prayers to any other Saint doth deify that Saint because praier is an act of divine worship 'T is a praier of theirs Sancte Petre miserere mei aperi mihi aditum Coeli St. Peter have mercy upon me open to me the gate of heaven They say they pray to God through the mediation of Saints which is a wrong to Christ's intercession and 't is evident they pray to Saints not onely as Intercessores as Intercessours but as beneficiorum dâ—tores as givers of benefits and bestowers of blessings which is God's property If the Virgin Mary were upon Earth and did know what divine worship is given to her and how the Papists pray to her as to a God she would with all zealous indignation say unto them Worship God I can do you no good so would all the Saints and Angels say Worship the onely true God We can of our selves do neither hurt nor good and could Images speak they would deride their Worshippers Oh what fools are these men to leave the true God and pray to us that can neither hear nor see much lesse can any way help them There is great reason why onely God is to be Worshipped 1. Because there is but one that is Raas 1. the Author of our Being and well-being that is the very ground of the Scoolmen why God is to be Worshipped because he is Author Creationis Beatitudinis nostrae our Being is from God alone not from Angels Saints Images or any creature from God alone is all our Happinesse Isa 45. 22. Look unto me and be ye saved all the ends of the Earth And God gives this as the reason for I am God and there is none else whosoever sets up a graven Image and praieth unto it he praieth unto a god that cannot save ver 20. Look unto all the creatures and this is the voyce of all We are no Sanctuary for you we cannot help you Angels Saints c. and therefore worship God alone who alone save 's and damneth who alone gives us all things richly to enjoy yea God make's it his great work to do thee and me good therefore should we Worship him Because God is the onely excellent Reas 2. Object all divine excellencies are only in him and to him all honour power glory and great Majesty do belong therefore all Worship because excellency is the ground of all Worship the more Excellency the more Worship is due and to him that is most Excellent most Worship is due as to a Prince more civil honour is due then to any Nobleman God is the only true God whom we professe and acknowledge the Law the Prophets and the Apostles preach no other God to be Worshipped but the onely true God CHAP. VI. THis may give us an Use of admonition Use 4. or caution that we do not set up more gods then one in our hoarts A man may profess but one God and give outward Worship to that one God yet may set up many Idols in his heart Though thou art neither Atheist nor Heathen nor Papist yet thou maist commit grosse Idolatry There are two sorts of Idols and two sorts of Idolatry there are outward Idols as Statue's and Images of men of Angels and Saints of the Sun Moon and Stars and there be inward Idols a man's lusts the creatures set up in the heart to which men give divine Worship Ezek. 14. 3. When certain of the elders of Israel came to the Prophet Ezechiel and sate before him the word of the Lord came to him saying Son of man these men have set up their Idols in their heart and put the stumbling block of their iniquity before their face Therefore Covetousnesse is said to be Idolatry Col. 3 5. Eph. 5. 5 and a covetous man is an Idolater and of all kind of Idolatry this is the worst for a man to prostitute himself to his base lusts for a worldling to fall down and worship his gold and silver to seâ—ve the unrighteous Mammon for a god for a Drunkard to adore his swinish brutishnesse this kind of filthy Idolatry is more true then strange I will shew when men make more gods then one in their hearts 1. When men shall have an higher esteem of the creatures more than of God make more account of their gold silver and lands then of God Gaderen like prefer their Hoggs before Christ dung and drosse before the true gain it is no Solecism to say of some men that they set an higher price upon their lusts upon their pleasures then they do on God for the Apostle saith of some that they are lovers of pleasure more then lovers of God 2 Tim. 3 4. In like manner may it be truly said of too many that they love their gain their ease their credit their preferments more then God whatsoever their corrupt heart delighteth in they prefer above God they take more care to provide for their backs and bellies then to Worship God God shall lose his Worship rather then their bellies shal want any of their delicious fare 2. When men shall fear a creature more then God and hazard the displeasure of God rather then displease men fall down and worship Darius for fear of his Lions obey man by disobeying God God himself gives a check to this servile fear Who art thou that thou shouldst be afraid of a man that shall die and of the Son of man which shall be made as grasse and forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the oppressor Isa 51. 13. 3. When men shall put more trust and confidence in the creatures then in God as covetous men trust in uncertain and all creatures Whatsoever you do 1 Cor. 10. 31 whether ye eat or drink do all to the glory of God Dishonour him not in eating as the people of Israel did when they required meat for their lust Psal 78. 19. Labour to please him in all things imitate the rivers who receive waters from the sea and send all their waters into the sea again none may challenge the glory of any thing he hath or doth to himself the glory must not rest upon him that hath any good but must be returned to him that gave it 3. Then expect from this one God all the good that you need all comfort in time of sorrow all plenty in time of want all refuge and safety in time of danger expect every good thing grace and eternal glory from him As the Psalmist speaks of promotion it comes neither from the East nor from the West nor from the North nor from the South so I may say of Salvation look unto me and be ye saved all the ends of the earth Isa 45. 22 as saith the Lord hear ye what the Great God of heaven cries to us out of heaven look over the earth and see whether therâ— be a God
ever he will never desert and forsake those that worship him in Spirit and truth but as he here promiseth Israel so he doth to all his servants the eternal God will be their refuge their habitation 2. If God be eternal then all those make an ill bargain that for the love of some base lust lose an eternal God who prefer the fruition of pleasures and profits before him What shall it profit a man to win the whole world and lose his own soul the same and more may be spoken to such persons what shall it profit a man to win a thousand worlds and to lose an eternal and immortal God The day is coming when all wretched worldlings shall cry out as Israel did at the sacrifice of Elijah The Lord God he is God the Lord God he is God Baal is not God so riches are not an eternal God honors are not an eternal God pleasures are not an eternal God but God only is eternal oh that I could now say the eternal God is mine It will be most just in that day for God to cast thee into eternal torments for rejecting him in this moment of thy life 3. Then surely they are blessed who have the eternal God for their resuge for their portion happy are the people that are in such a case saith the Psalmist Psal 144. ult speaking of outward prosperity who have barns and fields full of corn strong and fruitfull cattle Esau's blessing the â—atnesse of the earth but they rather are blessed that have the Lord to be their God who have the Lord for their portion who have the dew of heaven which is Jacobs blessing yea the very eternal God of heaven All earthly treasures which the word so greedily seeks after and on which wicked worldlings set their hearts will at one time or other take their wings and flee away and will be seen no more but the eternal God never forsakes those who take him for their refuge and portion he is eâ—ernal strength in the Lord Jehovah is everlasting strength Isa 26. 4. He gives eternal comforts eternal honours eternal riches eternal pleasures Psal 16. ult Eternal glory and if he be once thine he is thine to Eternity 4. Since God is eternal learn hence what ground we have to put all trust and confidence in him trust ye in the Lord for ever Psal 26. 4. There is no trust to the favour of creatures to man the greatest of men because their breath is in their nostrils the doors are always open mans breath goeth forth he returneth to his earth Psal 146. 4. but God lives for ever He is an eternal refuge therefore thou mayest trust to him always in all dangers His strength is eternal therefore thou mayest trust him in thy greatest weaknesses his mercy endureth for ever therefore thou shouldest never despair but trust in his mercy for ever and ever Psal 52. 8. All in God is eternal his Word his Faithfulness his Truth he keepeth truth for ever Psal 146. 6. 5. This should encourage us to undergo momentany crosses losses disgraces troubles for God when God calls us to it because he is eternal Suppose thou endurest the loss of riches they are but momentany God will be eternal riches If thou endurest momentany disgrace and dishonour God will give thee eternal honour and glory I reckon saith S. Paul that all the afflictions of this present time are not worthy to be compared with that glory that shall be revealed Rom. 8. 18. much less worthy are they to be compared with the eternal God of glory 6. Here is an Use of Terrour to wicked men who impenitently live and die in their sins for if God be eternal then your damnation your curse and sorrows in Hell shall be eternal The fire in hell is eternal fire because the eternal God made it and will preserve it to eternity therefore your damnation to that fire O sinners is eternal because God is an eternal Judge and his sentence and punishment shall be eternal Isa 30. 33. Tophet is ordained of old c. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it CHAP. V. IN the next place consider if God be eternal then is he a King eternal and his dominion is for ever This may appear 1. From the continuance of his government and dominion even from the foundations of the world Earthly Kingdomes have had and have their waxings and wanes their increase and decrease their glorious exaltations and their heavy downfalls and ruinous desolations but the Kingdome of God is the same yesterday to day and for ever All creatures are under his dominion and in subjection to his commands now as at first there is no decay in his government nor in creatures obedience but still his will is fulfilled 2. By his continual protection of his Church and People from generation to generation his Church never wanted Enemies vowing the ruine and desolation of her from her foundation it hath been in all Ages like a Candle set upon the top of an high Hill the blustring winds of malice opposition and persecution pussing blowing and storming against it yet the Eternal King hath preserved it that they could never blow it ouâ— There is a whole Hell of Devils and a World of wicked Men whose hearts Satan hath filled with malice against the Church yet the gates of Hell could never prevail against it 3. Because God to day and yesterday binds the Consciences of men and so for ever Conscience is God's Vicegerent and Lord Deputy in the hearts of men that Government endureth his Laws do still bind the Conscience Men's Consciences are terrified for the breach of his Laws 't is none but he can speak peace or continue terrour 4. His Kingdome is for ever for at the destruction of the world he will reign as absolute King in Heaven and over Hell In Heaven a glorious King over Hell a just and terrible King honouring his Subjects with Crowns of immortal glory and punishing the Rebels with Chains of utter darknes he will tread down his Enemies and they shall be trodden down into the piâ— of everlasting confusion But it may be said Albeit God be Object an eternal King yet the Enemies do sometimes prevail against the Church how then doth he continually protect it 1. It is true they may and do prevail Sol. over part of the Church but not over the whole and never shall prevail they may destroy the suburbs of this holy City but never shall they rase Jerusalem down to the ground 2. They may and do sometimes prevail over persons not over the the cause which is the Truth of God and his â—eligion the bodies of God's Saints have been cast into the streets like mire by the Antichristian party but the Truths of God which they professed shall be preserved as a Jewel in a Cabâ—net 3. The sufferings of
