to conceive something may be greater than God but it is impossible for the understanding of Men or Angels to conceive a thing may be greater than God See in what manner the Prophet prayeth to God and then tell me whether we can conceive any thing greater than he Jer. 32. 17 18 19. Ah Lord God behold thou hast made the heaven and the earth by thy great power and stretched-out arm and there is nothing too hard for thee Thou shewest loving kindness to thousands c. The great the mighty God the Lord of hosts is his name Great in counsel and mighty in working For thine eyes are open upon all the ways of the sons of men to give every one according to his ways and according to the fruit of his doings He is called the blessed and onely Potentate the King of Kings and Lord of Lords Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. Now these three things may fully evince that God is infinite and incomprehensible 1. Because God is absolutely and eminently perfect not so much as a negative imperfection is in God All perfections are his essence or rather his essence is all perfections all infinite power infinite mercy infinite justice infinite wisdom therefore he is called Pelagus essentiae a sea of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may behold great perfection in the creatures Angels are great in power great in wisdome but all the perfections that are in creatures are but as a drop of a bucket in comparison of the main Ocean they are as nothing 2. God is infinitely powerful therefore infinite in his essâ—nce that he is infinite in power witness his Creation of the world there is an act and work proper onely to infinite power witness the upholding the whole world by the word of his power 3. From his great Creatures which he hath made we may apprehend the Iâ—finiteness of God Quod efficit tale est magis tale ex pede Herculem The Earth and Water are a vast and great globe the Heaven especially the Heaven of Heavens is of a most vast and inconceiveable circumference the very Sun and but one Star in the Heavens is far greater then the World is now if God hath made such great things he must needs be infinite see what the Scripture speaks of the great creatures in comparison of God Isa 40. 10. Who hath measured the waters in the hollow of his hand and meted out heaven with a span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance Behold the Nations are as a drop of a Bucket and accounted as the small dust of the ballance behold be taketh up the Isles as a very little thing All Nations before him are as nothing they are counted to him lesse then nothing and vanity ver 15. 17. CHAP. V. IF God be infinite hence you may Vse 1. learn what an evil sin is that it is an infinite evil because it is committed against an infinite God We measure sin by the act and not by the object the act is transient it passeth away an idle word a vain thought a vain thought as a vain thought is little and so we are apt to think the sin little because we measure it according to the act not by the object against whom it is committed Men make nothing of an Oath of a Lye of being drunk even such gross sins as these are bâ—cause they measure them by the act but this is but a wrong Rule to measure your actions by you must measure sin by the object against whom it is committed which is God and so every sin is an infinite evil Thy idle words are infinite evils because sinâ— against God much more thy blasphemies Words spoken against the Kâ—ng and a small wrong done to his person is Crimen laesae Majestatis is high treâ—son but worâ—s spoken against an ordinary man are not so because 't is the King against whom they are spoken makes them treasonable and brings death and destruction to him that speaks them Hence it is that God will punish every sin with an infinite punishment in respect of duration those sins of which thou makest no reckoning the infinite God will inflict wrath upon thy soul for them Thou makest no matter of thy idle words and vain thoughts oh know that God will punish thy idle words and vain thoughts with infinite wrath Psal â—0 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath Here is an Use of singular Comfort Use 2. to all broken-hearted sinners God's mercies are infinite his mercy is incomprehensible You think your sins are greater then can be pardoned yet though thy sins be great and numberless God's mercies are infinitely more infinite Thou canst not out vie God's mercies Lay down as many sins as thou canst at stâ—ke God will lay down infinite multiâ—udes of mercies Turn thou from thy wicked ways and believe and prove whether the Lord will not pour down mercies that there shall not be room enough to receive them God will abundantly pardon For my thoughts are not your thoughts neither are your ways my ways saith the Lord For as the Heavens are higher then the earth so are my ways higher then your ways and my thoughts then your thoughts As if God should say your thoughts are that you are the most notorious sinners that are that your sins are unpardonable you think with your selves is it possible that such a sinner should find mercy Will God be gracious to such a vile wretch as I am Thou hast saith God too shallow thoughts concerning me my thoughts are not like thine thy thoughts of my way of mercy are but finite poor conceits but my thoughts of love and mercy to broken hearted sinners that humble themselves unfeignedly are like my self infinite I have infinite thoughts of mercy toward you I have infinite thoughts of mercy for you for as the heaven is higher then the earth so are my ways higher then your ways and my thoughts higher then your thoughts Isa 57. 7. 8. 9. When men do think their sins unpardonable what do they they but make God finite his mercies finite his mercies comprehensible 3. If God be an infinite majesty Use 3. this may serve as an use of instruction to us 1. Then it concerns us to behave our selves with all humility and reverence when we draw nigh to God by how much greater a prince is the more reverence we shew to him God is great infinite majesty therefore worthy of all fear submission and reverence the Angels in heaven cover their faces standing in His presence Isa 6. Beholding his infinite and most glorious majesty and their own nothing this is Solomon's exhortation to all that pray to consider what
