whether God is CHAP. III. THe use of this point is first for conviction of Atheists but oh thaâ— they were convinced that doubtlesse there is a God! never was there a miracle wrought to convince an Atheist because any creature is sufficient he cannot opâ—n his eyes any way but he may sâ—e a world of arguments to convince him What! canst thou behold the works oâ— God which none can do â—ut Gâ—d and be an Atheist What an Athiest when as thy inward conscience by her gripes will tell thee there is a Gâ—d Wâ—at an Atheist and yet in sicknâ—sse and trouble call upon God if there be any among us that will not now acknowledg there is a God yet when death cometh they shall then find and approve that there is a God and if there be any here that will not be convinced let him alone God shall put him to School to the Dâ—vil and he will learn him this lesson that there is a God Now I will shew the severall sorts of Atheists and the grounds of Atheism 1. Some such there have been and oh that there were none of thâ—t generation left who profess outwardly there is no God â—t all Such a one was Sueton in Calig Caligula the Emperour and yet in time of Thunder and Tempest and such fearfull passages did tremble as no man more and would many a time hide himself in a Vault as Histories relate 2. There are David's fools who Psal 41 â—1 durst not for the shame of the World outwardly say there is no God yet in their hearts either wish there were no God at all or would perswade themselves there is no God at all or to use David's phrase Say in their hearts Senecâ— there is no God Seneca hath a remarkable speech of these two sorts Mentiuntur qui dicunt se non sentire Deum esse nam etsi tibi affirmâ—nt interdiâ— noctu tamen dubitant They lye saith he who say they perceive not â—here is a God for although they affirm it to thee in the day time yet by night they doubt of it 3. Every wicked man is an Atheist what boasts soever they make of their knowledge of God their abominable works do deny God Tit. 1. 16. The transgression of the wicked saith within my heart that there is no fear of God before his eyes Psal 36. 1. The drunkennesse of the Drunkard is a denial of God if the drunkard were perswaded there were a God he would not give himself up to such swinish brutishnesse the like may be said to those that delight in secret sins 4. Such as deny God in any thing through their gross Atheisticall thoughts of God 1. Such as shut up God in Heaven as a blind and ignorant God not knowing or not regarding what is done here below they imagine him a forgetfull God or a God that seeth not The Psalmist gives us the lauguage of such men Psal 73. 11. They say how doth God know and is there knowledg in the most high So they deny God's Omnipresency and God's Omnisciency which to think is as it were to un-God God 2. Such as conceive God to be made all of mercy and no justice as the ignorant think or all made of justice and no mercy as all despairing persons do CHAP. IV. Sheweth the grounds of Atheism IN the next place I shall lay down the grounds of Atheism 1. The first is that naturall blindnesse and ignorance of God that is in our hearts Atheism is one branch that sprouts from that cursed root of bitternesse in us when David tells us that the fool hath said in his heart there is no God Psal 14. 1. it followeth in ver 2. The Lord looked down from heaven to see if there were any that did understand and seek God there is a naturall Atheism in all which faith and saving knowledge expelleth it is through ignorance that carnall men have such gross conceits of God 2. A second ground is their sensuall desires of satisfying their base lusts because men give themselves up to sensuality and to work all manner of wickednesse and would not be crossed in their courses but would have an uncontroulable liberty hence they perswade or at least would perswade themselves there is no God 3. 'T is through the just Judgement of God upon ungodly men that they are given over to such thoughts that there is no God for when men shall labour to quench the light of Nature and although the invisible God be visible in his works yet will not they acknowledge him but even wilfully study to be Atheists God bereaves them of the thoughts and notions of God and inflicts upon them a reprobate mind that they shall not retain him in their thoughts 4. The impunity of wicked men makes Atheists because they sin and go unpunished sin against God and against Heaven and no wrath and vengeance is revealed from Heaven upon them hence they flatter themselves with Atheisticall thoughts either that there is no God or that God is blind and either sees not or regard's not what is done here below Psal 50. 21. or else they think that God is altogether such a one as themselves not considering there is a day of the revelatiof the righteous judgement of God coming upon them when vengeance shall be paid and not considering the drops of Divine vengeance that have already fallen upon some Atheisticall persons like to themselves 5. A seared and hardened Conscience is another cause of practicall Atheism because they feel no workings of conscience no gripes nor accusations of conscience no fears nor terrours as others but live in the habituall practice of notorious sins publique and private and conscience is dead within them in regard of it's operations hence it is that fools say in their heart that there is no God and so because God and Conscience let them alone they throw the rains upon their necks do live most abominably and fill up the measure of their sins and treasure up wrath against the day of wrath God abhorrs them and gives them up to their lusts and reseâ—ves them for wrath and wrath for them this is their punishment for the present and it will be most bitter hereafter and when they shall feel the power of his Almighty wrath and are blaspherning under it then shall they acknowledge that there is a God CHAP. V. THis should cause every one of us to humble our selves for those cursed seeds of Atheism that are in all our hearts and cause us to oppose Atheism as one of the most detestable sins that is among us we should hate and oppose it 1. As a sin that is most against the light of Nature every creature the least Gnat and Fly and the meanest Worm will confound a man that dispute's whether there be a God 2. We should set our selves against this sin as that which is most of all opposite to God against the very being of God himself because it denyes his
he is the maker of time of all ages and generations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for times created Tit. 1. 2. Secondly Because he is King eternal not onely ante temporis durationem sed etiam omnem cogitationem As St. Augustine in his book of confessions acknowledgeth August Coâ—fess 2. He is called King Immortall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes this word denotes incorruptible pure and sincere and without corruption but here iâ— excludeth end of time or being o else it signifies God that can not die 3. He is called invisible God that cannot be seen and of this attribute I am to speak CHAP. II. HEnce I note that God is an invisible Observ King or God is invisible Gods Invisibility is that divine perfection whereby his nature being so spiritual cannot be seen by any bodily eye The Scripture sufficiently proveth this attribute of God his glory that is his essence is invisible When Moses prayed Lord I beseech thee shâ—w me thy glory God answered him thou canst not see my face for Heb. 11. 27. there shall no man see me and live Ex. 33. 18. 20. The invisible things of God viz. his power wisdom goodnesse are seen onely in the vâ—sible creatures which he hath made Rom. 1. 20. but the face and essence of God cannot be seen for to be invisible is to be of such a nature as cannot be seen by any mortal eye A thing may be said to be invisible to a mans eye divers ways 1. When there is something between he object and the eye the object being visible in it self thus the sun which is primum visible the chiefest visible thing being set cannot be seen or when a Cloud is between us and it so we cannot see a picture when a curtain is drawn over it in this sense God is not invisible for there is nothing between God and us for in him we live move and have our being we are in God nothing can stand between God and us 2. A thing is said to be invisible in respect of the indistance of the object so we cannot discern it put your hand upon your eye or any thing you cannot see it in respect of the neernesse of it neither also in this respect is God said to be invisible 3. In respect of the distance of the object from the eye when the object is too remote from us we cannot see iâ— though it be a mountain because the sight is terminated and bounded beyond which the eye cannot exceed or ken and in this sense God is not invisible for he is neer every one of us that were it possible for bodily hands of flesh to touch and feel a spirit we might touch and feel him Act. 17. 