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
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
of this Attribute this shall be my method First to shew what is meant by God's Simplicity then prove it by Scripture and Reason then apply it 1. Simpleness or Simplicity is taken three ways 1. For want of discretion or wisdome So men void of wit or common capacity are said to be simple Prov. 1. 4. Solomon sheweth what the use of his Proverbs was namely to give subtilty to the simple Prov. 9. 15. A foolish woman is clamorous she is simple and knoweth nothing She calleth to passengers Whoso is simple let him turn in hither They are called simple because they want spiritual wisdome and discretion and till Goâ—'s Spirit anoint their eyes they do not or cannot discern what is truly good what is truly evil 2. Simpleness or simplicity is taken for sincerity and uprighâ—ness Simple men in this sense are taken for plain-hearted men void of hypocrisie dissembling and wicked plots and devices Psal 116. 6. The Lord preserveth the simple that is the upright in heart the sincere persons Rom. 16. 19. This simplicity the Lord approves of and it is called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uprightness Thus God commanded Abraham to be simple Walk before me and be upright or simple Gen. 17. 1. shun all hypocrisie dissimulation w th men To be without guile and fraud is simplicity uptight dealing is simplicity 3. Simplicity is taken in opposition to mixture and composition Thus refined Gold is pure and simple Gold it is not mixed with dross Water is simple but mix it with Wine 't is compounded of several kinds Simplicity as 't is attibuted to God 't is opposed to mixture and composition There is no composition or mixture in God but he is a pure Essence There are divers kinds of composition there is not the least shadow of any one of them in God There is a Composition Physical Logical Metaphysical 1. A Physical Composition is to be Fâ— materiâ— sormâ compounded of Matter and Form as Man is compounded of Soul and Body the Body compounded of the fouâ— Elements This were gross to conceive such a composition in God 2. There is a composition of a Ex gâ—nere eâ— dâ—ffâ—rentiâ a kind and a restraining difference as man is compounded of a living creature and reasonable this also is gross to conceive of God 3. There is a composition ex essentia Ex actu eâ— so 〈…〉 â. existentia ex actu potentia of being and existence or of an actual being or of a possible being this comâ—osition is in the most simple creatures as in Angels whose essence and existence differ who had once no actuall being but a being in a power termed obedientiall before they were created now God's existence and essence is one and the same and God is purus actus he is eternal he did actually exist from all eternity There is a composition of a subject and accident as the wall and the colour in the wall this composition is likewise in Angels they are compounded of substance and accidents and so the souls of men are which are comparatively simple creatures as the power goodness holiness wisedome in Angels are created qualities in them they are not the essence and being of an Angel now there is no such composition in God his properties are his essence Gods holinesse is not a quality but his very being and nature so that when we say God is most simple we mean that God is void of all composition and mixture CHAP. III. NOw to prove the simplicity of God it is said John 4. 14. God is a Spirit where to take men off from resting in ritual worshipping him he sheweth how God will be worshipped of us in spirit and truth and his reason is because God is a spirit So are Angels so are the souls of men Spirits but God is most spiritual beyond all created spirits there is no composition in God as in created spirits God is light and in him is no darknesse at all 1. Joh. 1. 5. he is all light all mercy and pure mercy he is all justice and pure justice he is all love and pure love he is all holiness without the least spot of defilement he is all power and without the least degree of weaknesse he is all wisdome and without the least degree of folly God is simple holy wise good perfect so when God is said to be life it self it importeth his simplicity 1. One Reason is because if God Reas were not purely simple void of all composition then he could not be from eternity because whatsoever is compounded is made of something which in time is before it all compounds are after the component but God is eternal Before me there was no God saith the Lord. Isa 43. 10. 2. If God be a compounded being then the parts of which he consists must be before him at least before in order of nature if nâ—t in time so God should not be eternal and immutable but may be resolved into nothing 3. If God were compounded then he could not be ens primum ens a se ens per seipsum not ens primum because the efficient would before him not ens a se because then he had being from the efficient not per se by himself 4. Because God is most perfect therefore most simple the more perfection the more simplicity God being most perfect must of necessity be most simple 5. God admits no diversity or composition in himself nor in the persons nor in their operations not in himself because God is his own essence not in the persons because the whole and the same essence is in all three persons not in their operations or works because the same essence which is the principle of all Divine actions is the same in all Before I make use I will deduce these corollaries from Gods simplicity 1. There is but one God because there can be but one most simple being which is God 2. Then Quicquid in Deo est Deus est Whatsoever is in God is God Deus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totaliter totum for if there be any thing in God which is not God then he should not be most simple but compounded of his being and that which is of him but it is not God 3. Then whatsoever is spoken of God is not accidentally but essentially spoken of him mercy is spoken of God essentially his very essence is power mercy justice All-sufficiency CHAP. IIII. IF God be most simple then whatsoever Use 1. God giveth promiseth or threatneth he is sincere in all Jam. 1. 5. God giveth to all men liberally saith our translation but the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sincerely and uprightly without any fraud or dissimulation so the Lord is most upright and sincere and simple in all his promises and likewise in all his threatnings Hath the Lord promised to give such and such mercies a believer may be confident