a God he is to whom they pray Eccles 5. 2. Be not rash with thy mouth c. For God is in heaven and thou upon earth God is a glorious infinite majesty thou a poor vile worm therefore fear and tremble before him when he beholdeth men behaving themselves irreverently irreligiously in his worship he curseth the man and his service Mal. 1. 14. 2. It instructeth us what a most noble service Gods service is the greater the Person is the more noble is his service it is far more noble to serve Kings than to be a keeper of sheep God is a great King an infinite majesty infinitely exceeding all the Majesty and state of earthly Kings to serve him then and to be his favourite is far more noble than to serve Kings and Emperours Theodosius thanked God more that he was a Christian than an Emperour there 's no title in comparison of this to be the servant of the great and infinite God Great personages can give great gifts to their servants but God will give infinite eternal rewards to all his faithfull servants not the half of his Kingdome but his kingdome to his servants 4. If God be infinite it further Use 4. teacheth us three things 1. That this great God should have all our affections pitch upon him rooted and established in him he is worthy of all possible love possible fear possible joy we may over-love all things except God we may over-love our own selves our wives our children the creatures and sin greatly in loving them but we cannot over-love God he is incomprehensible in respect of our love to him as well as in our conceiving of him God is worthy of more love than your hearts are capaple of love The Angels and blessed Saints burn with Love and shall burn with love to him to all eternity and yet they shall never love him enough God is infinitely good infinitely glorious and therefore deserveth infinite love and indeed none love God with a comprehensive love but himself If ye were the sons of a Father who is infinitely wise infinitely powerful infinitely blessed and glorious how would your natural love be toward him such a one is the Lord our God 2. It teacheth us whether we should go for satisfaction even to God who iâ— infinite and therefore can satisfie the vast desires of man We see finite things cannot satisfie we spend ouâ— thoughts and strength to seek satisfaction in the creatures and all in vain because they are vanity finite things cannot satisfie our infinite desires 'T is God that is infinite that fills Heaven he can fill our hearts with all desirable and possible good The whole soul will be satisfied with God he will fill the understanding with knowledge as he is infinite in wisdom he will fill the will and affections with good as he is infinitely good The eye is not satisfied with seeing nor the ear with hearing nor the heart with desiring because when a man hath seen and heard many things God will satisfie both ear eye and heart Psal 17. 15. 3. It sheweth the wretched madness of most men who spend all their thoughts time affections and labour about poor finite transitory things as worldly Glory Honours Riches c. and neglect God and embrace these shadows these dreams before an infinite God in whom is infinite Glory Honour Riches who is an infinite treasure of all perfections If God be thy portion then hast thou infinite Honours Riches because thou hast an infinite God if thou enjoyest the world and hast a world of Honours of Riches and all worldly Goods and hast no interest in God nor right to him thou art infinitely poor wretched and miserable It is St. Augustins Meditation Should I hear God say to a man here are Riches for thee there are Honors for thee live every day as merry as the Sunshine but nunquam videbis faciem meam thou shalt never see my face I should say much good may the World do such a man I should not envy him A godly man on a Dunghil is better than Ahashuerosh in all his Glory Paul and Silas did sing in the Dungeon because they had God there when Belshazzer wanting him did tremble in his Palace in the midst of his mirth and musick If God be an infinite God then let Use 5. this great God be thy confidence he is infinite in power trust to him he is able to do what is possible to be done for thy good he can do more than thou canst aâ—k or think He is infinitely wise therefore can order dispose all things aright though for the present they go cross to thy hopes and desires yet in the event they shall be for thy good He is infinitely good trust to him in thy wants he can fill thy heart with good thy Barns thy Purse with good God being a great God must be Use 6. greatly praised 't is the Psalmists own use Psal 145. 3. Great is the Lord and greatly to he praised We use to praise great things that are good and excellent we use to praise and commend wise powerful things the Lord is great and infinite in power wisdom goodness give him the glory of his greatness whatsoever excellencies are in the creatuâ—e consider how all are eminently infinitely in God the World is great but God is greater A Discourse of Gods Omnipresence Jer. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off Can any hide himself in secret places that I shall not see him Do not I fill Heaven and earth saith the Lord CHAP. I. I Proceed from God's Infiniteness to his Ubiquity or Omnipresence which well followeth from his Immensity and Infinitenes for if Gods Essence be infinite bounded with no place then God must needs be essentially present everywhere In these words the Prophet confuteth that gross and Atheistical conceit both of Hypocrites and wicked men That God takes notice of things that are done near him but not of things afar off of things done in publick view not in secret he may behold Absalom committing wickedness on the house-top before the Sun but beholds not what men in their secret closets and in dark places do act they think God can no more behold them in the dark than men can do The Prophet or God by him testifieth to these Atheists that he is a God afar off as well as at hand he beholds and seeth what is done in the earth as well as what is done in the Heavens and is as present to thee when thou thinkest thy self afar off from him as when thou wast more nigh Suppose thou hidest thy self in secret places thinking that thou mayest hide thy self and actions from his sight it is in vain Go slie hide thy self under Mountains or ar deep as the centre of the earth or wrap thy self up in Clouds yet the Lord is present and beholds thee and will judge and damn thee for thy secret sins
an â—â—imaâ—e presence as the Sun is many thousand Miles distant from the earth yet in respect of his light and heat is presenâ— to the earth A man may behold things afar off but now God is indistantially present in every place he is not a God afar off from any place creature or person but is intimately and essentially present in every place in every creature in every person so that when we say God is every where present we mean the Divine Essence is totally present in every place and in every Creature at once CHAP. V. THere is good reason why God Reas 1. should be in every place 1. God being an infinite great and incomprehensible God no place can possibly comprehend him then must he needs be present everywhere for either God is nusquà m or alicubi or ubiquâ— No where in some certain place or everywhere You cannot say he is nowhere for then there is no God You cannot say he is in some certain place for then he should â—e a finite God limited and circumscribed with local terms therefore he must be ubiquâ— every where filling all places aâ— once an infinite Being must needs be every where And in this God doth infinitely excel all creatures whatsoever the Air is every where but yet onely in it's own region the Waters of the Sea are every where in the depth but yet wirhin it's bounds the light of the Sun is of creatures most diffusive and extended over the whole Hemisphere yet the diffusion of it is bounded the solid Earth is the bounds of it but God is in Heaven Earth Hell in all places beyond all imagination at once fully and unlimitedly 2. Because every man and whatsoever Reas 2. every man doth think speak or do is in the presence of God is