſe in hand, I would fain ſee that man that would hinder me. But there be bars or nobles in the way, (for the word ſignifies either) mark therefore the 14. verſ. Thus ſaith the Lord your Redeemer, the holy one of Iſrael; for your ſake I have ſent to Babylon, and have brought down all their nobles, and the Caldeaus whoſe cry is in the ſhips. If Bars be in Gods way, Nobles, or Prelates, or Kings themſelves: God doth but laugh at them, Pſalm 2.1, 2, 3, 4, 5, 6. Heathen rage, People imagine; Kings ſet themſelves, Rulers take counſell. Bonds muſt be broken they be reſolute. They will not allow of Chriſts wayes and will. But he that ſitteth in heaven ſhall laugh, the Lord ſhall have them in deriſion. Then ſhall he ſpeak unto them in his wrath and vex them in his ſore diſpleaſure. He muſt be King in Mount Sion, in deſpite of men and devils. What fools are men to blow feathers againſt Wals of Braſs? to beat water againſt the ſtream? to thruſt fleſhy feet againſt Iron pricks? that's an expreſſion, Acts 9.5. It is hard for thee to kick againſt the prick. And therefore what mad men are they that run upon God, that run on his neck, upon the thick boſſes of his Bucklers, as Job ſpeaks, Job 15.26. The folly of men is ſeen firſt in thinking to match perfection. But ſecondly, it is far worſe to think to be too hard for God, who with one blaſt of the breath of his noſtrils, can blow all his enemies into hell, yea, all the world to nothing.

Ʋſe 2 Secondly, Is God infinitely and incomprehenſibly good and perfect, as hath been ſhewed; and the Author and worker thereof in all things created: then let us learn, that none hath done any thing for the Lord that came not from him firſt. O conſider this, ye that advance nature above God. Whatſoever goodneſs is in you, either by creation or recreation, comes from this fountain Jehovah bleſſed for ever. Sacrifice not therefore to your own nets and burn not Incenſe to your own yarn; Give God the glory and praiſe of thy wit, wealth, health, deliverance; and eſpecially of ſaving grace; What haſt thou that thou haſt not received?

Ʋſe 3 A third Uſe ſhews us the extream folly of the wiſe men of the world (ſo called) that think to ſhew their wiſdome, and make themſelves happy, by heaping up many creatures, riches, p. 47pleaſures, honours and the like. Might not all that theſe can do and much more, be had in one moſt perfect? And yet how lamentably do men hunt after the Butterflies of this world,Fruſtra ſit per plura quod fieri poteſt per pauciora. with labour, care, and danger of the loſſe of heaven: and yet if theſe things together could make happy; it would be folly to have many things, when one moſt united moſt pure, plentifull and perfect eſſence will do it; this is far the further way about at beſt.

And laſtly, for comfort to ſuch as have made perfection their Ʋſe 4 portion: ſuch have in him to ſupply all good and remove all ill, untill the time come, that we ſhall ſtand in need of no other good. Wiſe are they that know him. Holy are they that love him. And happy are they that enjoy him.Habemus omnia habentes habentem omnia. There is in him to be had whatſoever can make us happy. If God and all the world were divided into two ſhares, he alone is incomparably the beſt: bleſſed are they that have him for their Shepheard, they cannot want; ſo David ſaith of himſelf, Pſal. 23.1. Becauſe ſuch have made the Lord moſt high their habitation; no evill ſhall befall them, nor any plague come nigh their dwelling. Pſal. 91.9, 10. God is the fulleſt fountain, and ſweetneſs of all things. By him they are what they are, and continue ſo to be. He commandeth influence to ſtay or go. And happy is he that hath the God of Jacob for his help, &c. Pſal. 146.5. Be of good chear, God is your portion, the more ye ſpend on him, the more ye may. To conclude, take heed that none of you be pointed at one day, that hear me this day, with a, Lo, this is the man that made not God his portion. Pſ. 52.7.Ps 52:7So much of the firſt Goodneſſe, attributed to God, his natural goodneſſe or perfection: His holineſs, benignity, and mercy, follows next to be ſpoken off.

The end of this Attribute.