4. A thing is said to be invisible when the medium is not rightly disposed as in the dark we can see nothing because the air is not light which is the medium or mean of seeing in that sense the School-men say God is invisible because there is lumen gloriae a light of glory required to behold God and so God as he hath revealed himself in his word is invisible to sinners because they are in darkness and there is a thick vail of ignorante drawn over their eyes that they cannot see God in his word of grace 5. An object is invisible through the glorious perfection of it when there is not a proportion between the eye and the object so the glorious Sun dâ—zleth the eyes that we cannot look upon it So God is invâ—sible therefore he is stiled light inaccessible unto which no mortal eye can approach A thing is said to be invisible in respâ—ct of the nature or essence of it being spiritual and incorporeal and in this sence God is invisible who is a Spirit more spiritual than Angels incorporeal though the Scripture attributeth to God eyes hands mouth nose c. it speaks of him to us after the manner of men but it sets forth the invisible things of God by the visible parts of mans body as by the eye Gods Omnisciency and his provident care c. CHAP. III. Reasons to prove God's Invisibility THe Reasons to prove this Doctrine are these 1. Because if God were visible then Reas 1. we should see nothing in the world but God because God being Omnipresent immense and infinite and so filling heaven and earth with his presence then should we see nothing else but God his immense Essence would exclude all other visible objects 2. Because if God were visible then Reas 2. God should be corporeal and not a Spirit because there is nothing subject to bodily senses but what is corporeal This was our Saviours Argument to confirm his staggering Disciples after his Resurrection That he was truly the Christ that was crucified and risen again because they might feel and see him for a spirit had not flesh and bones as he had Luk. 24. as if he had said Were I a spirit you could not feel me because spirits are not subject to sensible qualities Now God being a spirit and â—ot corporeal we cannot see him with these eyes 3. We know there are many creatures Reas 3. that are invisible therefore much more must God the Creatour of them be invisible The wind whose blustering gusts we feel whose sound we hear yet we cannot see nor do we know whence it cometh nor whither it goeth as our Saviour tells us John 3. 8. The Air is invisible the soul of man is invisible we cannot see the essence of it while the soul is in the body we see it not when the soul at death departs from the body we see it not The Angels and Devils are invisible the Angels that protect and preserve us the Devils that tempt us are invisible these we see not therefore God is invisible therefore if an Heathen should upbraid us you worship a God whom you see not where is your God shew him to us that we may see him We may answer him Therefore we worship the true God for the true God is invisible a God that is visible is not the true God those visible stocks and stones which ye worship are not gods They cannot do evil neither is it in them also to do good but the invisible God he is the true God the living God and an everlasting King Jer. 10. 10. Here â—t may be demanded whether Quest 1. God be visible in Heaven 1. We shall in Heaven behold Sol. 1. Christ in his Humanity God man with these bodily eyes as Job speaks I know that my Redeemer liveth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job 19. 25 26 27. Behold he cometh with clouds and every eye shall see him and they also which pierced him Râ—v 1. 7. 2. We shall see God that is we shall see
his glory with the eye of the body to our intimate satisfaction though we shall not see the Divine Essence Philip makes this request to Christ Lord shew us the Father and it sufficeth us John 14. 8. The Saints in Heaven shall see so much of God as shall satisfie them 3. With the eye of the mind we shall see God more clearly our intellectual sight of God shall be much clearer than now it is our understanding and mental sight of him shall be infinitely beyond what now we are able to conceive of him 4. In heaven we cannot see God comprehensively as much as he is to be known thus no man hath seen him nor can see him 1 Tim. 6. 16. Men and Angels shall never be able fully to comprehend him Seeing God is invisible is it lawful Quest 2. for us to frame conceits of God or to frame an image of God in our minds to help us in our devotion 1. It is unlawful because against Sol. 1. the second Commandment which forbids not onely all corporeal but also mental representations of God 2. It is impossible to make an image of God because we never saw him No man hath seen God at any time Joh. 1. 18. Christ tells the Jews speaking of his Father Ye have neither heard his voice at any time nor seen his shape Joh. 5. 37. Moses tells the Israelites a people very prone to Idolatry The Lord spake to you out of the midst of the fire ye heard the voice of the words but saw no similitude or vision onely ye heard a voice Deut. 4. 12. 3. God is a Spirit and no man is able to make an image or representation of a spirit all such mental conceits of God are idolatrous How then may we conceive of God Quest 3. in Prayer We are so to conceive of him as he Sol. hath revealed himself in his Word that hâ— is a Spirit most wise most just most holy most powerful c. CHAP. IV. Sect. 1. THis condemneth the idolatrous Use 1. custome of the Papists who make visible representations pictures and images of the invisible God they picture God the Father like an old man because he is called the Ancient of dayes they make blasphemous pictures of the invisible and glorious Trinity as three heads on one body Monstrous blasphemy Not to meddle with their fond arguments and trifling distinctions by which they would justâ—fie themselves in this practice as that they are Helps to Devotion c. But I may say they are rather Hindrances to Devotion than Helps pulling the mind down from God to the Creature made for the mind will be apt to follow the eye They say they make them not objects of their devotion but motives to stir up and quicken their devotion But whatsoever they can say they cannot answer this one prohibition of God Thou shalt not make to thy self any graven image nor the likeness of any thing that is in heaven c. Exod. 20. 3. a Command which God often repeateth because the Lord knoweth man is naturally prone to Idolatry and that sensual men are prone to a sensual worshâ—p of a sensible Deity Therefore the Papists have taken a wise course to uphold their idolatrous worship by expunging the second Commandment out of the Decalogue but let them look how they can be able to undergo that severe curse Rev. 22 19. threatned against those that shall diminish any of the words or Commandments of God 2. Seeing God is invisible this Use 2. should admonish us to take heed of any mental conceits of God in our minds and representations of him in our fancies When we go to prayer otherwise than what his Word alloweth viz. that we go to one who is most gracious merciful c. we may be idolatrous in respect of our thoughts and conceits as well as in worshipping Pictures and Images and what are these conceits but gods of our own making and framing Conceits of God in our minds beside the Word of God which many apprehend to be good come from these two fountains 1. Partly from our corrupt natures there is a bitter root of Idolatry and Superstition in every man's nature these conceits are blossoms and buds of this cursed root so many Adders bred and crawling out of this dunghil and we are greatly to humble our souls for them as for other sins 2. These fantastical conceits that we have of the invisible God are likewise of the Devil's suggestion who if he cannot bring us to down-right Idolatry to worship Pictures yet he will suggest false resemblances of God to our minds and so to make us commit mental Idolatry Therefore concerning these conceits of God who is invisible and the resemblances of him in our minds I will say thâ—se two things 1. If we harbour such conceits of God though we think to do it to quicken our devotion and to keep our hearts in awe of God during the duty we perform to him yet know they are breaches of the second Commandment which forbids mental resemblances as well as visible by Pictures or graven Images and resolve to offend God so no more 2. Seeing it is exceeding hard for us to abstain from sinful thoughts conceits and mental resemblances of God and that the Devil will ever be suggesting them if you strive agaâ—nst them and do hate them as you hate an idolatrous image of the divine invisible Essence then they are the Devil's sins and your burdens God will then cure you of this infirmity and not condemn Use 3. you for it Sect. 2. 