before God therefore God is omnipresent How is it possible that all the godly should walk before him at once and do all that they do in his presence if God were not omnipresent present with them and beholding them Enoch Abraham David did walk before him and all the godly do walk before him So as to the wicked themselves all that they do think or speak is before him And this sheweth that God is infinitely present in every man and to every man yea he is more near to us than our selves are because he knoweth the thoughts of man what they are all thy proud thoughts â—ll thy adulterous thoughts are before him and not a word droppeth from thy tongue but he heareth it altogether The Lord is said to see in secret all thy secret filthiness acted in the darkest corners dens caves and holes deserts and wildernesses the Lord beholdeth Imagine the Adulterer had his Dalilah with him as deep as the centre of the earth yet all would be acted before the Lord. Seeing then thou canst not do any thing any where at any time but 't is before God he must needs be omnipresent Darkness is as bright as noon to him therefore in vain doth the Adulterer wait for the twilight the hidden and secret holes are as open to him as the tops of houses and mountains therefore in vain do men hide their lewdness from God Thou canst go no where and sin but it is in the presence of a glorious God CHAP. VI. BEfore I make Application it will be needful to answer some Questions about God's omnipresence 1. If God be every where present Quest 1. how is it said that God is in heaven as we say in the Preface of the Lord's Prayer Our Father which art in Heaven And Psal 115. 3. Our God is in heaven These seem to denote that God is onely in heaven I answer First in respect of his Sol. 1. Divine Essence God is as much in Earth in Hell every where as he is in Heaven God is totus ubique whole God is every where 2. God is said to be in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency in two respects 1. Because in heaven he lays open and displayeth the full brightness of all his glorious perfections to the view of glorified Saints and Angels there they behold him face to face and stand continually in his blessed presence in which presence there is fulness of joy and pleasures for evermore Psal 16. 11. The beholding of God's Majesty in heaven is the eternal happiness life glory of his elect In Earth God doth not shew the brightness of his glory the most that we behold of God is but his back-parts some beams of his Divine glory in his Word and Ordinances in his Creatures and as for hell his presence is terrible to the damned he displayeth his full wrath and vengeance to them they see not a glimpse of his glory his face and his favour is eternally hidden from them That 's the meaning of that place in 2 Thess 1. 9. where it is said of the wicked that they shall be punished with everlasting destruction from the presence of the Lord that is from the presence of his favour love mercy goodness glory in which is fulness of joy and life for evermore God is present in heaven present in hell his presence in heaven is joyous as the presence of a King to a Favourite his presence in hell iâ— most terrible as the presence of a King to a Traitor 2. God is said to be in Heaven to shew the vastness of his dominion over all things in heaven in earth and under the earth Heaven is the Royal Throne of his Kingdome his â—ear his Palace his Court of Residence Psal 103. 19. The Lord hath prepared his throne in the heavens Thus saith the Lord The heaven is my thronâ— Isa 66. 1. The earth in comparison of heaven is his foot-stool Hence it is that God is said to dwell in heaven to sit in heaven to reign in heaven 2. If God be every where present Quest 2. hoâ— is it then that God is said to dwell in his Sainâ—s but for the wicked he knows thâ—m afar off I answeâ— God is essentially and indistantiâ—lly Sol. present to the wicked as well as to and in the godly God is the preserver of both in their beings in him both the godly and the wicked live movâ— and have their bâ—ing But God is said to dwâ—ll in tâ—e godly by the presence of his gracâ— by the presence of his comfortable favour and in respect of his rule and government of their heart the hearts of his Saints are his Throne Palace Seat and House as Heaven therefore every godly man's heart is an heaven Et Deus in illo coelo 2 Cor 6. 16. he is said to dwell in them and walk in them But so he is not present to the wicked they are voâ—d of all grace their hearts are very dens and prisons and very hells of sin the throne of Satan the Prince of the Air by whom they are ruled and led captive at his pleasure Eph. 2. 2. It is said of
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
put indefinitely may signifie four or five persons as well as three less or more so there may be occasion given of making more or lesse persons as well as three 2. Because if Elohim signifie the Trinity here it should signifie the Trinity in all other places of Scripture but it doth not and the placing of of it in the plural number with the verb in the singular is usual in Scriprure without a Mystery as Genes 9. 15. Exod. 2. 3. Jos 24. 19. Some say 't is put in the plural number propter reverentiae amplitudinem because the Majesty power wisdome goodness of God is manifested in the creation Others would gather it from those words of Moses Gen. 1. 26. And God said Let Us make man in our Image after Our likeness Others again gather the Mystery of the Trinity from the unanimous cry of the Seraphims Isa 6. 3. they cry Holy holy holy Lord God Almighty therefore say they the word holy is trebled in relation to the Trinity to the three Persons But these are not plain and evident proofs of the Trinity Holy holy holy is trebled here principally for these reasons 1. To shew that the Angels do continually praise God 2. To shew that the Seraphims do praise God with all vehemency and fervency 3. To shew the infinite Perfection of his holinesse that the tongues of Seraphims and Angels cannot express his holinesse There are more plain proofs of the plurality of persons in the Godhead Mat. 3. there is a clear revelation of the Trinity the Father speaks from heaven the Son is incarnate and is baptized the holy Ghost descendeth in the shape of a Dove Moreover Mat. 28. 19. the Commission that our Saviour gives to his disciples runs thus Go teach all nations Baptizing them in the name of the Father of the Son and of the Holy Ghost baptizing them tanquam in nomen unius veri Dei It plainly sheweth that there are three persons in the Deity and that these are but one God To be baptized into the name is to be bound to believe and obey and worship this one God the Trinity in the Unity Joh. 15. 26. These three are one John 17. 22. CHAP. III. THe further explication of this mysterious Doctrine of the blessed Trinity shall be by Questions Quest 1. The first question shall be about the terms used both by ancient and modern Divines Whether seeing the Scripture hath no such terms as Divine Essence or Being Person or Trinity they are then well used by Divines Though these terms are not literally Sol. epxressed in any place of Scripture yet in it there is something fully equivalent to them and so are rightly used by Divines as to instance in all three 1. For Essence and Being the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Being hath an equivalent phrase from that speech of God to Moses when he nameth himself I AM Exod. 3. 