he shall have them God will not deceive him he will not promâ—se one thing and give another but what he hath spoken be thou upright toward him he will sincerely make good his word God never did nor can deceive any that put their trust in him So again he is sincere in all his threatnings he will execute upon the ungodly what he denounced against them Doth he threaten damnation to an impenitent wretch then there damnation slumbers not men through ignorance and self love think that God is not and will not be so severe and terrible as his word sets him forth to be but deceive not your selves God is sincere and if he speak the word God is sincere and if he speak the word it shall come to pass 2. Seeing God is most simple Use 2. hence it is that he approveth of all sincere hearts and accepts of all duties where he seeth sincerity he passeth by many imperfections of his servants because he sees they pray they hear they give almes and whatsoever they do they do all in sincerity of heart unto him he hath promised to be a shield and sun to them who walk uprightly Psal 84. 11. A shield to preserve those that are sincere and simple in heart a sun to comfort and refresh them And indeed 't is all the comfort of the Godly that whatsoever they do to God and for God is in simplicity of heart 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity c. We have had our conversation in the World Though many imperfections and infirmities may adhere to the best duties of upright men yet if conscience testifie to thee thou dost them in simplicity and sincerity of heart here is thy rejoycing uprightness breeds boldness and heavenly joy Hence it is that he abhors all hypocrites in whose heart and performances there is abundance of fraud and guil who have as the Psalmist speaks an heart and an heart a double heart because such persons are most opposite and contrary to his most simple nature therefore he throws away all duties of hypocrites how glorious soever they are to outward shew to publique view as so many abominations as hateful things in his sight for want of simplicity and sincerity of heart which he looks into When we go to duty the Lord speaks as Jehu to Jehonadab is thy heart right plain and simple as mine is then give thee mine hand then pray and I will hear thee then I will accept of all that thou dost but if thy heart be false double full of fraud and guile then bring no more vain oblations your incense your prayers are an aâ—omination to me who am a most simple God upright sincere Sincerity is the life and soul of all our works without which how beautiful soever our works are in the eyes of men they are stinking and abominable in the eyes of God as loathsome in God's eyes as stinking and putrifying carcasses are in ours many splendid performances doth God reject when not done with a perfect heart 3. Seeing God is most simple let Use 3. us strive after simplicity and singleness of heart our simplicity is our sincerity and singleness of heart 't is our perfection 't is our conformity to God What is it to do things in simplicity Quest of heart An heart is said to be simple when Sol. it proposeth one object or end to it self and a double heart when it proposeth a double end or object as when a man proposeth God and himself for his ends God's glory and his own credit and esteem among men to give alms to pray preach hear to aim at himself and God together such an one is an hypocrite and God abhorreth his works But singleness of heart proposeth none but God for his end and object onely I will do such and such good works saith a sincere soul in obedience to God's command that God may be glorified and I rejoyce in my performances as in that which is well-pleasing to him To this purpose consider these Motives 1. 'T is the highest perfection of our works and persons that we are sincere There is no possibility for us to attain to a perfection of degrees but to sincerity in this life 2. The more single in heart and sincere thou art in all duties the more doest thou grow in a conformity to God who is most simple 3. Sincerity and simplicity like love covereth abundance of infirmities and imperfections in our performances Though Satan should feed thee with a thousand suggestions in thy duties yet if Conscience shall give thee this testimony that thou didst them in simplicity of heart thou hast matter of rejoycing 4. It is the highest perfection of glorified Saints in Heaven to be simple and sincere for though neither Angels nor Saints shall have simple beings yet then and there they shall be without the mixture of all hypocrisie and guile they shall be perfectly holy pure upright they shall delight wholly in God and purely love him Admire God's simplicity and give Use 4. him the glory of this most glorious Property of his that he is so pure that there is not in his nature the least mixture of pollution nor the least tincture of defilement he is so holy that he is holiness onely totaliter sanctus wholly and altogether holy A Discourse of the Eternity of God Deut. 33. 27. The eternal God is thy Refuge CHAP. I. THis Chapter as ye may see by the Contents contains three things 1. The Majesty of the God of Israel from the first to the sixth verse 2 The Blessings of the twelve Tribes of Israel from vers 6. to v. 26. Then 3. from the 26. to the end he sheweth the Excellency of Israel above all Nations this belongeth to all the twelve Tribes and not to any one in particular above the other Their Excellency lies in these things 1. That God is the God of Israel vers 26. he is called the God of Jesâ—run 2. That God is for their help and Râ—â—uge Other Nations had their imagined tutelar gods which could not help nor protect them but the true and onely God was Israel's Protector there 's no Protector like to him From this two excellent blessings follow 1. Victory over their Enemies because God is their help and refuge and his everlasting arms uphold them The eternal God is thy refuge and underneath are the everlasting arms and he shall thrust out the enemy from before thee and say Destroy them 2. Besides their safety the Heaven from above should drop down blessings upon them and the Earth should yield plenty to them because God is their God Israel then shall dwell in safety alone the fountain of Jacob sâ—â—ll be upon a land of corn and wine also his heaven shall drop down dew Vers 28. Then Moses breaks forth into a gratulatory exclamation Happy art thou O Israel who is like unto thee vers
four-fold infiniteness 1. An Infiniteness in respect of quantity as if there should be a body that hath infinite dimensions of infinite breadth length and depth God is not thus infinite because he is not a body neither is there any infinite body the heaven of heavens are of a vast circumference and the greatest of all bodies yet it hath its bounds and limits 2. There is that which is infinite in respect of number so the sands on the sea are said to be infinite because innumerable the stars in the heaven be innumerable yet be they not truly infinite because there can be as many more stars and sands neither way God is said to be infinite because God is but one 3. There is an infinite in respect of qualities inherent so no creature is infinite because there cannot be infinite vertues in finite natures as all created natures are so God is not properly said to be infinite because in God there are no qualities and vertues but improperly God is said to be infinite in qualities as they denote his pure essence infinite in power infinite in goodnesse infinite in mercy all in God is infinite because they are his very nature 4. There is an infinite in respect of Being Nature or substance to have an immeasurable incomprehensible and unlimitted being or nature so God and onely God is infinite who onely is incomprehensible and unlimited therefore he is said to be ubique nusquam every where and no where he is no where circumscriptivè limited and bounded ubique repletivè every where filling all things God comprehends all and is comprehended of nothing his center is every where his circumference no where When we say God is infinite we mean he is a spirit of infinite extension when we say he is extended it is meant secundum totalitem not secundum partes he is wholly extended not part by part therefore he is of infinite extension CHAP. III. NOw that God is infinite and incomprehensible may appear by removing all bounds and limits of Being Creatures are bounded and limited with these bounds with Time Place Efficacy Their own Beings 1. Creatures ar finite and limited with their Essential Terms as the Angâ—lical nature is but God hath no Essential Terms limiting and bounding him his Essence is an unlimited Essence 2. All creatures are bounded with Time The Angels and Souls of Men who have a being to eternity yet had no being of duration when they were created but God is infinite in duration he is not bounded with beginning nor end but from everlasting to everlasting he is God 3. Place is another bound or limit to creatures Angels that are in Heaven are not at the same time upon Earth We see how every creature that is in this place is so bounded that he is not in another And this is one strong Argument against Taansubstantiation Christ's Body is not physically or naturally in the Bread and Wine but onely sacramentally because being a body he is as all bodies in a place circumscriptively but no place sets bounds to God he is every where he filleth heaven and earth the heaven and the heaven of heavens cannot contain him 4. A thing is limited and bounded in respect of it's efficacy and operation Angels are powerful mighty in power yet their power is limited Nihil agit ultra sphaeram activitatis Nothing can go beyond his power The School-men speaking of Angels in place say they are in loco definitivè that is by applying their actions to this and not to that place the Sun throws out his light and heat at a great distance yet it is bounded Now God is infinite in respect of efficacy and as he is Is there any thing too hard for me saith the Lord Whatsoever is possible he can bring to pas his power is boundless his mercy is boundless not onely in respect of duration but also in respect of operation so that God is infinite in respect of Essence therefore incomprehensible infinite in respect duration therefore eternal 5. Intelligentiâ Great things may be comprehended in the understanding of Angels and Men but God surpasseth our understandings It is impossible Magnus denotat duo magnitudinem extensionis magnitudinem cujustibet perfectionis sapientiae c. for Men and Angels to conceive the greatness of God The Angels shall be prying and prying to eternity yet never shall they see God fully perfectly and comprehensively Great is the Lord and greatly to be praised his greatness is unsearchable Psal 145. 3. When God is said to be Great it always noteth his Infinitenes Great beyond all conception of Angels and Men could they conceive his greatness God were not Infinite 'T is possible to search out the depth of the Sea of the Earth of the height of Heaven but God is a bottomless Ocean of Majesty and perfection 't is impossible to reach the height and to fathom the depth of God's Majesty you cannot come near him whom no man hath seen nor can see visione comprehensiva 1 Tim. 6. 