3. Is God invisible then be admonished from hence not to conceive that God cannot see us because we cannot see him as children shutting or blinding their own eyes think that no body else sees them So the wicked because they see not God are ready to say Tush God sees us not they break in pieces thy people O Lord and afflict thine heritage they slay the widdow and the stranger and murder the fatherles yet they say the Lord shall not see neither shall the God of Jacob regard it Psal 94. 6 7. But this invâ—sible God hath an all-seeing eye to behold what we do he sees all our secret thoughts he searcheth and trieth our ways he sees all our hypocrisies filthiness and all our unfruitful works of darkness All the wicked shall one day know to their shame and horrour that he saw them when they saw noâ— him when he shall lay open all their wickedness he will say to the wicked man These things thou hast done I the Judg of all the world am an eye-witness of these things wil testifie against thee Therefore think not ye Atheists that ye can sin securely that no eye seeth you and that ye may take liberty to sin when you are in places where no mortal eye can behold you the immortal all-seeing and every where piercing eye of God beholds you 4. Labour to live and walk as if you
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifieth that power whereby he doth all things the other whereby he upholdeth and governeth all things that he maketh so some render this word omnitenens quia omnia tenet Thus the Angels say of God holy holy holy Lord the God Almighty there are two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that nothing is Almighty but God onely In the handling of this Attribute I will first shew what God's Power and Omnipotency is There are two words that signifie power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia potestas they are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is taken for authority right or jurisdiction as a King hath over his Subjects a Master over his servant Matth. 28. 18. All power is given me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potestas authoritas or jus is given to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is that perfection whereby one is able to do any thing and of this I shall discourse There is duplex potentia a double power Potentia activa Potentia passiva An active power A passive power There is a passive power which receiveth or suffereth from an Agent but acteth not this is not in God who is purus actus a pure act God is not obnoxious to any alteration or mutation there is nothing but an active power in God So then God is said to be potent powerful because he can do and will do whatsoever he pleaseth and Omnipotens Almighty because he can do whatsoever is possible to be done This Omnipotency is twofold First their is Absoluta Omnipotentia God's absolute Omnipotency He is absolutely and perfectly Almighty he can do whatsoever his infinite understanding conceiveth may be done he can make thousands of worlds if he please he can make infinite moe creatures then there are St. Paul saith Eph. 2. 20. God can do more abundantly then we can ask or think It is impossible for the understandings of men and Angels to conceive what God can do he is able to do more abundantly then the vast thoughts and conceits of Angels can comprehend And of this Omnipotency the Scripture speaketh when it calleth God the Almighty Secondly There is Potentia Dei actualis or ordinaria as the Schools term it the actual or ordinary power of God but more properly called his actual Omnipotency which is this not onely that God can do more then he will but that God effectually perfectly and really doth whatsoever he willeth to be done And it is Zanchi's observation That when soever the Prophets joyn Gods power to his promises it always denoteth Gods actual Omnipotency because God will really and truly make good his promises So that this now is the short description of God's Omnipotency It is the most glorious perfection Description of Gods Omnipotency of God whereby he doth whatsoever he will and can do whatsoever is possible to be done CHAP. III. BUt we shall the better behold the nature of Omnipotency in these following things There are these things required in Almightiness or to be Almighty 1. That he can effect whatsoever is possible to be done So that Omne possibile est objectum Omnipotentiae every thing possible is an object of Omnipotency Mark 10. 27. All things are possible with God So Luk. 1. 37. There is nothing that the heart can conceive or the tongue express but God can do So Jer. 32. 27. Behold I am the Lord the God of all flesh Is there any thing too hard for me Tell me what thing is there that I cannot do I know not any thing that is hard to do but I can do it 2. That he can do all things facillime very easily God Almighty can do all things most easily what more easie then to command a thing to be done if he speak the word it is done instantly If he doth but say Let there be light let a world be created let Heaven and Earth let Sun Moon and Stars be made and they are made instantly according to his word Consider what a great work the whole world is with all the creatures contained in it the Almighty God did but give forth a word of command and they were all made By the word of the Lord were the Heavens made and all the hosts of them by the breath of his month he spake and it was done he commanded and it stood fast Psa 33. 6 9. so God can command mercies comforts and all are done accordingly what more easie way of doing this sheweth that God is Omnipotent 3. That he can do all things irresistibiliter without resistance let hinderance opposition and difficulty this the Lord Almighty doth there is no power can make resistance there is no power can hinder him he can remove Mountains dash Rocks to peices puff and blow away all creatures Omnipotency infinitely surpasseth all power all is subject to this omnipotency Angels in Heaven Devils in Hell Men on Earth and all creatures he saith to the deep be dry Is 44. 27. he commandeth the earth and it openeth her mouth Num. 16. 30 31. 4. To be Almighty is to do whatsoever he pleaseth and to be able to do more then he will this onely God can do whatsoever he pleaseth Psa 115. 3. yea God can do more then he will do Mat. 3. 9. God can turn stones into men into beleiving Children and dunghills into stars CHAP. IV. Reasons to prove Gods Omnipotency THat God is Omnipotent may appear by divers Reasons Reason 1. It is evident from the Creation of the World to create the least creature is an act of Omnipotency incommunicable to any creature Angels are mighty in power yet cannot they create the least contemptible worm if to create demonstrates an Almighty power then much more the creation of this vaste world with all creatures within it sheweth God to be Omnipotent lift up your eyes to Heaven cast them upon the earth behold all creatures in it and all are the work of his fingers Psa 8. 3. As Nebuchadnezzar in his pride boasted Is not this great Babel that I have built for the house of my Kingdom by the might of my power and honour of my Majesty may much better be spoken by the Lord of the world Is not this great Heaven above this great Earth below that which I have builded which I have created by the might of my power and for the honour of my Majesty Expede Herculem you may guess at the giant like stature of Hercules by the length of his foot you may see what an Almighty God I am by the world which I have made which in comparison of my Almighty power is but as a drop of a Bucket to the vast Ocean 2. As the creation so the upholding and preservation of the whole world sheweth his Almighty power the same power is required to uphold which is to make it he made the