14. and Revel 1. 8. where he is calâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it hath the same identity with Divine Essence or Being so then that term may be used 2. For Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a plain place for tâ—is Heb. 1. 3. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse Image of his Person It is true Some would have it translated the expresse Image of his Substance rather then of his Person but this cannot be because there can be no impresse of the Fathers substance in the Son because the same â—ssence is in both and then there would be a multiplication of the Divine Essence therefore it is rightly translated the expresse image of his Person 3. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity Nomen ab Arithmeticis ad Theologos traductum there is no such term in Scripture but my Text will afford an equivalent term there are three that bear record in heaven this will warrant the lawfull use of the term Trinity In the second place may it be demanded Quest 2 What is a person Solu I answer in general A person is a Substance subsisting by it self individual and incommunicable but this is rather a suppositum then a persona therefore they add Intelligent living and active or doing so Men so Angels are persons other creatures singularia supposita individua not personae So then a Person is thus defined A Person desiâ—ed It is a substance subsisting by it self indivisible incommunicable understanding living and working Now for the Persons in the Godhead they are thus described The Father the Sonne and the Holy-Ghost are subsisting in the Divine Essence undiviced incommnicable intelligent by their properties distinguished among themselves but not divided from each other or in brief thus A Person in the Godhead is the Divine Essence distinguished by his proper manner of subsisting To illustrate it consider that the Father is the Divine Essence subsisting by himself understanding willing distinguished from the Son and Holy-Ghost by his proper manner of subsisting or by his Personal property As the Father's Personal property is To be of himself and beget The Personal property of the Son is to be of the Father And the Personal property of the Holy-Ghost is to be from the Father and the Son So that the Son is the Divine Essence subsisting by himself undivided incommunicable understanding willing distinguished from the Father and the Holy-Ghost by his Personal property What is the Father the Son and Quâ—st 3. the Holy-Ghost The Father is Deus ingenitus sed Sol. generans God not begotten but begetting The Son is God begotten not begetting the Holy-Ghost God neither begetting nor begotten but proceeding How do the Persons differ Quest 4. They differ from the Essence as Sol. â— modus rei à re ipsa as the manner of a thing from the thing it self for a person is essentia divina modisicata or limited with a certain manner of subsisting Now would you understand how they differ among themselves you must know they do not differ in nature or being for the same nature and being is in all in the Deity there is not aliud aliud but alius alius the whole divine nature in each particular Person They differ these three waies 1. Respectu ordinis in regard of Order the Father is before the Son and Holy-Ghost not in time and in dignity for they are all Câ—-eternal and Coequal but in order the Father is before the son the Father and the Son before the Holy-Ghost 2. They differ in operationibus ad intra where the personal properties or actions in the Father differ from the Son because the Father begetteth the Son is begotten 3. In operationibus ad extra The Father worketh of himself by the Son the Son of the Father by the Holy-Ghost hence Creation is first attributed to the Father Redemption and dispensation to the Son Sanctification to the Holy-Ghost so that the same work is the work
them the Lord look upon you and judge because you have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hand to slay us Now in ver 22 and 23. Moses made his and their condition known to the Lord how the People were more vexed then formerly Moses said to the Lord Wherefore hast thou so evil intreated this People Why is it that thou hast sent me for since I came to Pharaoh to speak in thy name he hath done evil to this People neither hast thou delivered thy People at all In this Chapter God answereth Moses in two things 1. That Pharaoh should be compell'd to let Israel go The Lord said to Moses now shalt thou see what I will do to Pharaoh for with a strong hand shall he let them go and with a strong hand shall he drive them out of his Land ver 1. 2. For confirmation of Moses faith and to calm the murmuring spirits of the distressed Israelites God declareth what a God he is and hath been to their Fathers of old and what a God he will be to them ver 2 3. And God spake unto Moses and said unto him I am the Lord 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 Here it may be demanded how is it Quest said that God did not make himself known to Abraham Isaac and Jacob by his nâ—me Jehovah Nomen the name Jehovah was Sol. 1. known to Aâ—raham Isaac and Jacob but not mysterium nominis the mystery of the Name this was revealed to Moses from God and from Moses to the People It is meant of the performâ—nce of his great promises made to Abraham God did promise to give the land of Canaan to Abraham's Seed for an inheritance which promise was not performed to him but to his Seed after him So that this is the meaning God appeared to Abraham Isaac and Jacob El Shaddai God Almighty in protecting delivering and rewarding them but by his name Jehovah he was not known to them God did not perform his promise made to Abraham unto Abraham Isaac and Jacob but unto their Seed and posterity after them CHAP. II. HEnce I observe that God makes Observ himself known what a God he is to his people by his name and titles Gods names are agreeable to his nature and divine properties as he hath a being from himself and gives being to all so he is Jehovah and called I AM as his nature is omnipotent so he is called El Elohim and Elohah powerfull as he is All-sufficient so he is called Shaddai In the handling of his glorious names I will first give to you all his names and the meaning of them secondly I will insist principally upon the name Jehovah because it is his most essential name The Hebrews have reckoned up many names of God and all of them express God to us 1. The first is here in the Text El Shaddai God almighty I shall speak nothing of the derivation of this word Shaddai in this place because I intend to speak more largely of it hereafter it intimates that God is All-sufficient he wanteth nothing but is infinitely blessed with the infinite perfections of his glorious being by this name God makes himself known to be self-sufficient all-sufficient absoutely perfect If God be All-sufficient then shall Use that man want nothing that hath God for his God he that loseth all for God shall find all in God When Hannah