16. his infinite Majesty will find the Angels and Saints work to eternity to find him out to comprehend him and when they have done what they can they cannot comprehend him Do not I fill heaven and earth saith the Lord Jer. 23. 24. The heaven is my throne the earth is my footstool where is the house that ye build unto me and where is the place of my rest Isa 66. 1. Thus Zophar speaks to Job Canst thou by searching find out God canst thou find out the Almighty to perfection It is high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea Job 11. 7 8 9. CHAP. IV. I Shall now lay down several Reasons to prove that God is infinite and incomprehensible 1. If God were not incomprehensible Reas 1. then there may be something which is extra Deum beyond or above or without God which hath not his being in God but these places of Scripture manifest nothing can be above or beyound God Psal 139. 7. ad 12. sheweth that there is no fleeing from God's presence and that no creature can be where God is not Job 11. He is higher then the heavens c. 2. If God were not infinite and incomprehensible Reas 2. then there would be something that is an adequate measure of his greatness If there be any such measure of his greatness then it should be the Heaven of heavens which is of the largest capacity seeing it containeth within it's compass the whole created world but this is not the measure for behold the heaven of heavens cannot contain him he is higher than the heavens deeper than the earth 3. If God were not infinite but Reas 3. finite then 't is possible that God might move from place to place as finite bodies may 4. If God were not infinite then Reas 4. it is possible for us
an â—â—imaâ—e presence as the Sun is many thousand Miles distant from the earth yet in respect of his light and heat is presenâ— to the earth A man may behold things afar off but now God is indistantially present in every place he is not a God afar off from any place creature or person but is intimately and essentially present in every place in every creature in every person so that when we say God is every where present we mean the Divine Essence is totally present in every place and in every Creature at once CHAP. V. THere is good reason why God Reas 1. should be in every place 1. God being an infinite great and incomprehensible God no place can possibly comprehend him then must he needs be present everywhere for either God is nusquà m or alicubi or ubiquâ— No where in some certain place or everywhere You cannot say he is nowhere for then there is no God You cannot say he is in some certain place for then he should â—e a finite God limited and circumscribed with local terms therefore he must be ubiquâ— every where filling all places aâ— once an infinite Being must needs be every where And in this God doth infinitely excel all creatures whatsoever the Air is every where but yet onely in it's own region the Waters of the Sea are every where in the depth but yet wirhin it's bounds the light of the Sun is of creatures most diffusive and extended over the whole Hemisphere yet the diffusion of it is bounded the solid Earth is the bounds of it but God is in Heaven Earth Hell in all places beyond all imagination at once fully and unlimitedly 2. Because every man and whatsoever Reas 2. every man doth think speak or do is in the presence of God is before God therefore God is omnipresent How is it possible that all the godly should walk before him at once and do all that they do in his presence if God were not omnipresent present with them and beholding them Enoch Abraham David did walk before him and all the godly do walk before him So as to the wicked themselves all that they do think or speak is before him And this sheweth that God is infinitely present in every man and to every man yea he is more near to us than our selves are because he knoweth the thoughts of man what they are all thy proud thoughts â—ll thy adulterous thoughts are before him and not a word droppeth from thy tongue but he heareth it altogether The Lord is said to see in secret all thy secret filthiness acted in the darkest corners dens caves and holes deserts and wildernesses the Lord beholdeth Imagine the Adulterer had his Dalilah with him as deep as the centre of the earth yet all would be acted before the Lord. Seeing then thou canst not do any thing any where at any time but 't is before God he must needs be omnipresent Darkness is as bright as noon to him therefore in vain doth the Adulterer wait for the twilight the hidden and secret holes are as open to him as the tops of houses and mountains therefore in vain do men hide their lewdness from God Thou canst go no where and sin but it is in the presence of a glorious God CHAP. VI. BEfore I make Application it will be needful to answer some Questions about God's omnipresence 1. If God be every where present Quest 1. how is it said that God is in heaven as we say in the Preface of the Lord's Prayer Our Father which art in Heaven And Psal 115. 3. Our God is in heaven These seem to denote that God is onely in heaven I answer First in respect of his Sol. 1. Divine Essence God is as much in Earth in Hell every where as he is in Heaven God is totus ubique whole God is every where 2. God is said to be in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency in two respects 1. Because in heaven he lays open and displayeth the full brightness of all his glorious perfections to the view of glorified Saints and Angels there they behold him face to face and stand continually in his blessed presence in which presence there is fulness of joy and pleasures for evermore Psal 16. 11. The beholding of God's Majesty in heaven is the eternal happiness life glory of his elect In Earth God doth not shew the brightness of his glory the most that we behold of God is but his back-parts some beams of his Divine glory in his Word and Ordinances in his Creatures and as for hell his presence is terrible to the damned he displayeth his full wrath and vengeance to them they see not a glimpse of his glory his face and his favour is eternally hidden from them That 's the meaning of that place in 2 Thess 1. 9. where it is said of the wicked that they shall be punished with everlasting destruction from the presence of the Lord that is from the presence of his favour love mercy goodness glory in which is fulness of joy and life for evermore God is present in heaven present in hell his presence in heaven is joyous as the presence of a King to a Favourite his presence in hell iâ— most terrible as the presence of a King to a Traitor 2. God is said to be in Heaven to shew the vastness of his dominion over all things in heaven in earth and under the earth Heaven is the Royal Throne of his Kingdome his â—ear his Palace his Court of Residence Psal 103. 19. The Lord hath prepared his throne in the heavens Thus saith the Lord The heaven is my thronâ— Isa 66. 1. The earth in comparison of heaven is his foot-stool Hence it is that God is said to dwell in heaven to sit in heaven to reign in heaven 2. If God be every where present Quest 2. hoâ— is it then that God is said to dwell in his Sainâ—s but for the wicked he knows thâ—m afar off I answeâ— God is essentially and indistantiâ—lly Sol. present to the wicked as well as to and in the godly God is the preserver of both in their beings in him both the godly and the wicked live movâ— and have their bâ—ing But God is said to dwâ—ll in tâ—e godly by the presence of his gracâ— by the presence of his comfortable favour and in respect of his rule and government of their heart the hearts of his Saints are his Throne Palace Seat and House as Heaven therefore every godly man's heart is an heaven Et Deus in illo coelo 2 Cor 6. 16. he is said to dwell in them and walk in them But so he is not present to the wicked they are voâ—d of all grace their hearts are very dens and prisons and very hells of sin the throne of Satan the Prince of the Air by whom they are ruled and led captive at his pleasure Eph. 2. 2. It is said of
glorious Being every Atheist doth as much as he can to destroy God to un-God him to throw him out of his Throne to pull him out of Heaven 3. We should oppose Atheism as it is a mother of all prophanesse and abominable licentiousnesse for when men shall shake off the fear of a God they will then fear to commit no sin they will drink down iniquity like water no abomination shall come amiss to them When the Apostle gives us in a whole bed-roll of sins There is none that understandeth and seeketh after God They are altogether gone out of the way and become unprofitable their throat is an open Sepulchre c Whose mouth is full of Cursing and Bitterness Their feet are swift to shed blood destruction and misery are in their wayes and the way of peace they have not known he laies down this as the ground of all There is no fear of God before their eye Rom. 3. 11. to 18. Where the fear of a God is not there all manner of prophanesse will abound 4. Atheism is such a sin as is not found in Hell for the very Devils do believe and tremble Jam. 2. 19. they know there is a God acknowledge him to Be Atheism is not to be found in Hell Fuller's p 〈…〉 State On Earth are Atheists many In Hell there is not any He that now denies there is a God is more vile then a Devil indeed they that will not now be convinced by the works of God the torments of Hell will make them to acknowledg a God CHAP. VI. IF there be a God your consciences Use do prove to your faces that there is a God he is cleerly seen in his works and you all professe you believe there is a God then that God is to be worshipped shew me thy belief that there is a God by thy Worshiping and serving him otherwise thou art worse then the most barbarous Infidells who Woâ—shipped that which they acknowledged for their God What are there worse Atheists found among us then among barbarous Infidells I tremble to speak it that it is so is most certain there are no worse Atheists then those that know and assent there is a God yet in Words and Works deny him Tell me O Atheist Why did God make thee what to serve thy lusts to serve this World to serve men to serve Devils every Child will answer God made me to serve him Shall God be frustrated of his end will you rob God of his service of his Day of his Worship of his honour and glory why doth God give men up to their hearts lusts here and hereafter to eternall vengeance but because they saw the invisible God-head in his visible works and did not glorifie him as God Rom. 1. 23. An unclean Adulterer and an Atheisticall Drunkard do worse they change the incorruptible God into a base lust Moreover if there be a God here 's terrour for the Wicked comfort for the Righteous 1. Terrour for the wicked However you spend your daies in the fulfilling of your base lusts and jeer at such as give not up themselves to work Wickednesse as you do and though you live a while as if there were no God yet know it shall be ill with you because there is a God for he will be avenged on all the Wicked of the Earth and rain down fire and brimstone from Heaven upon all such rebellious miscreants that they shall be forced to say Verily there is a God that judgeth in the Heavens if there be a God then know for certain there is an Hell of horrour and darknesse for all ungodly Atheists 2. Here 's comfort for the Godly all ye that now fear God beleâ—ve in him honour and obey him know ye it shall be well with you howevâ—r it fare with you for the present it shâ—ll be well with you in the end maugre all the malice of men and Devils walk on boldly in your uprightnesse although you meet with Wolves and Lions in the way of holinesse you shall be rewarded because there is a God that loveth righteousness If there be a righteous God then verily there is a reward in store for righteous men and a time coming when the wicked shall be turned into Hell with them all that forget God then shall all Atheists admire them whom they abhorred and glorifie that God whom in works they now deny A Discourse of The Unity of the Godhead 1 COâ— 8. 