in relation not in substance wherein they are one and therefore he saith elsewhere Filius ad se Deus vocatur ad Patrem Filius the Son in respect of himself is called God in respect of the Father he is called Son in respect of substance they have the same beginning in relation the Father is the beginning of the Son I conclude this with that saying of the forementioned Father Non possum unum cogitare quin trium fulgore circumfundor nec tria possum discernere quin subito ad unum referor I cannot think upon the Unity but I am every way confounded with the brightness of the Trinity neither can I discern the Trinity but I am suddenly brought back to the Unity Now this one God is a Spirit and will be worshipped in Spirit and truth John 4. 24. He hath being from himself to distinguish him from all other creatures who have a communicative being he is full of all perfections whereas every creature hath some perfection in him which another hath not he hath simply all which may be had Moreover the best perfections of the creatures do fall short of his perfections both because they are infinite and uncapable of any defects the creatures be they never so exact yet are they capable of defects as a glass in a mans hand though it be not broken yet it is weak and subject to be broken Now God as to his Nature he is simple there is no composition of parts in him neither doth he come into composition with his creatures He is infinite in duration which is his Eternity infinite in Essence which is his Immensity his presence is infinite filling all places in heaven and earth God who is every-where and in every thing doth wholly hear wholly see wholly effect every thing saith Hilary he is infinite in knowledge understanding all things by his own Essence he is his own knowledge understanding all things together uno ictu actu and not successively as the Schools speak he is sempèr idem alwayes the same his Essence and Nature is unchangeable other Essences or Substances have accidents by which they are changed more or less but no such thing can befall God therefore he only is immutable he is spiritual and incorporâ—al and therefore cannot be seen with mortal eyes he is Almighty able to do whatsoever he pleaseth and his power both in its own nature and the objects on which it worketh is infinite and unmeasurable I shall not insist upon these things because the ensuing Treatise will furnish you with particular apt Discourses upon God and his Attributes Now Right Worshipful and much Honoured Sir I humbly dedicate this first Part of the description of God and his Attributes unto your Self and worthy Lady To you Sir above all others I commend the Patronage of this Treatise as being now Patron of that place where the Worthy and Learned Authour presented thereunto by your Renowned Grandfather Sir Richard Wilbraham exercised his Ministry with good success for divers years to whom also your Worship was as I have been informed a good Mecaenas The scope of this Treatise will lead you to the knowledge of God the unity of the Divine Essence and the Trinity of the Persons subsisting in the Divine Essence We cannot worship God aright without some knowledge of this glorious and incomprehensible Truth because the Trinity of Persons God the Father God the Son and God the Holy Ghost are both the object of our worship and of our faith This is life eternal to know thee to be the only true God and him whom thou hast sent Christ Jesus Joh. 17. 3. We are baptized in the Name of the Three Persons which layeth an indispensable necessity upon all Christians to know them in some measure There is a four-fold knowledge or rather four Properties or Qualifications of the knowledge of God 1. A meer notional or speculative knowledge of God a knowledge which is only in the brain and reacheth not the heart like the Moon which giveth light but no warrnth to inferiour bodies A man may as St. Paul speaks have all this knowledge and yet his knowledge may profit him nothing this makes men great Scholars but not good Christians and some great Scholars are but Dunces in Christianity The deepest Philosopher that ever was saving the reverence of the Schools is but a Sot to the simplest Christian that hath the saving knowledge of God in Christ yet we are all to labour after this speculative knowledge for we cannot come to saving knowledge without a natural apprehension Speculation is previous to practice but meer Speculation will not serve our turn 2. There is a practical and obâ—diential knowledg which is required of us practice is the end of knowledg hereby we know that we know him if we keep his Commandments 1 John 2. 3. And indeed knowledg without obedience may be termed ignorance of God and Christ saith that such knowledg will greaten a mans torments in hell he that knoweth and doth not his masters will shall be beaten with many stripes Luk. 12. 47. A practical knowing Christian is a more knowing man than he that hath all knowledg without practice some Divines give this definition of Divinity Theologia est ars benè vivendi Divinity is the art of holy living he is a Divine Preacher that lives holily he is a Divine Christian that lives obediently 3. An affectionate knowledg of God and the things of God is requisite to a Christian if the star of knowledg doth not guid our affections to Christ to love him to desire him this knowledg is nothing Christian knowledg is love and delight in the person known to us 't is as the husband knows his wife the father his child and one friend knoweth another loving and delighting in them 'T is a common rule Verba sensus intellectûs in scripturâ sempèr implicant affectum Words of understanding and sense imply affection God himself is said to know us and our ways when he loveth and approveth of our persons and ways and he is said not to know us when he loves us not in like manner we then know God when we love him and we cannot but love him if we truly know him 4. An experimental knowledg of God a scientia gustus as the School-men term it a knowledg of taste sapida scientia a savoury knowledg of spiritual truths O tast and see that the Lord is good Ps 34. 8. The more you taste of Gods goodness in your hearts the more will you love him and delight in him your souls will then relish nothing but God the sweetness of all creatures pleasures profits will be unsavoury to your souls of all Christians those are the most knowing that have tasted of sins bitterness and Christs sweetness he that hath once tasted of hony doth more perfectly know the sweetness of it than he that hath read a thousand books of the sweetnesse of it but never tasted it That
reward and merits These words do much set out the nature of faith as in these particulars 1. Faith makes a man to see his wants and misery otherwise it would not send him a begging it makes a man to see that he is without God without Christ and so without all hopes and promises of eternal salvation therefore it sets men on work to seek God in Christ diligently to be unsatiable and restless after Christ God must be my God in Christ or else I am in a reprobate condition 2. Faith emptieth a man of all confidence in himself and in the creatures all are miserable comforters broken reeds and cisterns not a drop of Spiritual comfort and heavenly hope is found in any thing A man will never go out of himself to God in Christ till he is knockt off from carnal confidences the winds and waves must first beat him down before he will lay his foundation upon the Rock 3. Faith sheweth that God is a gratious and bountifull Rewarder of all them that put their trust in him and assureth the trembling broken-hearted Sinner that God will be his God if he come unto him CHAP. II. Sect. 1. NOw having thus laid open the words I will address my self to my intended subject and the words that I will insist upon shall be these Must believe that God is or that there is a God This is the first fundamental point of religion A man knows and believes nothing unless he first knows that there is a God Can you believe the pardon of Sins your salvation your immortal glory unless first you are perswaded there is a God now because evermore there have been Atheists and there is abundance of Atheism in our hearts I will prove that there is a God and this shall be the point That there is a God For this name or title of God we must first know it is nomen potestatis commune non proprietatis a name of power and jurisdiction and 't is common not of propriety 1. It is common to the three Persons because it denoteth the divine Essence which is one and the same in all the three persons 2. It is common in this respect because extensivè or abusivè it is given to the creatures 3. 'T is given to Angels who are called Elohim Dij Gods Psal 8. 6. 4. 'T is given to men Psal 82. I have said Ye are Gods but ye shall die like men And the reason is because Angels and Magistrates are partakers of some divine excellencies There is a two-fold kind of Arguments to prove there is a God 1. Scriptural from the word of God which is his own divine testimony of himself that he is and the solum objectum fidei the onely object of faith 2. There are Rational Arguments drawn from the creatures and other things which demonstrate there is a God now because the Atheist that either thinketh there is no God or doubteth whether there be a God will as well deny the Scripture to be the Word of God as deny God himself I will deal onely in the latter kind of Arguments and in these I will not meddle with the sublime Philosophical and Scholastical reasons by which they demonstrate there is a God but bring the most familiar arguments easy to be understood and sufficient to convince and it best beseems catecheticall discourse to instruct the ignorant Sect. 2. The first argument I bring is from Arg. 1 the Creation of the world which plainly testifieth that there is a God none but a God can make such a curious fabrick as the world The Scripture much insisteth upon it to convince men there is a God Moses wrote the book of Genesis for this end to prove that there is a God that did in the beginning create heaven and earth and all the creatures in both So Paul Rom. 1. 