complained for want of children Elkanah said unto her Am not I better to thee then ten sons why weepest thou So the Lord saith I am God All-sufficient and am not I better then all riches honours lands and friends I am more sufficient to reward thee then millions of worlds of creatures can do 2. The second name by which God expresseth his nature is Elohim Eloha this name denote's the power and strength of God to denote unto us that God is strong and powerful If God be Elohim a strong powerfull Use 1. God then he can do great and difficult matters for his Church and people 2. If God be strong and powerful then it is in vain to oppose him to rebel to rage against him and his Church God is too strong for all enemies too powerful for all the powers of hell 3. If God hath named himself Elohim strong and powerfull then fear not thou worm Jacob though the Church be as worms in the esteem of their enemies yet they need not fear because God is their strong and powerful God 3. The third name of God by which he makes himself known is Adonai Dominus Lord some derive the Word from a Word in the Hebrew that signifies judicare to judg because God is Judg of all the world Others derive it from a word which signifieth Basis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation intimating that God is the upholder of all things as the foundation of an house is the support of the whole building so God is the upholder of the world he upholdeth all things by the word of his power If God hath named himself Lord Use and that because he upholdeth all things we may infer this comfort for the Church he will uphold Jerusalem in all dangerous times and troubles his Church is more dear to him than the World and his people than all other creatures which he doth uphold 2. Then acknowledg him to be Lord by paying service to him by obeying him obey him and he will uphold you how did he uphold Daniel in the midst of a Den of Lions because he obeyed him 4. Another name by which God hath expressed himself is the Creator the Maker of heaven â—ne earth Isa 45. 11. 12. This sets forth God as the Author and â—ountain of all our Being out of nothing 5. Another name is the high and lofty one Isa 57. 15. called so respectu loci dignitatis in respect of place and dignity the highest heaven is his lofty throne on which he sits to judg the world therefore God is called altissimus Luk. 1. the highest If God be the high and lofty one Use 1. then let the great ones tremble before him and that because God is higher then they Eccl. 5. 2. This sheweth who it is that brings the proud ones in their proud attempts against his people down with shame and dishonour sc the high and lofty one who is above them in all things wherein they deal most proudly 3. See the love of God to broken hearts in that the high and lofty one that inhabiteth eternity who dwelleth in the high and holy place will vouchsafe to dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to revive the spirit of the contrite ones Isa 57. 15. 6. Another name is Jehovah Tsebaoth the
Lord God of Hosts his name is called by the name of The Lord of Hosts that dwelleth between the Cherubims 2. Sam. 6. 2. He is called the Lord of Hosts for two reasons 1. To shew that he is the sole commander of all creatures in heaven and in earth The Angels they are his Host A multitude of the heavenly Host Luke 2. 12. The Sun Moon and all the Stars are called his Hosts all creatures in the World are the Lord's Host's 2. To shew that God is instar exercituum omnium instead of all Hosts and Armies Then be ye all exhorted to be on Use 1. God's side for his side is the strongest and will be the conquering side he will give an Eternall overthrow to all his enemies 2. Then let the Enemies of God be horribly afraid because every day they walk in the midst of God's Armies take heed you scoffers at Religion ye persecutours of his Righteous Isaac's Take heed ye Drunkards how ye provoke God to anger For if he give a commission to any of his Armies and command the least creature in his Hosts to fall upon you ye are destroyed for ever 7. God nameth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One the Holy One of Israel Psal 71. 22. If God be Holy then he cannot Use 1. endure any Sin he must needs hate Sin and Sinners Thou art of purer eyes then to behold evil and canst not look on iniquity Habak 1. 13. Thou art not a God that hast pleasure in wickednesse neither shall evil dwell with thee the foolish shall not stand in thy sight and thou hatest all workers of iniquity Psal 5. 4 5. 2. Labour to be Holy as he is Holy As he which hath called you is Holy so be ye Holy in all manner of Conversation Because it is written Be ye Holy for I am Holy 1 Pet. 1. 15 16. God is free from all vice There are three other names whereby God hath made himself known and they are called his Essential names because they do denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his being and all from one root havah or hadiah esse to be The first is Exod. 3. 14. Eheje I am that I am or I will be what I will be some make this name to be Gods extraordinary name That of our Saviour Rev. 1. 8. I am he which is and which was and which is to come is the Interpretation of this name Damascene saith this name Damasc containeth all things in it like a vast and infinite Ocean without bounds The reason why God nameth himself I am that I am or I will be that I will be is because he is the Being of Beings subsisting by himself as if he should say I am my Being I am my Essence my Existence differeth not from my Essence because I am that I am and as I am so I will be to all Eternity the same yesterday to day and for ever there is no shadow of change no variablenesse at all in Me. The second Name is Jah Sing unto God sing praises to his Name extol him that rideth upon the Heavens by his name Jah and rejoyce before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him Psal 68. 4. Now this name Jah is but the contract of Jehovah Jah nihil est aliud quam nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatum quod Ebraice doctissimi viri judicant idque per sâ—ncopen qua aliquid è medio dictionis eximitur contractio autem syncopica apud Ebraeos siâ—ri soleat reducta voâ—ali consonantis sequentis ad antecedentem ut cum hac in unam vocem coalescat â—ndè eâ—iam sequi vocales illas esse nomini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprias camets terâ—â—am esse camquè propriam Tetragrammati vocalem Rivet exercit 14. in Genes and signifieth the same or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is The last name is here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah this is his memoriall to all generations Jehovah Eloha Abraham the Lord God of Abraham Exod. 3. 15. This name was used always when the Priest blessed the people Num. 6. 24 25 26. The Lord or Jehovah bless thee and keep thee Jehovah make his face to shine upon thee and be gracious to thee Jehovah lift up his countenance upon thee and give thee peace It was thrice repeated And this Name they were commanded to swear by Thou shalt fear Jehovah thy God and swear by his Name Deut. 6. 