4 5 6. We know that an Idol is nothing in the world and that there is no other God but one For though there be that are called gods whether in heaven or in earth as there be Gods many and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him CHAP. I. THe occasion of these words was a Case of Conscience among the Christians in the Church of Corinth concerning things offered to Idols Whether it were lawfull for any to eat the flesh which was offered in sacrifice to them and to be present aâ— such Feasts S. Paul answereth the Case and resolves the doubt in this and the two following Chapters but more especially in this and in the end of the tenth Chapter In this Chapter he layes down two main grounds of Christianity 1. Concerning Charity That Christians ought to walk according to the great Rule of Charity which aims at the good of the weak Breâ—hren and not according to their private and greater measure of knowledge Knowledge puffs â—p â—ills us with pride but Charity edifieth the weaker Brethren 2. He sheweth what God is and what aâ— Idol is That God is but one and all Idol gods are nothing in these Verses In the words ye may see four things 1. A Negation of Idols to be gods vers 4. 2. A Concession of the Worlds Idolatrous Judgment about God ver 5. 3. A main fundamental Position acknowledged by all Believers and by all that there is but one God 4. A Description of this one God vers 6. Now for the plain opening of the Words We know that an Idol is nothing c. We know that is We evidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know and are fully perswaded that an Idol is nothing An Idol is said to be nothing in these respects Nothing is taken two ways 1. Negativè negatively when it is a denial of it to be any thing at all in rerum naturâ So an Idol is not said to be nothing for it is something the carved stocks and stones the host of heaven as the Sun Moon and Stars the sublunary creatures as Men c. are true natural things exposed to our view 2. Nothing is taken privativè privatively which is a denial of that which it is taken or conceived to be oâ— to represent So an Idol is nothing Or else an Idol is said to be nothing in these respects 1. Though an Idol be
something for matter and form yet it hath nothing of the nature of a God in it therefore the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Idol is according to some quasi non est Deus it is not God it hath not power and strength to help and comfort or to do any good or evil they are good for nothing they will not help in distress they cannot save nor destroy Eyes have they but they see not ears but they hear not hands but handle not They that made them are like unto them 2. 'T is nothing in opposition to that which is true and real the very same thing we conceive it to be but an Idol is an empty foolish vain fiction so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth vanum a vain thing mendacium a lying thing a lie as Isa 4. and Idols are called vanities by the Prophet Jeremiah both are spoken of Idol Gods 3. 'T is nothing The Apostle here speaks of Idols by way of contempt an Idol is nothing it is not taken adjectivè but substantivè it is nihil id est res nihili nothing that is a thing of no worth at all a thing good for nothing and in this sense they are likewise called Vanities because they are for no purpose at all 4. An Idol is nothing by way of representation an Idol doth not represent God to us an Idol is not the resemblance image shape or figure of the true God to us therefore it is nothing therefore it is unlawfull to make any Image of God because expresly forbidden therefore Papists are gross Idolaters in making the image of God like to an old man because called the Ancient of dayes it is impossible to make a representation of God because God is invisible 5. 'T is nothing because an Idol can do nothing Can any of the Vanities of the Gentiles cause rain Jer. 14. 22. 't is spoken of Idols And God upbraids them by the Prophet Isaiah chap. 44. vers 9 c. And Elijah mock◠the Priests of Baal that cut themselves with Knives and Lancers crying ou◠from morning until noon O Baal hear us but when there was no voice nor any that answered Elijah derided them and said Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or paradventure he sleepeth and must be awaked 1 Reg. 17. 27. In the World By it we are to understand the whole Universe in heaven and earth that is all the Idols which are figures or shapes of heavenly or earthly things are nothing Ver. 5. In this verse the Apostle prevents by a Concession what they might object to him The Gentiles acknowledg many Gods in heaven and in earth how can there be but one God 'T is most true saith the Apostle There be many that are called Gods and were worshipped as Gods as in heaven they worshipped sun moon and starrs in earth men as Jupiter Saturn their Images in the Sea Neptune under the earth Rhadamanthus and Proserpina but all these are nothing they are the vanities of the Gentiles these many Gods and Lords cannot make up one God or Lord they are all seigned Gods Ver. 6. But unto us there is but one God here the Apostle explodes the Heathenish fables of the many Gods and sheweth that Christianity doth acknowledg and Christians do believe and profess but one God let the heathen make to themselves as many Gods as the world hath creatures in it yet we acknowledg but one God Here the Apostle set◠forth God with three Epithets 1. He is the Father whether it be taken essentially for the first Person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Three persons still it denotes but one God 2. He is said to be the efficient cause of all things of whom are all things 3. He is the last end of all things and we in him Hence I note That there is but one God CHAP. II. CHristians and Christian Religio◠acknowledg but one only God Hear O Israel the Lord our God is o◠Lord. Deut. 6. 4. Is there a God beside me yea there is no God I know not any Isa 44. 8. I am the Lord and there is none else there is no God beside me Remember the former things of old for I am God and there is none else I am God and there is none like me Isa 46. 9. The first Commandement runs thus Thou shalt have no other Gods before me And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17. 3. In the handling of this I will do these things first I will shew how God is said to be One then give the grounds of Polytheism or how it came to pass that men did imagine moe Gods then one and then make Application A thing is said to be One diverse ways 1. Aggregatione as many stones make but one heap many parts make but one whole thing one body so God is not one because there are not a multitude of Gods to make one 2. A thing is one consensu by consent as many persons may be as one by their mutuall consent as three witnesses testifying one thing so God is not one 3. A thing may be said to be one genere or specie as the Logicians have it man is one kind of living creatures so Peter or Paul is but one in number or one individually contained under the specifical kind of Man though Peter be one individual person yet there be moe men beside him so God is not one 4. A thing is said to be one essentia or natura or numero as that it hath no parts nor genus nor species to be contain'd under so God is said to be one He is one by nature and essence as that he is but one in number or rather ante numerum though there be three persons by number yet there is but one only God ratione essentia so Luther speaking of the Trinity said it is unissima Trinitas or this God is one not unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this would take away the plurality of Persons now God is not one unitate hypostatica by a personal unity but God is one onely unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non unitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by unity of Essence not unity of Person 5. God is said to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the onely God and none beside him he is one per remotionem plurium he excludes all other Gods there is no God in heaven or in earth but this one onely God John 17. 3. That there is but one only God Arg. 1. these arguments are able to evince Because there can be but one most perfect Being therefore of necessity but one God who is essentially and originally perfect the very fountain of all good and the perfection of all created beings God is solus
Lord God of Hosts his name is called by the name of The Lord of Hosts that dwelleth between the Cherubims 2. Sam. 6. 2. He is called the Lord of Hosts for two reasons 1. To shew that he is the sole commander of all creatures in heaven and in earth The Angels they are his Host A multitude of the heavenly Host Luke 2. 12. The Sun Moon and all the Stars are called his Hosts all creatures in the World are the Lord's Host's 2. To shew that God is instar exercituum omnium instead of all Hosts and Armies Then be ye all exhorted to be on Use 1. God's side for his side is the strongest and will be the conquering side he will give an Eternall overthrow to all his enemies 2. Then let the Enemies of God be horribly afraid because every day they walk in the midst of God's Armies take heed you scoffers at Religion ye persecutours of his Righteous Isaac's Take heed ye Drunkards how ye provoke God to anger For if he give a commission to any of his Armies and command the least creature in his Hosts to fall upon you ye are destroyed for ever 7. God nameth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One the Holy One of Israel Psal 71. 22. If God be Holy then he cannot Use 1. endure any Sin he must needs hate Sin and Sinners Thou art of purer eyes then to behold evil and canst not look on iniquity Habak 1. 13. Thou art not a God that hast pleasure in wickednesse neither shall evil dwell with thee the foolish shall not stand in thy sight and thou hatest all workers of iniquity Psal 5. 4 5. 2. Labour to be Holy as he is Holy As he which hath called you is Holy so be ye Holy in all manner of Conversation Because it is written Be ye Holy for I am Holy 1 Pet. 1. 15 16. God is free from all vice There are three other names whereby God hath made himself known and they are called his Essential names because they do denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his being and all from one root havah or hadiah esse to be The first is Exod. 3. 14. Eheje I am that I am or I will be what I will be some make this name to be Gods extraordinary name That of our Saviour Rev. 1. 8. I am he which is and which was and which is to come is the Interpretation of this name Damascene saith this name Damasc containeth all things in it like a vast and infinite Ocean without bounds The reason why God nameth himself I am that I am or I will be that I will be is because he is the Being of Beings subsisting by himself as if he should say I am my Being I am my Essence my Existence differeth not from my Essence because I am that I am and as I am so I will be to all Eternity the same yesterday to day and for ever there is no shadow of change no variablenesse at all in Me. The second Name is Jah Sing unto God sing praises to his Name extol him that rideth upon the Heavens by his name Jah and rejoyce before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him Psal 68. 