20. tells us that the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead These Visible creatures do manifest the invisible things of God his wisdome omnipotency eternity goodnesse is seen in the creatures so that an Athâ—ist or any man cannot open his eyes and look either upward or downward or any way but he may see a thousand preachers that there is a God yea the most despicable creatures are Doctores Theologiae The very buzzing of a little fly did make Pliny to confess the power of God In this one argument I shall use divers arguments as 1. The creatures did not make themselves Plin. naturhist therefore there was a Creatour of them and that is God they did not make themselves for these two reasons for 1. Then there would be no vile base despicable creatures in the world if a worm had the making of it self it would not have made it self a worm but a more noble and more glorious creature no it is God the omnipotent potter that took out an handfull of clay out of the confused chaos and made vessels some creatures of honour some of dishonour according to the pleasure of his good will 2. Had the creatures made themselves there had not been such an orderly subordination and subjection of creatures to each other and of all Creatures unto man That the earth should bring forth grass and herbs grass should serve the beasts and beasts serve men none but a God must work this subordination of creatures 3. If the creature should make it self then it should be before it self and after it self for the cause of a thing is before it's effect 4. In the generation of man the Father that beggetteth doth not know what he begetteth and the mother that conceiveth doth not knovv what she contriveth therefore it is God that frameth us and the sexe in our mother's womb 2. This world and the creatures were not made by chance therefore by a God shouldst thou go into a Wildernesse where is neither man nor beast and behold there a stately House thou wouâ—dest say surely some man made it should you find a Triangle made in the sands as Aristippus did you would say some body made it but here is the argument The comely and most beautifull order and harmony that is among the creatures sheweth that chance did not make them which is a mother of confusion but the wisdome of God made all things in weight and measure Pythagoras beholding a curious picture in a frame said Video Apellis manum hanc fecisse I see the hand of Apelles hath done this we cannot look upon the beautiful frame of the world but we must acknowledg it the admirable work of the most wise God Interroga pulchritudinem Coeli erit confessio Dei Interroga pulchritudinem Terrae erit confessio Dei Interroga pulchritudinem Aeris Maris erit confessio Dei Neither were the creatures made by nature but by Nature two things are understood either Natura naturans and that is God or
omnia therefore most perfect therefore but There 's none good but God verè perfectè summè simpliciter one God who is infinitely wise infinitely good infinitely powerful infinitely holy there is none good but God truly perfectly chiefly simply If there should be more Gods then one then there should be a distribution of excellencies there would be some perfection in one God which is not in the other so each of them would be imperfect neither should be God because each imperfect for there is no imperfection in the Godhead an imperfect God is no God Because that which hath Being from Arg. 2. himself and is an absolute independent Being can be but one now God hath an absolute independent Being from himself therefore he calls himself Jehovah which implies two things for our purpose sc that he hath being from himself and gives being to all other things In him we live and move and have our being Act. 17. and of him are all things Now that there is and can be but one Being from himself this reason may evince because otherwise there would be progressus in infinitum if God's Being be from another then that which gave God his being should be God and that had his being from another and so you may reason infinitely so t is absurd both in Divinity and Philosophy There can be but one first Cause Arg 3 and one first mover and one last end of all things therefore but one God who is the first cause of all things and the last end of all things Rom. 11. 36. There can be but one infinite Being one Almighty Being one Omnipresent Arg. 4. being therefore but one God who is onely Infinite Omnipoâ—ent and onely every where Cujus centrum est ubiqùe circumferentia nusquam as Tâ—ismegistâ— Trismegistus speaks of God There can be but one Infinite for if there were two distinct Infinite Beings then there would be something in one which is not in another then where there is any thing wanting that is not Infinite and so no God There can be but one Omnipresent Being as Athenagoras argues well if there be more Gods where are they seeing the one onely true God is every where The fifth Argument is from the Arg. 5. Gentiles who though they Worshipped â—any Gods yet still did acknowledge there was but one true God Because the Divine nature is indivisible Aâ—g 6. cannot be divided into parts it is indivisible because God is one simpliciter unum simplicissimum one most simple thing admitting no parts nor number if the Divine Nature were divisible into parts then were it not one simple but a compound entity CHAP. III. Sheweth the grounds how it came to pass men made so many Gods besides God NOw the grounds whence it camâ— to passe that men made so many God's besides the true God werâ— Jon. 1 6. these 1. One Reason was the great benefits which sometimes they receiveâ— from men who were eminent in somâ— Heroicall vertues the blinded Gentiles would therefore honour and reverence them as Gods 2. The creatures that were usefull were worshipped as gods because of their usefulness by those deluded Heathens thus the people of Judah when they fell to Idolatry burnt incense as they termed it to the Queen of heaven poured out drink offerings to her and made her cakes to Worship her Jerem. 44. for say they to the Prophet When we did thus then had we plenty of victuals and were well and saw no evil ver 17. Therefore the Egyptians would worship Fire Cattel Onyons Doggs c. and the Persians would worship the Sun Moon and Stars 3. From a conceit that Devils did all mischief to them therefore they would worship even Devils themselves to pacify them 4. The Devil himself did earnestly labour to blind the eyes of the Heathen by foretelling things to come which begot in them an opinion of a Deity therefore they did offer sacrifice to them and would go to their Oracles to demand future things which gave them an ambiguous answer 5. Sometimes they would frame a God according to their own lusts and wicked conditions as those that were given to lust and adultery made Venus their Goddesse they that wâ—re given to theft made Mercury their God they that were given to murther and war made Mars their God 6. The Apostle gives the true reason of all sc God's judgement upon them giving them up to a blind mind and vain imaginations for their contempt of the true and only God Râ—m 1. 21. 22 23. Because that when they knew God they glorified him not as God neither were thankfull but became vain in their imaginations and their foolish heaâ—t was darkened professing themselves wise they became fools and changed the glory of the incorruptible God into an image made like corruptible man and to birds and four-footed beasts and creeping things therefore God gave them up to their own hearts lusts and so they changed the truth of God into a lie and worshipped and served the Creature more then the Creat 〈…〉 who is blessed for ever Amen ver 25. This is the reason why God gives men up to idolatry in these daies 2 Thes 2. 10 11. The Apostle having described the coming of the man oâ— Sin to be after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish because they received not the love of the truth that they might bâ— saved he then tells us that for this cause God shall send them a strong delusion that they should believe a lie when men shall resist the revealed truth of the onely true God he gives them up to believe lies 7. Another ground why they made more Gods then one was the very ground and argument of the Manichees affirming there were two priâ—ciples or beginnings of things a summum bonum and a summum malum a summum bonum from whence sprang all good a summum malum from whence issued forth all evil Their argument and reason is from the contrary effects of things and the contrary works that are done there are divers and very contrary effects to one another Now two things will give full answer hereunto The diversity and contrariety of effects Arg. i. arguâ—s not a contrariety and diversity of causes one thing may be the principle from which issueth divers contrary effects as for instance As the Sun is one and the same cause and yet worketh diversly upon divers subjects his presence causeth light his absence darknesse it hardens clay soften's wax the Sun is the cause of the great heat in the Summer and of the cold in the Winter it ripeneth and rotteth fruit it â—awneth the Blackmore's skin it doth not do so to another Nation If contrary effects should argue contrary causes then there should be two Suns if one Sun can by his light and heat produce contrary effects why not one God form