13. The Jews had many grosse conceits of this name and fearing to use it say for it Adonai scarce any but the Priest used it they call it Nomen Dei Zanch. de â—ib Eloham lib. 1. cap. 12. ineffabile but this name Jehovah is not unspeakable in regard of the Name but in regard of the Essence of God set forth by it as Zanchy noteth The Jews observe that in God's Name Jehovah the Trinity is implied Je signifies the Present-tense Ho the Praeter-perfect tense Vah the Future and S. John alludes to this name Rev. 1. 8. Which was which is and is to come The Jews also observe that in this name Jehovah all the Hebrew letters are literae quiescentes that denote rest implying that in God and from God is all our rest every godly man is like Noah's Dove he can find no rest nor satisfaction in any creature but in God God is the godly mans Ark of rest and safety CHAP. III. HEre I will do two things First I will shew what this Name implieth and then draw some observations from it 1. It implieth his Eternity which is excellently interpreted Rev. 1. 8. I am Alpha and Omega the Beginning and the ending saith the Lord which is and which was and which is to come 2. It implieth that God hath Being from himself and subsisteth alone by himself that he is absolutely an independent Being he onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That he is ens entium the efficient Being of all things he giveth to all creatures their Being to Angels their spiritual and intellectual being and to men their being In him we live move and have our being Act. 17. 28. 4 It denoteth that God is most true constant and faithful in his promises as here in the Text Your Fathers knew me by the Name Almighty or El Shaddai that I am a God All-sufficient that I am a rich God by giving them riches a strong God by protecting and defending them and helping them in their straits and extremities 'T is true I did promise to deliver them out of the land of Egypt to give them the land of Canaan for their possession to take them for my peculiar people from among the nations but they saw not the fulfilling of these promises as now you that are their seed shall see for you shall see that I am a God constant and faithful in all my promises made to your Fathers for I will make them good to you because I am Jehovah CHAP. IV. THe
shall be accomplished the wicked shall see him as true and faithful in his Judgments and vengeance as in Mercy and Peace It is said vers 13. They shall know that I am Jehovah that I am a God who will give and command a being to my threatnings as well as to my Promises that I will create evil for the destruction of godless wretches as create good for the peace safety and salvation of them that fear me Sect. 2. Having proved the Point by Scripture I will also prove it by reason Because all the promises made to Reas 1. his church and people are the very expressions of his efficacious will to shew them mercy to supply their wants with desirable comforts what the Lord efficaciously willeth and intendeth shall undoubtedly come to pass All the works of God are but the effects of his will 'T is said God said let there be light and there was light let the earth bring forth herbs let the trees bring forth fruit according to their kind and they did so Gods saying is nothing else but his efficacious willing of the things and as he willed things so they came to pas so his promises in the covenant of grace are nothing else but his will to pardon to sanctifie to comfort to deliver to give grace and glory let mercy embrace such a soul let pardon be assur'd to such a sinner let such lusts be mortifyed let such deliverance betide such a person and all cometh to pass because he willeth the things his promises are the expressions of his will 'T is an observable phrase used in Scripture command deliverance for Jacob and command loving kindness to shew to his people the efficacy of his will in making good his promises he hath promised deliverance loving kindnesse let it be to such a soul 2. Because God is as able as he is willing his name is Jehovah it is the Lord that gives Being to all that have being therefore he is able to give being to his promises as to his creatures to give a being to promised mercy to promised pardon to promised grace and glory and whatsoever good he hath promised See what arguments God useth to encourage his people to ask of him things to come Isa 45. 12. I have made the earth and created men upon it I even my hands have stretched out the heavens and all their host have I commanded he created man and all creatures therefore he can create all good which he hath promised to his Church therefore put God in mind of his promises to his Church and importunately urge him with his promises Say to him Lord thou hast commanded man to keep his promise to be faithfull of his word thou hast promised this and that mercy thou canst not deny thy self being most faithfull command this and that mercy The Prophet Malachy speaking of the creation of womâ—n Malac. 2. 15. saith did not he make one yet had he the residue of the Spirit that is he made but one woman for Adam he could have made more because of his abundance of Spirit the Lord hath abundance of spirit he hath made good his promises to others and can make them good to all that shall trust in him 3. Because Gods performing his promises to his Church and people is God's memorial it is an everlasting memorial of him to all generations succeeding generations come to know what God is by his performance of promises God is known by his name Jehovah his mindfulness of his Covenant and promises makes us mindfull of God As God performing his promise of remission of sins makes men in all ages to know that he is Jehovah that pardoneth iniquity transgressions and sins and they from their own experience will make God known to be a God pardoning iniquity so the accomplishment of promises of deliverance promises of comfort in trouble accomplished promises of the things of this life and and of the life that is to come accomplished makes him known to be faithfull and constant in his promises that he is a God that cannot lie nor deny himself but abideth faithful to all generations CHAP. VIII Sect. 1. IN the third place I willlay down the Rules concerning God's performing of his promises and in the first place I must premise these distinctions 1. That there are promises which concern Church in general and there are promises which concern the members of the Church each particular godly man there are promises made to Jerusalem and promises made to the daughters of Jerusalem 2. There are promises of temporal good things and promises of spiritual good things of spiritual blessings 3. There are promises of grace it self and mercy it self and there are promises of the measure of grace The observable rules are these The promises to the Church in general are propheticall promises they are prophecies as well as promises so the accomplishment of them is to be prayed for it shall be in Gods appointed time The Jews prayed for the comming of the Messiah long before his comming yet he came not in the flesh till the fulness of the determinate time came no question but the seed of Jacob prayed for the possession of Canaan yet no possession till the years were expired wherein God promised to give them Canaan The Church in many ages hath prayed for the