4. Now this name Jah is but the contract of Jehovah Jah nihil est aliud quam nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatum quod Ebraice doctissimi viri judicant idque per sâ—ncopen qua aliquid è medio dictionis eximitur contractio autem syncopica apud Ebraeos siâ—ri soleat reducta voâ—ali consonantis sequentis ad antecedentem ut cum hac in unam vocem coalescat â—ndè eâ—iam sequi vocales illas esse nomini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprias camets terâ—â—am esse camquè propriam Tetragrammati vocalem Rivet exercit 14. in Genes and signifieth the same or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is The last name is here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah this is his memoriall to all generations Jehovah Eloha Abraham the Lord God of Abraham Exod. 3. 15. This name was used always when the Priest blessed the people Num. 6. 24 25 26. The Lord or Jehovah bless thee and keep thee Jehovah make his face to shine upon thee and be gracious to thee Jehovah lift up his countenance upon thee and give thee peace It was thrice repeated And this Name they were commanded to swear by Thou shalt fear Jehovah thy God and swear by his Name Deut. 6. 13. The Jews had many grosse conceits of this name and fearing to use it say for it Adonai scarce any but the Priest used it they call it Nomen Dei Zanch. de â—ib Eloham lib. 1. cap. 12. ineffabile but this name Jehovah is not unspeakable in regard of the Name but in regard of the Essence of God set forth by it as Zanchy noteth The Jews observe that in God's Name Jehovah the Trinity is implied Je signifies the Present-tense Ho the Praeter-perfect tense Vah the Future and S. John alludes to this name Rev. 1. 8. Which was which is and is to come The Jews also observe that in this name Jehovah all the Hebrew letters are literae quiescentes that denote rest implying that in God and from God is all our rest every godly man is like Noah's Dove he can find no rest nor satisfaction in any creature but in God God is the godly mans Ark of rest and safety CHAP. III. HEre I will do two things First I will shew what this Name implieth and then draw some observations from it 1. It implieth his Eternity which is excellently interpreted Rev. 1. 8. I am Alpha and Omega the Beginning and the ending saith the Lord which is and which was and which is to come 2. It implieth that God hath Being from himself and subsisteth alone by himself that he is absolutely an independent Being he onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That he is ens entium the efficient Being of all things he giveth to all creatures their Being to Angels their spiritual and intellectual being and to men their being In him we live move and have our being Act. 17. 28. 4 It denoteth that God is most true constant and faithful in his promises as here in the Text Your Fathers knew me by the Name Almighty or El Shaddai that I am a God All-sufficient that I am a rich God by giving them riches a strong God by protecting and defending them and helping them in their straits and extremities 'T is true I did promise to deliver them out of the land of Egypt to give them the land of Canaan for their possession to take them for my peculiar people from among the nations but they saw not the fulfilling of these promises as now you that are their seed shall see for you shall see that I am a God constant and faithful in all my promises made to your Fathers for I will make them good to you because I am Jehovah CHAP. IV. THe
Gods subsistence whose name is I am I will be 4. When all things shall come to nought friends riches health strength life and all and shall subsist no longer in thy self then God will subsist and make thee to subsist in eternal glory then will he say I am that I am thy reward to eternity thy happiness to eternity thy eternal comforter thy eternal God This sheweth the happiness of all Use 3. Gods servants because God doth ever subsist to direct them in all their ways to protect them in all their dangers to comfort them in all their tribulations and abundantly to reward them though they run thorow a thousand changes yet the Lord subsisteth the same to them and carries them thorow as upon Eagles wings let a christians condition change yet God will never leave him nor forsake him Then extol the name of this great Use 4. Jehovah Psal 68. 4. that is acknowledg that God onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of himself and subsisteth by himself that God onely is Riches are not Prov. 23. 5. honours pleasures are not but God onely is by him thou dost subsist CHAP. VI. A Second point I draw from this that the Lord is Jehovah shall be this That the Lord will make good all Observ his promises to his Church and people because he is Jehovah 'T is said that now to them he will be made known by his name Jehovah that he is a God giving being to his promises commanding a full and due accomplishment of them In the handling this point I will do these four things 1. I shall shew the meaning of being made known by the name Jehovah Then 2. I will prove the point by Scripture then by reason 3. I will give the Rules concerning Gods fulfilling of promises 4. Then make Application 1. My name Jehovah implies these things in reference to his promises 1. That I the Lord am faithful in my promises will not deceive those that put their trust in me Let men believe what my mouth hath spoken and my power shall make my word to come to pass 2. That I the Lord am true in my Use 1. promises God is not as man or as the son of man he cannot lie promise one thing and mean another but what the Lord promiseth he decreeth to do Gods actions shall be and are as good as his words Hath the Lord promised deliverance from all trouble pardon of sins peace of Conscience grace and glory every good thing you shall see him true in all failing in none but all shall be made good to his Church and people 3. That I the Lord am constant in my promises Hath the Lord promised this or that mercy to his Church and people he will never repent of his promises Men often waver after promises made he will not waver nor breed suspicion in our hearts the Lord will firmly stand to his word I the Lord have made promises of mercy to my people the word is gone out of my mouth I will never go back from my word all the mercies and good things promised shall accompany my word The Lord hath said of his name Jehovah This is my name for ever and this is my memorial unto all generations Exod. 3. 15. A memorial of what things It is a memorial of Gods faithfulness truth and constancy in his promises that all succeeding generations shall see and acknowledge God to be faithful true and constant in keeping promises in full and due accomplishment of them I will ever be known to my Church and people by the name Jehovah CHAP. VII Sect. 1. NOw for proof of the Point first by Scripture The Lord glorieth in this title a God keeping Covenant what doth bind himself by promise in a Covenant he will not fail in one condition on his part he is circumstantially punctual Behold what he speaks of his Faithfulness in keeping Covenant Jer. 31. 35 36. Thus saith the Lord which giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night which divideth the Sea when the waves thereof roar the Lord of Hosts is his name If those ordinances depart from before me saith the Lord then the seed of Israel also shall cease from being a Nation before me for ever That look as the ordinances of the Sun Moon and Stars of Day and Night remain firm unalterable so shall his Promises and Covenant made to his Church and People be as firm and unalterable And v. 37. he addeth If Heaven above can be measured and the foundation of the Earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. As he proveth the immutability of his Covenant and Promises from the immutability of the natural ordinances so here he proveth it from an impossible thing As 't is impossible to measure Heaven to search the Earth to its center so it is impossible that ever the Covâ—nant between God and his People should be broken All the ways of the Lord are mercy and truth Psal 25. 10. These two are coupled together because God truly performeth what he promiseth to his People sc his mercies his promises of pardon of sins sanctification life eternal direction of his people in the way to eternal life this is his way of mercy His way of truth is to fulfil these promises to command these loving kindnesses to come to all his people this is his way of truth Now these are called the ways of Jehovah because it is Gods constant and faithful course truly to perâ—orm his promises of Mercy S. Paul tells us 2 Tim. 2. 13. If we believe not yet he abideth faithful he cannot deny himself Though men should mistrust the fidelity of his Word and give no credit to him yet God abides faithful and constant in his Promises he cannot lie he will not deny himself Now God will perform all his promises because his Name is Jehovah It is observed by Zanchy that as often as God in his Prophets doth promise any great Mercy or threaten any grievous Judgment he makes mention of this Name Jehovah I am the Lord or Jehovah Take some instances for all Jer. 31. 31 32 33 34. a place full of federal Promises to his Church concerning his putting his Law into their inward parts and writing it on their hearts of enlightening their minds and pardoning the sins of his people and such like there he mentioneth this name divers time Thus saith the Lord or Jehovah Thus saith Jehovah I will make a new Covenant with them Thus saith Jehovah I will put my Law in their inward parts c. Thus saith Jehovah I will forgive their iniquities c. to shew that he will make good his promises they shall surely be pardoned they shall be sanctified they shall obey me The fifth Chapter of Ezekiel is full of severe threatnings of fearful Judgments and that those threatnings
what the Lord Jehovah doth fot thee it is for the best 3. That the Lord performeth his Promises in his own time not in times that we prescribe to him Heb. 4. 16. He will give grace and mercy in a time of need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opportunum auxilium for a seasonable aid It is said 2 Cor. 6. 2. In a time accepted have I heard thee and in the day of salvation have I succoured thee Therefore blessed is the man that waiteth always when Gods time begins to dawn then mercy shall shine forth The Israelites did endure a long and sore bondage in Egypt did groan heavily yet Moses came not to deliver them till the appointed time came 4. When God's determinate time is come then he will be made known by his Name Jehovah the Lord is very punctual in the observation of moments days and years as the deliverance of Israel out of Egypt was at the end of 430. years determined before and then Moses came at the fulness of time Christ came in the flesh so in the fulness of time pardon of sin peace of conscience comfort and deliverance shall come or whatsoever it be thou standest in need of When we would have things done in our time the Lord answers us as Christ did his Mother complaining there was no Wine Woman what have I to do with thee mine hour is not yet come Joh. 2. 