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
VII BEhold here the incomparable and Use 3. unconceiveable happiness and priviledge of Believers how mean despicable and troublesome soever their condition in the world be Every Believer hath an eternal interest in this glorious Trinity The Eternal Father is their Eternal Father and he will shew forth his Almighty Power to save protect and defend them and wâ—ll bless them with all good the Eternal Son is their Eternal Saviour Brother and Co-heir the Eternal Spirit is their Eternal Comforter and Sanctifier This glorious Trinity do put forth their Eternal Attributes to work their eternal good the infinite Power the infinite Mercy the infinite Wisdom the infinite Goodness of this glorious Trinity worketh their good and they shall be all happy if these three glorious Persons can make them so It was the answer of David to Saul's servants Is it a small thing to be son in law to a King Implying it to be an high honour and dignity to be the son of a King the same may be spoken of every Believer 't is no small hononr and dignity for such poor creatures as Believers are to be the Sons of God the Father Brethren and Coheirs with the Eternal Son of God and to have the infinite blessed Spirit to be their Comforter Take heed then O ye wicked of the earth how ye do harm the Saints of God their Father their Saviour their Comforter will judge and avenge their wrongs you cannot long wrong and oppress them because God is their Father Sin and Devils cannot damn them because the Eternal Son of God is their Saviour you see they can rejoyce in tribulation because the Holy Ghost is their Comforter Seeing these glorious Persons do Use 4. delight in and love each other and glorifie one another let it admonish us that do profess three Persons and one God to give all honour and worship to this Trinity in unity to put all our delight in glorifying this one God with one mind and heart and with all our hearts and souls If God the Father be called Father by you then hear what the Apostle exhorts you to see that you pass the time of your sojâ—urning here in fear he is an holy Father be ye holy as he is holy If you call the Eternal Son of God your brother your Saviour then strive after a conformity to his Image if you call the Spirit of God your comforter then take heed of grieving your comforter by quenching and rebelling against his blessed motions let your hearts be for God let him have all your love your desires your esteem and rest fully satisfied in him From the whole verse thus explained we may draw two considerable uses 1. We may behold a strong ground Use of confidence and faith in Christ we have it in that this glorious Trinity with one consent bare this record that in Christ the son of God is life eternal God the Father testifies this to all that life eternal is from his Son God the Son gives the same testimony I Am the life and whosoever believeth on me hath life eternal And God the Holy Ghost gives this testimony therefore you that look for life eternal receive Christ for in him eternal life is found and you may be assured of it the glorious Trinity hath spoken the word therefore be confident 2. It sheweth to us the horrid nature of the sin of unbelief not only in that it is a full rejection of whole Christ but also it make's the glorious Trinity a liar 1 John 5. 10. God hath given this Testimony that pardon of Sin righteousness Life Eternal is in Jesus Christ if thou believest not dost thou not make God a liar A Discourse shewing What GOD is Exod. 6. 3. And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them CHAP. I. HAving already proved there is a God and but one God and in the Divivine Essence that there are Three Persons I am now to shew what God is and here I can shew no more then he hath revealed to us even his back parts his titles and his names As for his Essence never shall Angels or men know with a comprehensive knowledge we come to the knowlede of God four waies 1. Per viam negationis by way of of negation He is not this or that therefore this S. Paul laboureth to convince the idolatrous Athenians out of some of their own Poets that we are the off-spring of God and for that reason we ought not to think that the Godhead is like unto gold or silver or stone engraven by Art or man's device but God was he that made the World and all things therein Lord of heaven and earth and not dwelling in Temples made with hands who is not Worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. 29. 2 Per viam eminentiâ— by way of In perfectionibuâ— datur suprâ—mum in quâ—est status Eminency There are creatures Eminent in some one or other perfection but God is most Eminent There is wisdome power strength justice goodnesse holinesse in the Scriptures but God is most wise powerful just good and therefore 't is usual with Scripture speaking of excellent creatures to call them Gods things Mountains are called the Mountains of God Numb 10. 33. The tall Cedars are called God's Cedars Psal 80. 11. Sometimes the Scripture compounds names with the name of God as Ariel the strong Lion of God teaching us that when we behold any excellency in the creature we should lift up our minds tanquam per scalam to the Infinite Excellencies that are in God 3. We know God Per remotionem by removing all imperfections and defects from God as when we say God is Infinite Immortall Immutable we remove all defects from God he is most wise there is no shadow of folly in him he is most good there is no shadow of evil in him 4. Per viam causationis by his Efficiency this sheweth that there is a God the other three shew what God is Et qualis Deus what manner of God he is The Scripture make's known God to us all those waies but especially by his titles or names and by his Attributes Concerning God's titles which shew his Nature to us I will shew them here and his Atributes hereafter That his titles and names declare what God is this text is plain for it and nomen rei est notificatio rei And I appeared c. For the coherence of the words briefly this is to be considered Moses being sent to deliver Israel out of Egypt was an occasion of their sorer labour for Pharaoh and his mercilesse servants did redouble their tasks and slavery The children of Israel were much grieved at it and with a murmuring reproof did sharply rebuke Moses and Aaron as appeareth Exod. 5. 20 21. Saying to
29. No Nation so happy as Israel because God to whom no God is like is their God The Eternal God is thy Refuge CHAP. II. THe Point that I will handle from these words is this That God is an Eternal God Observ Here I will shew first what Eternity is then prove the Point by Scripture and Reason then make Use of it Eternity is taken three ways 1. Propriè properly So it noteth to be without beginning and end so God onely is Eternal 2. Impropriè So it noteth to have a beginning but no ending so Angels so the Souls of Men are eternal 3. Abusivè So some things are said to be eternal which have had a beginning and shall also have an end they are called Eternal in respect of their long continuance and duration so Circumcision and other Mosaical Ceremonies were called Eternal or everlasting and the Land of Canaan was called an everlasting possession that is they should continue for a long time I am to speak of that which is properly and absolutely Eternal That is therefore properly and absolutely Eternal which hath no beginning of his being nor end that is without succession always the same Three things are required in absolute Eternity 1. That it hath no beginning of his being 2. That there is no succession or alteration in that being nothing before nor after but is always the same therefore Eternity is called Nunc permanens or continuans it is the same from Eternity to Eternity 3. That it hath no End of his being Here you may see a vast difference The differences between Time and Eternity between Time and Eternity 1. Time hath a beginning and ending Time shall be no more 2. In Time there is prius posterius past present and to come but in Eternity there is not praeteritio nor futuritio neither praeterition nor futurition sed nunc sempèr stans 3. Time compared to Eternity is but a drop to the vast Ocean or as a grain of Sand to the whole circumference of Heaven or as a moment in respect of millions of millions of Ages or else Time is but as a momentany space in the midst of Eternity There is an Everlasting from which Time issued there is an Everlasting into which Time shall be swallowed up 'T is true when we speak or think of Eternity we rather look forward than backward but we must look backward to Eternity before Time as well as forward to Eternity after Time CHAP. III. NOw that God is thus Eternal that he hath no beginning of being or ending and in him is no succession but he is the same yesterday to day and for ever shall be proved by Scripture and by Reason First by Scripture Psal 90. 