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
made good what evil he hath threatned to bring upon the impenitently wicked all shall come to pass Balaam said God is not a man that he should lie neither the son of man that he should repent Numb 23. 19. God is not a man that he should lie that is promise and not perform falsifie or go back from his word threaten and not put his threatnings in execution 5. God is immutable in all his Affections in his Love in his Hatred Whom he loveth he loveth to the end he loveth his Elect from everlasting to everlasting Whom he hateth he hateth to the end the Damned are the immortal objects of his eternal hatred 6. God is immutable in all his saving Gifts Rom. 11. 29. The gifts and calling of God are without repentance When God pardoneth justifieth sanstifieth calleth reconcileth any soul to himself he never repenteth of so doing to any man but what he doth shall stand inviolate CHAP. IV. MAny Reasons may be given to evidence to us that God is unchangeable 1. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Lord Jehovah Reas 1. hath being from himself and not from any other cause He is absolutely independent and dependeth upon no other All creatures have received their being from him and depend upon him therefore God onely is immutable and all Creatures are changeable and continue not in one stay For the ground of change is to have being or any perfection from another and always to be at the will and disposing of him from whom they have what they have as a Subjects honours and dignities are received from his Prince's favour and are at the will and disposing of his Prince if he withdraw the influence of his favour his dignities wither and are taken from him Thus all Creatures receiving their being from God are at God's disposing if he speak the word Let a Creature be made thus and thus it is so if he say Let that Creature be turned into destruction it is destroyed If God withdraw the influence of his favour and supportance from the Creatures they cannot subsist for a moment but suffer a pitiful change but now God depending upon no superiour cause not liable to the will pleasure disposing of a supreme power abideth the same for ever without the least shadow of change 2. God is Immutable because he Reas 2. is most simple void of all composition he is purus actus a pure act there is no passive power in him All Creatures are therefore mutable because there is some composition in them Man is obnoxious to dissolution because compounded of a body and soul his body liable to alteration and corruption because 't is compounded of the elements Even the Angels themselves and the Souls of Men which are the most simple yet are compounded â—x actu potentia ex subjecto accidente therefore are they liable both to alteration as we see in Devils and also to annihilation for God can turn them into nothing again But now in God there is no mixture no composition but whatsoever is in God is God is his Essence therefore no alteration or mutation can be in him 3. Because God comprehendeth in Reas 3. him all fulness of perfection he is infinitely perfect therefore he is immutable There is a double alteration which the Creature is liable unto there is Alteratio perfectiva Alteratio corruptiva A perfective alteration A destructive alteration A Creature may alter from good to bad from bad to worse so from bad to good from good to better There is no creature but is capable of more perfections then they have Angels though they have great perfections yet may be more gradually perfect but God being infinitely perfect admits of no diminution nor increase being infinitely wise he cannot be wiser being infinitely good he cannot be better for if God should thus change then were he imperfect and were not infinite Now to say that there may be a decrease of his perfections then should God become imperfect and if God should lose some of his perfections he might lose more then God should be no God 4. God is unchangeable in his Decrees Reas 4. Promises and Threatnings of which I touched before 1. In his Decrees because God is omniscient so he foresees all inconveniences to prevent errour or mistake he cannot err because he infallibly foreknows all Men may alter their Decrees because they are ignorant and cannot foresee inconveniences to prevent errors but God foresees all without the least error therefore what he decreeth shall stand firm 2. Because God is omnipotent therefore he can overcome all impediments that may hinder and frustrate the execution of his Decrees Men are hindred in their decrees by some over-powering impediment but who can resist the omnipotent will of God He is unchangeable in his Promises and threatnings because he is able and faithful true and just therefore will not nor cannot deny himself CHAP. V. Objections about God's Immutability answered NOw let us clear some Questions or Objections touching God's unchangeableness If God be immutable how is he Object 1. then said to repent It is said that he repented that he made man on the earth Gen. 6. 6. And upon the repentance of the Ninivites it is said God repented of the evil that he had said he would do unto them and did it not Jon. 3. 10. Repentance is spoken of God for our Sol. 1. understandings sake when the Scripture saith That God did repent of this or that thing it speaks of God after the manner of men for our learning 2. God is said to repent not as if there were a change of mind in God as when men repent but when there is a change wrought in the creature their change is his repentance The destruction of the old World is Gods repenting of making man upon the earth The removing of plagues and curses the evils which he inflicts upon us is Gods repentance of the evils he inflicteth So the preventing of evils threatned his bidding the Angel to put up his Sword drawn forth to destroy Jerusalem is Gods repentance of the evil So then there is a double change subjectiva or in agente objectiva or in patiente The change is altogether in the creature the object and patient not in God the agent If God be Immutable how then is Object 2. it said That God is sometime angry with his people and that sometimes he is said to rejoyce over them Now he smiles upon them and kisseth his Spouse anon he withdraws himself and frowns upon her this argues a change of affections We must distinguish between Gods Sol. 1. love to us and joy over us and our apprehension of his love and joy between his affection and the sense of his affection to us Gods love is immutable there 's no decay in it but there may be a decay and want of apprehension in us 2. The change is in us not in God our loose