4. When his hour was come then he turned Water into Wine So when thou art in affliction thou prayest Lord comfort now send deliverance now send assurance now our Saviour answereth My time is not yet come when that is come then will I turn thy Water into Wine then be it unto thee according to thy faith 5. Now the Rule for temporal Promises is though godliness hath an interest title and claim to all the Promises of this life yet the Lord performeth not all the promises of this life to all that are Godly but gives to all that which is good for them Now the goodness of an outward thing lies not in the nature of a mercy as in the conveniency and fitness of the mercy to thy heart Though godly men can lay claim to all Promises yet all godly men have not fit hearts for all Promises As for instance Every godly man hath the promises of Riches of Honours of Long-life but every godly man hath not an heart fit for Riches or Honours Should God give them Riches they would perhaps wax proud careless loose wanton and their hearts being puffed up would make them kick and spurn against God therefore God in his wisdome debarreth them from Riches When godly men put temporal promises in suit in the Court of Request God answereth them as our Saviour answered the Mother of Zebedee's children that desiâ—ed that her two sons might sit one at his right hand the other at his left hand in his Kingdome Ye know not what ye ask can ye be baptized with the baptism that I am baptized with So ye may ask for Honours and Riches but ye know not what ye ask saith our Saviour can ye be poor can ye be contented can ye be meek and lowly can ye endure tribulation and persecution for righteousness sake CHAP. IX NOw I proceed to make Application of the Point The first Use shall be for terrour to Vse 1. all such as go on in their sins hearing what the just and faithful God doth threaten The Lord Jehovah is as true faithful and constant in his threatnings as in his promises what he hath spoken shall undoubtedly fall upon the generation of the ungodly he will be made known to the wicked by his name Jehovah in the full execution of his threatnings as in the full performance of his promises to the godly and both in due time As in Heaven all the Saints will put their seals to the Lord's truth and faithfulness in his promises so in Hell all the damned will put to their seals that God is true in his threatnings Lay your ears a while to the gates of Hell and hearken to the howling outcries that the damned Drunkards make crying out to those that were their pot-companions that are yet upon the face of the earth Oh ye swinish Drunkards that are yet living believe what your faithful Ministers say unto you from God it is most true what you have been told that no Drunkard shall inherit the Kingdome of God God hath made himself known to us to be Jehovah faithful in his threatnings to us poor creatures Attend to the howling of the damned in Hell and may ye not hear them cry out to you Hearken ye proud wretches will ye proud creatures see that God resisteth the proud oh look upon us that are turn'd into hell for our pride we see we feel now the cursed fruits of our pride Then will the adulterer and the lustful wanton cry out to their companions here upon earth that went with them to harlots Houses Oh we burned in lust and now we suffer the vengeance of eternal fire the Lord hath now made good his threatnings against us Consider what God speaks of his threatnings in Ezek. 5. 13. 15. Then shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted and they shall know that I the Lord or Jehovah have spoken it in my zeal when I have accomplished my fury in them so it shall be a reproach and a taunt an instruction and an astonishment unto the nations that are round about thee when I shall execute judgments in thee in anger and in fury and in furious rebukes then he confirmeth it thus I Jehovah have spoken it Threâ— things I will commend to the consideration of all persons concerning Gods threatnings 1. Consider seriously the Lord who threatens thee he is not a man that he will repent he cannot lie but what his mouth hath uttered shall come to pas if he hath threatned damnation to thee O impenitent sinner damnation shall be thy portion if God hath spoken against such a Nation People or Peâ—son that they shall be pluck't up and destroyed it shall certainly come to pass except they repent 2. Consider how God hath threatned and also executed judgment accoâ—ding to his threâ—tnings upon the woâ—ld the old world was drowned according to his threatenings by his name Jehovah he was made known unto them He hath inflâ—cted his judgments upon the Church the vequintessence of the whole world Jerusalem was threatened Jerusalem was accordingly plagued he hath inflicted Judgments according to his threatnings upon his own children the very quintessence of his Church David a man after Gods own heart felt the force of his threatnings And as for particular persons let drunkards look upon Belshazzer let Adulterers look upon Zimry let all profane persons look upon Esau let Worldlings consider Judas and as our Saviour said to the Jews speaking of the death of those men upon whom the Tower of
to conceive something may be greater than God but it is impossible for the understanding of Men or Angels to conceive a thing may be greater than God See in what manner the Prophet prayeth to God and then tell me whether we can conceive any thing greater than he Jer. 32. 17 18 19. Ah Lord God behold thou hast made the heaven and the earth by thy great power and stretched-out arm and there is nothing too hard for thee Thou shewest loving kindness to thousands c. The great the mighty God the Lord of hosts is his name Great in counsel and mighty in working For thine eyes are open upon all the ways of the sons of men to give every one according to his ways and according to the fruit of his doings He is called the blessed and onely Potentate the King of Kings and Lord of Lords Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. Now these three things may fully evince that God is infinite and incomprehensible 1. Because God is absolutely and eminently perfect not so much as a negative imperfection is in God All perfections are his essence or rather his essence is all perfections all infinite power infinite mercy infinite justice infinite wisdom therefore he is called Pelagus essentiae a sea of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may behold great perfection in the creatures Angels are great in power great in wisdome but all the perfections that are in creatures are but as a drop of a bucket in comparison of the main Ocean they are as nothing 2. God is infinitely powerful therefore infinite in his essâ—nce that he is infinite in power witness his Creation of the world there is an act and work proper onely to infinite power witness the upholding the whole world by the word of his power 3. From his great Creatures which he hath made we may apprehend the Iâ—finiteness of God Quod efficit tale est magis tale ex pede Herculem The Earth and Water are a vast and great globe the Heaven especially the Heaven of Heavens is of a most vast and inconceiveable circumference the very Sun and but one Star in the Heavens is far greater then the World is now if God hath made such great things he must needs be infinite see what the Scripture speaks of the great creatures in comparison of God Isa 40. 10. Who hath measured the waters in the hollow of his hand and meted out heaven with a span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance Behold the Nations are as a drop of a Bucket and accounted as the small dust of the ballance behold be taketh up the Isles as a very little thing All Nations before him are as nothing they are counted to him lesse then nothing and vanity ver 15. 17. CHAP. V. IF God be infinite hence you may Vse 1. learn what an evil sin is that it is an infinite evil because it is committed against an infinite God We measure sin by the act and not by the object the act is transient it passeth away an idle word a vain thought a vain thought as a vain thought is little and so we are apt to think the sin little because we measure it according to the act not by the object against whom it is committed Men make nothing of an Oath of a Lye of being drunk even such gross sins as these are bâ—cause they measure them by the act but this is but a wrong Rule to measure your actions by you must measure sin by the object against whom it is committed which is God and so every sin is an infinite evil Thy idle words are infinite evils because sinâ— against God much more thy blasphemies Words spoken against the Kâ—ng and a small wrong done to his person is Crimen laesae Majestatis is high treâ—son but worâ—s spoken against an ordinary man are not so because 't is the King against whom they are spoken makes them treasonable and brings death and destruction to him that speaks them Hence it is that God will punish every sin with an infinite punishment in respect of duration those sins of which thou makest no reckoning the infinite God will inflict wrath upon thy soul for them Thou makest no matter of thy idle words and vain thoughts oh know that God will punish thy idle words and vain thoughts with infinite wrath Psal â—0 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath Here is an Use of singular Comfort Use 2. to all broken-hearted sinners God's mercies are infinite his mercy is incomprehensible You think your sins are greater then can be pardoned yet though thy sins be great and numberless God's mercies are infinitely more infinite Thou canst not out vie God's mercies Lay down as many sins as thou canst at stâ—ke God will lay down infinite multiâ—udes of mercies Turn thou from thy wicked ways and believe and prove whether the Lord will not pour down mercies that there shall not be room enough to receive them God will abundantly pardon For my thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher then the earth so are my ways higher then your ways and my thoughts then your thoughts As if God should say your thoughts are that you are the most notorious sinners that are that your sins are unpardonable you think with your selves is it possible that such a sinner should find mercy Will God be gracious to such a vile wretch as I am Thou hast saith God too shallow thoughts concerning me my thoughts are not like thine thy thoughts of my way of mercy are but finite poor conceits but my thoughts of love and mercy to broken hearted sinners that humble themselves unfeignedly are like my self infinite I have infinite thoughts of mercy toward you I have infinite thoughts of mercy for you for as the heaven is higher then the earth so are my ways higher then your ways and my thoughts higher then your thoughts Isa 57. 7. 8. 9. When men do think their sins unpardonable what do they they but make God finite his mercies finite his mercies comprehensible 3. If God be an infinite majesty Use 3. this may serve as an use of instruction to us 1. Then it concerns us to behave our selves with all humility and reverence when we draw nigh to God by how much greater a prince is the more reverence we shew to him God is great infinite majesty therefore worthy of all fear submission and reverence the Angels in heaven cover their faces standing in His presence Isa 6. Beholding his infinite and most glorious majesty and their own nothing this is Solomon's exhortation to all that pray to consider what