2. From everlasting to everlasting thou art God In respect of his eternity before time he is called the Ancient of days Dan. 7. 9. and he is said to be everlasting and to be a King of old Psal 74. 12. This sheweth he had no beginning In respect of his eternity after time he is called the everlasting God Rom. 16. 26. An everlasting King 1 Tim. 1. 17. That there is no succession or priority or posteriority in God but is from everlasting to everlasting the same we may see Psalm 102. 26. 27. The heavens shall perish but thou shalt endure yea all of them shall wax old like a garment and as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end therefore his mercy is said to be everlasting Psal 100. 5. he is merciful from eternity and so to eternity his kingdome is everlasting his strength everlasting his glory to be everlasting denoting there is no succession or variation in God but he is eternally the same The Reasons of this point follow 1. That which gave Being to all Reas 1. that ever hath had or shall have Being is eternal without beginning or ending now God gave being to all that hath being who made the worlds even from the highest heaven to the lowest hell with all creatures contained in them Heb. 11. 3. By him were made the ages or worlds the word imports that both time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ages were made by him as well as the creatures that have their continuance some a longer duration others a shorter Hence God is called King of ages 1 Tim. 1. 17. because all times and ages of the world are subject to him and he is said to be before the worlds were made Christ speaks of himself and saith The Prov 8. 22. ad 30. ver Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth when there were no fountains abounding with water before the hills were setled before the mountains was I brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the earth when he prepared the heavens I was there c. Then was I by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of the earth and my delights were with the sons of men here you may see that God was before the world was made and that all the world was made by him 2. He that had glory and honour before the world was and whose decrees and purposes were before the world was is eternal but God had glory before the world was John 17. 5. Christ prayeth thus unto his Father Father glorifie thou me with thine own self with the glory which I had with thee before the world was His decrees and purposes likewise were before the world began 2 Tim. 1. 9. It is said that his own purpose and grace was given in Christ Jesus before the world began the election of men to glory was before the world 3. He that had being from himself is without beginning and ending but God Jehovah had being from himself and not from any other for had he being from another he could not be Jehovah ens primum ens absolutè independens 4. He that onely gives eternal rewards is eternal quod efficit tale magis tale he that makes eternal things must be more eternal the Lord onely gives eternal rewards life eternal to believers death eternal to impenitent unbelieving sinners only God hath the keys that opens the everlasting doors of eternal life to set open for all his saints he hath the keyes of everlasting damnation and thither shall unbelieving miscreants enter CHAP. IV. IF God be eternal then he onely is Vse 1. the true God whom we worship because he only is eternal as Rabshakeh in his boast cries out where are the Gods of Zepharvaim Henah and Ivah all the gods of the nations perished like the dung on the earth but God abideth for
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
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
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
Here God gives a reason why he is a God afar off as well as at hand and seeth what men do in every secret place because he fills Heaven and earth he is in all places CHAP. II. HEnce I Note That God is every-where Observ present This point I will first prove by Scripture Psal 139. from 7. to the 13. verse In the foregoing verse he sheweth how God knew his down-sitting and up-rising and all his thoughts all his words all his actions not a thought word or action but God knew them altogether God besets us behind before on each side he compasseth us about therefore he seeth all Whither shall I go from thy Spirit that is from Gods knowledge and understanding of his wayes If I ascend into Heaven thou art there that is the place of thy special residence If I make my Bed in Hell Hell is taken for the Grave If I should be buried as deep as the centre of the earth behold there thou art Ver. 3. If I take the mings of the Morning He alludes to the swift spreading of the light of the Sun which at day-break in a moment spreads from East to West If I should in a moment flie from one part of the World to another yet I could not flie from thy presence If men think the darkness shall cover them the Night shineth as the day darkness and light are both alike Thou hast possessed my reins Thou canst not flie away from God God hath possession of thee God is more present to thee than thy own soul is Though they dig into Hell thence shall mine hand take them though they climb up to Heaven thence will I bring them down and though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the Sea c. Amâ—s 9. 2 3. It sheweth there is no escaping of Gods judgment when he comes forthtvisit the iniquities of rebellious persons God is said not to be far from every one of us for in him we live and move and have our being In him Tanquam domicilio nos capiente undique ambiente God is thorough and thorough every one of us we are in him and he in us Acts 17. 27 28. The World is in God as a little Sponge in the vâ—st Sea the Ocean compasseth it round about and doth penetrate every part of the Sponge or as a little Glass in the light of the Sun the light is within it and without it pierceth thorow every part of it and 't is diffused round about it Thus God is within every creature is more present to the creature than the creature is to it self he is within thy spirit thy soul and each particle of every thing thy soul is more present to thee than thy body God is more present to thee than thine own soul CHAP. III. IN the handling of this Attribute I will shew what Gods Omnipresence is in divers particulars then answer some Objections or Questions and so make use of the point A thing is said to be in place three wayes 1. Circumscriptivè so all bodies are in place circumscribed with local terms so limâ—teâ— in this place as they cannot be in another place at the same time one part of the body is beyond another and each part hath its cerâ—ain dimensions 2. Definitivâ— so Angels are in place who have not one parâ— of their being beyond another as bodies have â— but in respect of their being operation are in this oâ— that place as they cannot be at the same time in another place 3. Replâ—tivâ—â— filling every place oâ— possessing all places real and imaginary yeâ— beyond all imaginary places So God is in place filling Heaven â—â—â—th Hell all imaginary places and beyond all imaginary places Take these Propositions 1. God is in all places at once bodieâ— Pâ—op 1. may remove from place to place Angels may remove from place to place from Heaven to Earth from Earth to Heaven again from this place to another place but God is in all places at once he fills Heaven and Earth and Hell at once and is immoveable he doth not move from place to place Wicked men may run from one part of the world to the other climb up to Heaven hide themselves in the bottom of the Sea but cannot go from him God is in all these places at once 2. God is wholly everywhere Prop. 2. whole God is in Heaven whole God in