subversion of the Kingdome of Antichrist yet Babylon the great is not fallen the Church hath likewise prayed for the conversion of the Jews and the bringing in of the fulnesse of the Gentiles yet the one is not converted neither is the fulnesse of the other brought in yet the Lord Jehovah will make good these and such like promises in his own time then shall the blessings of the promises and the prayers of all Saints fall into the Churches lap We must pray and we may expect the accomplishment of the promises in due time because we have the promises and the prophecies but 't is curiosity to calculate a set time as to say positively that in such a year Antichrist shall be overthrown we are ignorant of the times and seasons when God will accomplish his promises to his Church they are not clearly revealed unto us Sect. 2. Now as touching those Promises that concern each particular member of the Church First concerning Promises about Grace and spiritual Mercies we are to observe these Rules 1. That God will make good his Rule 1. Promises to all Believers concerning pardon of sin sanctification adoption perseverance life eternal and a Believer may be confident that God will bestow these things undoubtedly upon him by this name Jehovah he will be made known to all and for these things thou mayest absolutely pray 2. That God will give such a measure of grace of comfort and assistance as he knowerh to be fit for thee not such and such a measure of grace and assistance as thou thinkest needful Your heavenly Father knoweth what grace what comfort what assistance you most need Be sure
the Saints are their spiritual warfare against the Enemies of Christ's Kingdome Consider this the Saints are never conquered though they suffer the spoiling of ther goods the loss of their lives and liberties While the ship is in a storm we cannot say 't is cast away but when it is split upon a rock and men and goods are sunk in the Sea So it is with Christians while they are in storms they are not cast away but when they make shipwrack of Faith Oh the dominion and power of God over the Enemies malice and a Christians heart that he is not cast away in such storms CHAP. VI. NOw as God's dominion and power so likewise his glory is eternal 1 Tim. 1. 17. the Apostle ascribes it to him Here I will give general Reasons for all 1. Because as God is from everlasting Reas 1. to everlasting Psal 90. 2. so whatsoever is in God is from everlasting to everlasting his dominion his power and glory all his prerogatives and properties are from everlasting to everlasting if his mercy enduseth for ever then his glory will endure for ever so his justice his power and all his divine excellencies being but the divine nature and essence endure for ever his glory then must endure for ever God is glorified in Heaven by his Saints because his mercy endureth for ever he is likewise glorified in Hell because his justice endureth for ever 2. Because God is absolutely independing Reas 2. above all things whatsoever therefore his dominion power and glory and all his divine excellencies are from eternity to eternity What is the reason that all the excellencies in the Creatures are not from eternity it is because they are depending and all came from an external cause Why are the Creatures and created excellencies mutable and fading It is because they depend upon that external cause and according to his withdrawing or putting forth his influence so the creatures do flourish or wither But God's dominion power and glory are originally from himself and not derivatively from an external cause therefore without beginning because he had none and shall have no end because there is none can put an end to his power and dominion 'T is by this eternal King that all earthly Kings do reign and from him they receive honour dominion power and riches and therefore at his pleasure they shall cast down their Crowns and Scepters before him but God reigneth by himself and hath his dominion power and glory in himself and from himself therefore it is from eternity to eternity In the last place the thoughts of this should wonderfully quicken us up to get an interest in this eternal and omnipotent King of glorious state Why do ye spend your days in the pursuit of perishing vanities Suppose you had a Kingdome in this world all the treasures riches strength and all the glory of an earthly Kingdome 't is somewhat that would perhaps make your hearts to overflow with joy and pride yet 't is nothing in comparison of an interest in God An earthly Kingdome is not for ever earthly Princes die like ordinary men then all their earthly honours pleasures treasures and riches die with them the World it self had a beginning and so shall have an end then shall all the glory of the world pass away but God is for ever his Kingdome power and glory are eternal therefore in getting an eternal God you shall obtain an eternal Kingdome and eternal glory Be you Judges whether it be not better to be godly how miserable soever for the present and to be glorious and happy in the enjoying of an eternal God for ever or to be rich potent and glorious in this present world and to be destroyed from the presence of God for ever Lay to heart these things Thy time is drawing nigh when all thy worldly pomp power riches honour credit esteem among the Rich in the world will be at an end if you neglect a diligent seeking after an eternal good what will ye do when your power and glory and esteem and riches shall fail and you have no interest in this God of eternal power and glory Wo unto you when you shall be thrown out of the world shut out of the Kingdom of God and be both thrown and trodden down for enemies into the burning prison to suffer the everlasting vengeance of the eternal King of glory A Discourse of Gods Infiniteness and Incomprehensibility 1 Kings 8. 27. But will God indeed dwell on the earth Behold the heaven and heaven of heavens cannot contain thee c. CHAP. I. THese words are part of the preface of Solomon's prayer which he made at the dedication of the Temple in which he sets out the incomparable excellency of God ver 23. And he said Lord God of Israel there is no God like to thee in heaven above or earth beneath who keepest Covenant and mercy with thy servants that walk before thee with all their heart Secondly he sets forth the admirable faithfulness of God in keeping covenant and performing promises ver 24. 25. Who hast kept with thy servant David that thou promised'st him thou spakest also wiih thy mouth and hast fulfilled it with thy hand as it is this day therefore now O Lord God of Israel keep with thy servant David my father that thou promisedst him c. In this verse he sets forth the incomprehensibleness and infinitenesse of his Majesty I shall a little explain the words before I handle the attribute from them But will God indeed dwel on the earth God is said to dwel in heaven per praesentiam gloriae by the presence of his glory because in heaven he sets out the fulness of his glory to the view of Angels and Saints He dwelleth in his Saints per praesentiam gratiae by his grace in their hearts He dweleth in his ordinances so he is said to dwel at Jerusalem because in and by his ordinances he communicateth himself to his people He dweleth every where by his essence and power in heaven earth hell These words shew that God dwels not in earth and much less in that Temple circumscriptivè as if so limited in one place as that he is no where else as bodily things are for here Solomon sheweth that God's essence is infinite and incomprehensible Behold the heaven and the heaven of heavens c. the highest heavens are of a most vast circumference and capacity and yet the heaven of heavens cannot comprehend the infinite essence of God so that his argument is a majori ad minus from the greater to the les if the highest and largest heavens cannot contain God much less this house which he had built which is of a far less capacity than the earth CHAP. II. Observ HEnce I note that God is an infinite and incomprehensible being here in the first place I will briefly shew what it is to be infinite for dâ—stinction of infinitenesse take one for all There is a