a God he is to whom they pray Eccles 5. 2. Be not rash with thy mouth c. For God is in heaven and thou upon earth God is a glorious infinite majesty thou a poor vile worm therefore fear and tremble before him when he beholdeth men behaving themselves irreverently irreligiously in his worship he curseth the man and his service Mal. 1. 14. 2. It instructeth us what a most noble service Gods service is the greater the Person is the more noble is his service it is far more noble to serve Kings than to be a keeper of sheep God is a great King an infinite majesty infinitely exceeding all the Majesty and state of earthly Kings to serve him then and to be his favourite is far more noble than to serve Kings and Emperours Theodosius thanked God more that he was a Christian than an Emperour there 's no title in comparison of this to be the servant of the great and infinite God Great personages can give great gifts to their servants but God will give infinite eternal rewards to all his faithfull servants not the half of his Kingdome but his kingdome to his servants 4. If God be infinite it further Use 4. teacheth us three things 1. That this great God should have all our affections pitch upon him rooted and established in him he is worthy of all possible love possible fear possible joy we may over-love all things except God we may over-love our own selves our wives our children the creatures and sin greatly in loving them but we cannot over-love God he is incomprehensible in respect of our love to him as well as in our conceiving of him God is worthy of more love than your hearts are capaple of love The Angels and blessed Saints burn with Love and shall burn with love to him to all eternity and yet they shall never love him enough God is infinitely good infinitely glorious and therefore deserveth infinite love and indeed none love God with a comprehensive love but himself If ye were the sons of a Father who is infinitely wise infinitely powerful infinitely blessed and glorious how would your natural love be toward him such a one is the Lord our God 2. It teacheth us whether we should go for satisfaction even to God who iâ— infinite and therefore can satisfie the vast desires of man We see finite things cannot satisfie we spend ouâ— thoughts and strength to seek satisfaction in the creatures and all in vain because they are vanity finite things cannot satisfie our infinite desires 'T is God that is infinite that fills Heaven he can fill our hearts with all desirable and possible good The whole soul will be satisfied with God he will fill the understanding with knowledge as he is infinite in wisdom he will fill the will and affections with good as he is infinitely good The eye is not satisfied with seeing nor the ear with hearing nor the heart with desiring because when a man hath seen and heard many things God will satisfie both ear eye and heart Psal 17. 15. 3. It sheweth the wretched madness of most men who spend all their thoughts time affections and labour about poor finite transitory things as worldly Glory Honours Riches c. and neglect God and embrace these shadows these dreams before an infinite God in whom is infinite Glory Honour Riches who is an infinite treasure of all perfections If God be thy portion then hast thou infinite Honours Riches because thou hast an infinite God if thou enjoyest the world and hast a world of Honours of Riches and all worldly Goods and hast no interest in God nor right to him thou art infinitely poor wretched and miserable It is St. Augustins Meditation Should I hear God say to a man here are Riches for thee there are Honors for thee live every day as merry as the Sunshine but nunquam videbis faciem meam thou shalt never see my face I should say much good may the World do such a man I should not envy him A godly man on a Dunghil is better than Ahashuerosh in all his Glory Paul and Silas did sing in the Dungeon because they had God there when Belshazzer wanting him did tremble in his Palace in the midst of his mirth and musick If God be an infinite God then let Use 5. this great God be thy confidence he is infinite in power trust to him he is able to do what is possible to be done for thy good he can do more than thou canst aâ—k or think He is infinitely wise therefore can order dispose all things aright though for the present they go cross to thy hopes and desires yet in the event they shall be for thy good He is infinitely good trust to him in thy wants he can fill thy heart with good thy Barns thy Purse with good God being a great God must be Use 6. greatly praised 't is the Psalmists own use Psal 145. 3. Great is the Lord and greatly to he praised We use to praise great things that are good and excellent we use to praise and commend wise powerful things the Lord is great and infinite in power wisdom goodness give him the glory of his greatness whatsoever excellencies are in the creatuâ—e consider how all are eminently infinitely in God the World is great but God is greater A Discourse of Gods Omnipresence Jer. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off Can any hide himself in secret places that I shall not see him Do not I fill Heaven and earth saith the Lord CHAP. I. I Proceed from God's Infiniteness to his Ubiquity or Omnipresence which well followeth from his Immensity and Infinitenes for if Gods Essence be infinite bounded with no place then God must needs be essentially present everywhere In these words the Prophet confuteth that gross and Atheistical conceit both of Hypocrites and wicked men That God takes notice of things that are done near him but not of things afar off of things done in publick view not in secret he may behold Absalom committing wickedness on the house-top before the Sun but beholds not what men in their secret closets and in dark places do act they think God can no more behold them in the dark than men can do The Prophet or God by him testifieth to these Atheists that he is a God afar off as well as at hand he beholds and seeth what is done in the earth as well as what is done in the Heavens and is as present to thee when thou thinkest thy self afar off from him as when thou wast more nigh Suppose thou hidest thy self in secret places thinking that thou mayest hide thy self and actions from his sight it is in vain Go slie hide thy self under Mountains or ar deep as the centre of the earth or wrap thy self up in Clouds yet the Lord is present and beholds thee and will judge and damn thee for thy secret sins
c. 3. They are such as tyranically and barbarously abuse the people of God lâ—ke wild Bores in the Lord's Vineyard treading down his people like mire in the streets miserably afflâ—cting and persecuting them They break in pieces thy people O Lord and afflict thine heritage They slay the widow and the stranger and murder the fatherless Vers 5 6. where he amplifieth their barbarous cruelty in that they spare none unto the destitute widows the poor fatherless children the helpless and friendless strangers to whom all compassion should be shewen they shew cruelty In the seventh verse is the depth and height of their impiety the fountain of all their impudency and cruelty and ungodliness viz. they perswade themselves that God beholds them not and what they do in earth They say the Lord shall not see neither shall the God of Jacob regard it Hence they run into all wickedness with greediness and resolve so to do because they think God knoweth not them nor their mischievous doings and so they shall escape divine vengeance Now in the Text the Psalmist upbraids them for that Atheism and tells them that God takes notice of all their wickednes he understands and knoweth all that they do and will take vengeance on them Understand O ye brutish among the people By brutish some understand the ordinary common people of the world But it is rather meant of those men whether high or low noble or base rich or poor that are Enemies to God's people and yet think God seeth them not acting their wickednes he saith of such they are no better then brute creatures they know God no more than the Horse or the brutish Ass Understand that is know and take this for an undoubted truth that the Lord sees and knows what ye do Now see how he doth illustrate and prove it He that planted the ear shall not he hear He that gives man the hearing ear he much more must hear himself there is for all your words your hard proud and ungodly speeches He that formed the eye shall not he see He that gives man the seeing eye shall not he much more see there is for all your actions He that chastiseth the heathen shall not â—he correct He that hath taken vengeance upon others that hath drown'd the World burnt up Cities with fire and brimstone shall not he take vengeance upon such proud insolent wretches as ye are He that teacheth man knowledge shall not he know i. e. He that hath given to man an understanding faculty whereby he is able to know and perceive things shall not he much more know what is done the Lord knoweth your vain thoughts vers 11. much more your outward actions CHAP. II. SO then from these words hear see and know I purpose to handle the glorious perfection of God's Wisdom and Knowledg Thence I observe That God is an all-knowing and wise Observ God You see here how God knows all our words actions and thoughts for proof of the Point read Job 28. 23 24. God seeth and knoweth all things far and near all that is under the heavens as well as above the heavens All things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. that is all things are known of him perfectly and evidently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are with the causes and reasons of things Act. 15. 18. Known unto God from the beginning of the world are all his works I shall fuâ—ther prove the Point in the explication of God's Omniscience which I will plainly thus describe God's knowledg is that glorious Descript Attribute whereby he perfectly knows all things whatsoever Here I will shew â—hree things 1. Some Distinctions of God's Knowledg 2. The Object of his Knowledg 3. The manner and Properties of this his Knowledg As to the distinctions of Gods knowledg 1. There is scientia simplicis intelligentiae which is the knowledg of things that were are or shall be or may be though actually it shall never come to pass whatsoever his power can do he knoweth many things he can do which he will not do these he perfectly knoweth 2. There is scientia Visionis which is God's knowledg of all things that were are or shall be because they are necessary free or contingent This knowledg in respect of things to come is called praescience or foreknowledg but in respect of things past and present it is called knowledg There is this difference between Gods knowledg and foreknowledg of things 1. His knowledg is general of all things whatsoever his foreknowledg is of things to come 2. His knowledg is of objects internal and extrinsecal his fore knowledg is onely of extrinsecall objects 3. Knowledg is properly in God fore knowledge is improperly in him because 't is in respect of things themselves and in respect of us Again Gods knowledg is General Speciall General so he knows all things whatsoever every creature the causes and Eminenter novit omnia in sâ—ip so ut in causa an tâ—cedentèr in rebus sâ—cundis praesentèr in sâ—iâ—sis infallibiliter novit omnia pâ—opter insinitatem immutahilitatem essentiae reasons of all in himself in themselves in their causes with their circumstances he knows all things in himself as in the first cause eminently antecedently in second causes at present in the things themselves he knoweth all things by reason of the infiniteness and immutability of his essence so he knoweth them infallibly His knowledg is also special and so it is of the elect and reprobate of what Men or Angels do think This again is twofold either general of all Men and Angels or special so he is said onely to know his elect which is a knowledg with special love and approbation of their persons and actions Psal 1. 6. The Lord knoweth the way of the righteous that is with a knowledg of approbation CHAP. III. Of the Objects of Gods knowledg NOw for the Objects of God's knowledg In a word omnescibile whatsoever can be known he knoweth but I will rank the objects of his knowledg into these three heads 1. He knows all things that are past as if they were now present Psa 90. 8. All thy sins secret and publick long agoe committed are before God as if they were now in acting thy adultery thy oathes thy drunkennesse committed 10. or 20. years agone Thou hast set our iniquities before thee our secret sins in the light of thy countenance 2. God knoweth all creatures all things present here I shall speak especially of his knowledg in reference to man 1. He knows all our works there is nothing thou canst do or dost whether in the light or in the dark in closets or in the house tops but he knows it Rev. 3. 1. Thus saith he that hath the seven spirits of God and the seven stars to the Angel of the Church in Sardis I know thy works c.