earth when we say God is every-where we must not conceive that part of God is here and part of God in another place part in Heaven part in earth part in every creature but all God or whole God is in Heaven is in earth is everywhere neither must we conceive that God is more in this place more in that place a greater part of God in the greater part of the World and a lesser part of God in the lesser part of the World but as the Philosophers say of the Soul of man that it is tota in toto tota in qualibeâ— parte it is all in all and all in every part so whole God is in Heaven and in earth and whole God is in every part he is totaliter totus in every place 3. Though God â—e every where and Prop. 3. in every creature yet God is not part of the creatuâ—e nor is he defiled with the filthy creatures though God be present totâ—e wicked and in the wicked yâ—t not defiled with them but God subsisteth in hâ—s glorious purity separated from all God is conjunctâ— ssimuâ— remotissimus praesentissimus segregatissimus He is most near as a man cannot be nearer to himself than God is to him yet God is infinitely remote from the creature in respect of defilement from them and being part of them CHAP. IV. AGain God is present three wayes 1. Per Potentiam by his Power upholding governing preserving all things In him we live move and have our being â—eâ—ause he is present he gives life to eveâ—y living thing motion to every moving thing and preseâ—veth every thing in their being God worketh everywhere having all creatures in subjection to him 2. God is everywhere per inspectionem in respect of his knowledge All things are naked and bare before him God beholdeth all things actions persons thoughts speeches gestures yea every creature at all times everywhere by one single view and not one thing after another successively as we do He beholdeth all things thy secret thoughts and intents thy hidden purposes and the nâ—mble and quâ—ck motions of thy heart are as clear and nâ—ked and visible to God as the Moon in the clear Sky is to our eyes and far more manifest and open to him 3. God is everywhere present per Essentiam by his Essâ—nce His Essence fills Heaven and Earth he is essentially present to every Creature and in every Creature The two former wayes may be without
tells the wicked in what manner Christ will come neer unto them I will come neer to you judgment you think I am a God afar off but I will be neer you when I come to judgment I will be a swift witnesse against you I will be a witness and a Judg against you yea a swift one you think I am slack in coming but I shall come to you sooner than you are aware of there are six sorts of persons he threatens to come against sc the sorcerers the adulterers the false swearers those that oppress the hireling in his wages the widow and the fatherless and that turn aside the stranger from his right and those that fear not God he brings in this in the last place because the want of God's fear is the cause of all wickedness and boldness in the practice of sin Now for the confirmation of the certainty of this Pâ—ophecy of his promises and threatnings he draweth an argument from God's attribute scil his immutability for I am God and change not c. as if God had said Be perswaded that what I here promise to the Godly and threaten to the wicked shall undoubtedly come to pass because I am God that change not I am always the same and so is my word always the same my promises are immutable my threatnings are immutable that the rebellious sons of Israel are not consumed it is not through your deserts but for my promise-sake made to your fathers which standeth firm and sure I am now and always gracious merciful long-suffering therefore you sons of Jacob are not consumed you have provoked me to punish and to destroy you with temporal and eternal destruction I might have forsaken you as you have forsaken me and caused my mercy to have departed from you and that long ere now as you have departed from me I might have destroyed your fathers in many foregoing generations because they and you are departed from me broken your covenant cast me your God off from you but I have not cast you away and consumed you with my curses because I am the Lord and change not CHAP. II. THe point here to be considered Observ is That God is unchangeable The Apostle proveth this Jam. 1. 17. Saying that with God there is no variableness nor shadow of turning there he shews that God is the most indificient and unchangeable fountain and giver of every good thing he is still the same in the communication of his goodness God is good and hath done good and manifested his bounty to men in all generations that are past he is still as good and bountifull and doth do good especially to such as are upright in heart he is always the same there is no variableness no diminution yea there is not so much as a shaddow of change in him far more free from any appearance of change than the sun from darknesse or shaddow of darknesse Heaven Earth all creatures are liable to change they shall all be turned in and out but God is the same Psalm 102. 26 27 28. Thou art God from Eternity to Eternity Psalm 90. 2. So that phrase I AM THAT I AM sheweth the unchangeablenesse of God In the prosecution of this I will shew what God's unchangeablenesse is wherein he is unchangeable the reasons of the pointâ— and answer some questions or objections which seem to make against his unchangeablenesse then make use of it To be absolutely and simply unchangeable requireth these Properties 1. There must be no beginning For all beginnings argue a change from a not being to a being as when a creature is created there is a change from a not being to a being So in generation that which was not a child becomes a child so in alteration Now the Lord hath no beginning of his being he is from everlasting 2. There must be no dissolution corruption or alteration Creatures are therefore changeable because the most noble of all are liable to annihilation God can turn Angels into nothing the sons of men into destruction heaven and earth shall wax old like a garment but now there can be no dissolution corruption or annihilation in God Thou art God to everlasting 3. There must be no addition nor diminution nor increase nor decrease as we see in all creatures they may be more perfect then they are they that are glorified may and do increase in knowledge Creatures may become also less then they are as among the Angels some of glorious Angels became ugly Devils of happy Angels miserable Devils of pure Angels unclean Spirits So men may decrease and increase in knowledge and wisdome in all excellencies inward and outward Righteous man is now become sinful he that knew much is become ignorant So all Creatures are liable to alteration either to become better or worse But God is so perfect that he cannot be better or worse than he is so good that he cannot be better so wise that he cannot be more wise so holy that he cannot be more holy he cannot increase in wisdome and holiness c. And though the Lord deriveth and communicateth his bounty and goodness to the Creatures yet there is no diminution of it we see many thousand Stars derive their light from the Sun yet the light of the Sun is no way diminished CHAP. III. MOreover God is Immutable or unchangeable all these ways 1. God is unchangeable in his Being He is the same Being from everlasting to everlasting I am that I am I am the same Being now what I am Before Abraham was I am saith our Saviour Joh. 8. 58. So God may say Before Adam was I am before the foundations of the world were I am and when the foundations of the world shall be no more God is the same Being 2. God is unchangeable in all his glorious Perfections and Properties or Attributes his Almighty Power is unchangeable his infinite Wisdome is unchangeable his Goodness Mercy Justice All-sufficiency are unchangeable therefore his Love is said to be an everlasting love his mercy endureth for ever his goodness endureth continually 3. God is unchangeable in his Decrees Whatsoever God hath decreed shall come to pas accordingly all things shall be and fall out His Decree of Election is unalterable 2 Tim. 2. 19. The foundation of the Lord standeth sure that is his Election standeth sure compared to a foundation for the immutable firmness of it Pilate could say What I have written I have written he would not alter the inscription on the Cross upon the Jews intreaty God much more can say What I have written in my Book of Life shall be written what I have blotted out of my Book I will have never to be altered His Decrees are called his Counsels The counsels of the Lord stand for ever the thoughts of his heart to all generations Psal 33. 11. 4. God is unchangeable in his Promises and Threatnings What good things he hath promised to give to his chosen all shall be