I will be sanctified by all them that draw nigh unto me Lev. 10. 3. 5. It sheweth us that we may pray to God in any place I will that men pray everywhere lifting up holy hands c. 1 Tim. 2. 8. We need not tye God to any place but in all places and at all times we may and must lift up pure hands because God is alwayes every-where present Then need we not to direct our prayers to any Saint or Angel what need such Will-worship when as God that heareth our prayers is alwayes nigh to all that call upon him There is as great a distance between us and the glorified Saints as the highest Heaven is from the earth we may cry to them from morning to evening and be no more comforted than Baal's Priests were when they cryed from Morning until Noon O Baal hear us CHAP. IX THe next Use shall be of Exhortation Vse 5. 5. to divers things 1. To walk continually in uprightness and sincere affection as in the presence of God How do Angels live how do glorified Saints live how holy how pure how heavenly are they because they stand continually before God Therefore I say to you as God to Abraham Be thou perfect though we cannot attain to Angelicaâ— perfection yet labour to walk in perfection of sincerity because God besets thee behind and before and observeth thy uprising and down-lying 2. To keep a strict watch over our hearts Keep thy heart above all keeping because God hath possession of thy heart Look to thy thoughts intentions and purposes What shall thy heart be a Den a Sty a Thorow-fare for vain thoughts proud thoughts unclean thoughts Beloved Hearers Are ye not ashamed to speak openly what your hearts do meditate upon and are ye not ashamed then to lodge such thoughts in Gods presence who is and will be a Witness and a Judge of your thoughts A vain mind is a very Atheistical mind he that is proud in his thoughts Adulterous in his thoughts is a very Atheist in his mind God doth in effect say to every sinner I am God and know your thoughts and will judge your thoughts I can see the world in thy thoughts I can see pleasures profits vanities in thy thoughts I can see thy Whores thy cups thy companions in thy thoughts but God is not in all thy thoughts God is most present and yet he is a stranger to thee 3. Be careful to approve your selves to God in an holy Conversation though the World scoff at you account you as Hypocrites for Humorists yet be zealous for God let the World judge as they please Say as David to Michal It is before the Lord I will be holy I will be zealous 4. It should encourage us to be abundant in private duties What! though the World behold you not praying giving Alms you have God beholding you in secret who is more than a world of eye-witnesses not an holy thought of God then which nothing can be more private shall go unrewarded Behold who is coming to give his sincere servants publick rewards of glory for private service let Pharisees have their loud Trumpets to sound forth their Alms God will be thy Trumpetter to speak forth thy private duties that Heaven Earth and Hell shall ring of it Angels and Saints Devils and wicked men shall hear what thou didst for God how uprightly thou didst serve him and walkedst in sincerity before him 6. If God be Omnipresent then Use 6. here is matter of singular comfort to the godly in all afflictions he is and will be a present help to thee in all places in all troubles why should ye be terrified with fears of evil when as God is present Art thou a close Prisoner and in Bonds for Christs sake God is present with thee in Prison Nunquà m minûs solus quà m cùm solus A close Prisoner of Jesus Christ may say he is never less alone than when alone When thy Father and Mother shall forsake thee or cannot or will not own thee help thee and be present with thee God is then present Do evil men plot thy destruction or thy trouble they cannot harm thee because God is present If thou shouldest run thorow St. Pauls troubles all kind of troubles in all places God saith to thee as Ruth to Naomi Where thou goest thither will I go where thou dwellest Isa 42. 1 2 there will I dwell I will never leave thee nor forsake thee Fear not O Israel for I have redeemed thee I have called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee David was resolved against all fears of man and of all evil Psal 118. 6 7. The Lord is on my side I will not fear what man can do unto me the Lord taketh my part with them that help me therefore shall I see my desire upon mine enemy A midst thine enemies thou shalt have his presence of protection in thy troubles thou shalt have the presence of his supporting comforts in thy temptations the presence of his grace in thy death the presence of his Spirit the presence of his comforts and joyous favour and after death thou shalt enjoy the presence of his glory in which there is fulness of joy and life for evermore A Discourse of Gods Omniscience Psal 94. 8 9 10. Understand O ye brutish among the people and ye fools when will ye be wise He that planted the ear shall he not hear He that formed the eye shall he not see He that chastiseth the Heathen shall not he correct He that teacheth man knowledge shall not he know CHAP. I. FRom God's Omnipresence I proceed to his Omniscience for seeing all things are done in his presence he cannot but know all things he being intimately and indistantially present to every creature and in every creature he must necessarily know the creatures and all their actions inward outward in all circumstances Now for the coherence and opening of these words In the two fiâ—st Verses the Psalmist makes earnest request to God to whom all vengeance belongeth that being Juâ—ge of the world he would lift up his iron rod of vengeance and break to piecâ—s the proud of the earth In the five following Verses he describeth the wicked upon whom he prays divine vengeance may fall 1. They were proud and insolent boasting of their own heart's desire triumphing in their ungodly courses v. 4 5 2. They were such who for a long season had abused the patience of God therefore the Prophet cries out How long Lord shall the wicked thus triumph They grow the more wicked and insolent because thou Lord takest not vengeance long impunity breed's impenitency and impudency Therefore how long Lord shall the wicked triumph how long shall they utter and speak hard things