I know what manner of works they are 2. The Lord knows our hearts he knows the sinfulness of the heart he knows the deceitfulnesse of the heart he knows wâ—at abominations are in the heart The heart of man is deceitfull above all things and desperately wicked who can know it he answereth I the Lord search the heart I try the reins even to give every man according to his ways and according to the fruit of his doings Jerem. 17. 9. 10. The Lord knoweth all the errors and sins which thou didst act in thy heart who can understand his error saith David cleanse thou me from the secret faults Psal 19. 12. They are a people that do erre in their hearts saith the Lord. Psal 95. 10. God knows all the thoughts of our hearts how momentany suddain and transient soever they be though they come in and go out again in a moment in the twinckling of an eye yet he knows and observes them all The Lord knoweth the thoughts of man that they are vanity Psal 94. 11. Job acknowledgeth this to God I know that thou canst do every thing and that no thought is with-holden from thee Job 42. 2. He knoweth all the imaginations of man's heart God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Gen. 6. 5. The Lord likewise knoweth all the purposes and intentions and counsels of the heart he knoweth what your aimes are in all your undertakings whether you intend his glory or your own self interest his word is a discerner of the thoughts and intents of the heart Heb. 4. 12. When the Jews came with questions to Christ as if they desired to be informed by him our Saviour knowing their thoughts knew that they came to entrap him 3. The Lord knoweth all the words that we speak There is not a word in my tongue but loe Oh Lord thou knowest it altogether Psal 139. 4. The Lord knows every idle word that you speak and will one day bring you to an account for it Matt. 12. He hath likewise a book of remembrance to set down every good word that they that fear the Lord speak one to another Malach. 3. 16. 3. God knoweth all things to come Thou understandest my thoughts afar off saith David Psal 139. 2 When God sent Moses to Pharaoh he tells him I am sure that the King of Egypt will not let you go no not by a mighty hand and I will stretch out my hand and smite Egypt with all my wonders which I will do in the midst thereof and after that he will let you go Exod. 3. 19. 20. so he speaks of the Israelites I know their imaginations which they go about even now before I have brought them into the land which I sware Deut. 31. 21. CHAP. IV. Of the Properties of God's Knowledg NOw concerning the Properties of God's Knowledg we are to understand that 1. God beholdeth all things uno intuitu by one simple act not by divers as Angels and Men do he knoweth all things intuitivè not discursivè or successivè as a man may see many particular objects at once that lie before him but God sees infinite objects intuitively at once and therefore all things are said to be before him even things past and things to come there is no praeterition nor futurition in God's Knowledg to speak properly for all things are present before him 2. God knoweth all things most perfectly and evidently not in part or obscurely as men do but he knoweth all things fully and exactly his knowledg is a perfect knowledg that cannot be increased or diminished God most perfectly knoweth himself he also most perfectly knoweth all other things besides himself His understanding is infinite Psal 147. 5. he knoweth things actually infinite 3. God knoweth all things distinctly not confusedly or universally but he knoweth every particular and individual whatsoever and by this distinct and proper knowledg he knoweth singular things to come even contingent for to him their first cause they are necessary things in respect of second causes contingent and by this distinct knowledg of his he knoweth all the circumstances of all our words and actions with all the aggravations of them as to persons time place c. The Lord distinctly knoweth the persons of all his chosen people The foundation of the Lord standeth sure having this seal The Lord knoweth who are his 2 Tim. 2. 19. I am the good shepherd and know my sheep saith our Saviour Joh. 10. 14. he knoweth all their names So the Lord to Moses Thou hast found grace in my sight and I know thee by name Exod. 33. 17. he knoweth the number even of the very hairs of their heads they are all numbred by him Luk. 12. 7. 4. God knoweth all things necessarily immutably and infallibly God is his own knowledg he understandeth all things therefore necessarily and infallibly neither can the knowledg of God be any more deceived than his will this knowledg of God is semper eadem always the same not subject to any change or alteration There be many devices in man's heart but the counsel of the Lord that shall stand Prov. 19. 21. CHAP. V. Reasons to prove God's Omniscience THere are many Reasons may be given to prove God is Omniscient 1. Because God created all things Reas 1. therefore no creature is hid from him but is open and naked before him because all are the works of his hands Now the Rule is this Agentes cum consilio those Agents that do work with counsel do know all their works and what Agent worketh with counsel if the most wise God doth not He makes all things with most deliberate and wise counsel so then for the things themselves God doth fully know them making them by his knowledg and wise counsel he knoweth thee likewise unless thou wilt deny thy self to be his Creature 2. Because there is no action which Reas 2. any creature doth but God cooperates and concurreth with and in the action God enableth natural causes to produce natural actions contingent causes to produce contingent actions free and voluntary agents to produce free and voluntary actions You cannot think a thought you cannot speak a word you cannot do an action without God 'T is the Lord enableth you to lie down to rise up or whatsoever any man doth the Lord enables him to do it yea no wicked man can commit sin act sin either in secret or in publique if God did not uphold him in the act every action as it is an action is from God but the sinfulness or obliquity of it is from the Devil or our selves the Drunkard could not go to an Ale-house nor the Adulterer to the house of the strange woman if God did not uphold them in their actions and motions in Him the worst sinner liveth moveth and hath his being even in the worst action that he goes about Therefore
Joh. 1. 4. 2. The life of grace and it is God alone that quickens men that are dead in trespasses and sins to live the life of godliness Eph. 2. 1. 3. The life of comfort Sorrow is called death Psa 116. 8. Thou hast delivered my soul from death mine eyes from tears c. What is the eternal death of the damned but eternal sorrow sorrow is called the vale of death Now it is the Lord that speaks peace and creates joy to disconsolate spirits Vita nihil aliud est quam actio cum delectatione as some define it and what is the life of Angels and Saints but unspeakable and endless joy in God 4. Resurrection of dead men to life God onely by his almighty power can command the graves to yeild up their dead and make each soul to possess its own body after a long divorce made by death God alone brings these two old friends together which at first were loth to part and then shall never part again but shall then live with God for ever or else dye a living death with Devils in Hell 5. A life of glory which he alone gives to all the godly Christ saith of his sheep Joh. 10. 28. I give unto them eternal life and they shall never perish CHAP. III. Of the Properties of the life of God with reasons to prove him to be a living God NOw I shall explicate Gods life further in the properties of it 1. It is a most perfect and blessed life because there is nothing wanting to make his life most perfect he living of himself independing 2. It is an immutable life there is no change nor alteration of his life man is up and down sometimes brought as low as death anon revived and walks again in the land of the living Gods life is always the most happy glorious and delightsom life 3. It is an immortal and eternal life it hath no beginning neither is it capable of dying God cannot cease to be Now I shall prove that God is a living God by Scripture and Reason For Scripture read Deut. 32. 40. I lift up my hand to heaven and say I live for ever This lifting up the hand was either a sign of swearing or a gesture used by such as took an oath Gen. 14. 22. as Abram said to the King of Sodom I have lifted up my hand to the Lord the most high God the possessor of heaven and earth Sometimes it was a sign to make the hearers more attentive Thus saith the Lord Behold I will lift up my hand to the Gentiles and set up my standard to the people c. Isa 49. 22. Both ways it may be taken here though in the former properly for there Moses brings in God swearing I say I live for ever God speaks like a living God I say saith God None but he can say so Should creatures be so impudent as to say I say I live God will make them appear to be but dead dogs God saith I live for ever admit creatures may say we live yet herein is the living God discerned I live for ever Before the world was I lived and when the world shall have an end I live Psal 42. 2. David calls him the living God Now the Reasons of it are these Reas 1. Because whatsoever is a perfection in the creature is most eminent in God Of all natural perfection life is the principal it is better then beauty strength wisdom nothing is more dear then life Skin for skin and all that a man hath will he give for his life A living Dog is better then a dead Lion Eccles 9. 4. One living Souldier is better then an huge Army of dead Souldiers a living beggar is better then a rich Nobleman Now if life be such a perfection then surely God is living and his life is most perfect and most eminent If God were a dead God he should want the greatest perfection then many living creatures would be better then God himself he is no God if he be not a living God Reas 2. From the actions of God we may evidently argue him to be a living God he knows all things he wills all things he makes all things he is a God that heareth our prayers and granteth the very desires of our hearts giveth the very things we beg which he could not do were he not a living God What makes him the onely true God but because he is a living God The false gods the Idolls the vanities of the Gentiles have eyes and see not ears and hear not hands and work not Baal could not hear his Priests crying aloud to him O Baal hear us therefore they are no gods But God hath eyes to see all things yea the secrets of mens hearts ears to hear the desires and groans of the poor and dictressed therefore he only is the true and living God Reas 3. All our life is from him therefore he is a living God therefore Christ is called The author of life Acts 3. With thee is the fountain of life Psal 36. 9. Life natural spiritual eternal is from God as the fountain therefore he is called life not onely because he is life essentialitèr essentially but also effectivè effectually And by the Platonists he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul of the world he quickens and governs the whole world and hath all the lives of his creatures in his hands I kill I make alive I save I destroy Deut. 32. 39. CHAP. IV. Of the Immortality of God NOw because the Immortality of God though it be a distinct Attribute falls under and in with the life of God I will annex a brief discourse of the nature of it and so make application of the life and immortallity of God together God is a living God and this life of God is not subject to death wherefore he is called immortal Now I shall give a brief description of Gods Immortality It is that perfection of God Desâ—r whereby his life cannot be separated from him by death God cannot cease to live God cannot dye 1 Tim. 1. 16. The Reasons of it are these Reas 1. Because God is most simple void of all composition of body and soul or a principle of life and life it self being the same in God his own essence is his life Only things which are compounded are subject to dissolution Man being compounded of soul and body is obnoxious to a separation by death where there is no union there is no separation where there can be no separation of parts there can be no death or mortality Quest But are not Angels and the souls of men immortal who are not subject to death therefore not God onely Sol. 1. It is true Angels and the souls of men are immortal but they are subject to annihilation which God is not Angels and souls of men may cease to be but God cannot cease to be 2. Angels and the Souls of men are immortal dependently God conserveth them in