Joh. 1. 4. 2. The life of grace and it is God alone that quickens men that are dead in trespasses and sins to live the life of godliness Eph. 2. 1. 3. The life of comfort Sorrow is called death Psa 116. 8. Thou hast delivered my soul from death mine eyes from tears c. What is the eternal death of the damned but eternal sorrow sorrow is called the vale of death Now it is the Lord that speaks peace and creates joy to disconsolate spirits Vita nihil aliud est quam actio cum delectatione as some define it and what is the life of Angels and Saints but unspeakable and endless joy in God 4. Resurrection of dead men to life God onely by his almighty power can command the graves to yeild up their dead and make each soul to possess its own body after a long divorce made by death God alone brings these two old friends together which at first were loth to part and then shall never part again but shall then live with God for ever or else dye a living death with Devils in Hell 5. A life of glory which he alone gives to all the godly Christ saith of his sheep Joh. 10. 28. I give unto them eternal life and they shall never perish CHAP. III. Of the Properties of the life of God with reasons to prove him to be a living God NOw I shall explicate Gods life further in the properties of it 1. It is a most perfect and blessed life because there is nothing wanting to make his life most perfect he living of himself independing 2. It is an immutable life there is no change nor alteration of his life man is up and down sometimes brought as low as death anon revived and walks again in the land of the living Gods life is always the most happy glorious and delightsom life 3. It is an immortal and eternal life it hath no beginning neither is it capable of dying God cannot cease to be Now I shall prove that God is a living God by Scripture and Reason For Scripture read Deut. 32. 40. I lift up my hand to heaven and say I live for ever This lifting up the hand was either a sign of swearing or a gesture used by such as took an oath Gen. 14. 22. as Abram said to the King of Sodom I have lifted up my hand to the Lord the most high God the possessor of heaven and earth Sometimes it was a sign to make the hearers more attentive Thus saith the Lord Behold I will lift up my hand to the Gentiles and set up my standard to the people c. Isa 49. 22. Both ways it may be taken here though in the former properly for there Moses brings in God swearing I say I live for ever God speaks like a living God I say saith God None but he can say so Should creatures be so impudent as to say I say I live God will make them appear to be but dead dogs God saith I live for ever admit creatures may say we live yet herein is the living God discerned I live for ever Before the world was I lived and when the world shall have an end I live Psal 42. 2. David calls him the living God Now the Reasons of it are these Reas 1. Because whatsoever is a perfection in the creature is most eminent in God Of all natural perfection life is the principal it is better then beauty strength wisdom nothing is more dear then life Skin for skin and all that a man hath will he give for his life A living Dog is better then a dead Lion Eccles 9. 4. One living Souldier is better then an huge Army of dead Souldiers a living beggar is better then a rich Nobleman Now if life be such a perfection then surely God is living and his life is most perfect and most eminent If God were a dead God he should want the greatest perfection then many living creatures would be better then God himself he is no God if he be not a living God Reas 2. From the actions of God we may evidently argue him to be a living God he knows all things he wills all things he makes all things he is a God that heareth our prayers and granteth the very desires of our hearts giveth the very things we beg which he could not do were he not a living God What makes him the onely true God but because he is a living God The false gods the Idolls the vanities of the Gentiles have eyes and see not ears and hear not hands and work not Baal could not hear his Priests crying aloud to him O Baal hear us therefore they are no gods But God hath eyes to see all things yea the secrets of mens hearts ears to hear the desires and groans of the poor and dictressed therefore he only is the true and living God Reas 3. All our life is from him therefore he is a living God therefore Christ is called The author of life Acts 3. With thee is the fountain of life Psal 36. 9. Life natural spiritual eternal is from God as the fountain therefore he is called life not onely because he is life essentialitèr essentially but also effectivè effectually And by the Platonists he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul of the world he quickens and governs the whole world and hath all the lives of his creatures in his hands I kill I make alive I save I destroy Deut. 32. 39. CHAP. IV. Of the Immortality of God NOw because the Immortality of God though it be a distinct Attribute falls under and in with the life of God I will annex a brief discourse of the nature of it and so make application of the life and immortallity of God together God is a living God and this life of God is not subject to death wherefore he is called immortal Now I shall give a brief description of Gods Immortality It is that perfection of God Desâ—r whereby his life cannot be separated from him by death God cannot cease to live God cannot dye 1 Tim. 1. 16. The Reasons of it are these Reas 1. Because God is most simple void of all composition of body and soul or a principle of life and life it self being the same in God his own essence is his life Only things which are compounded are subject to dissolution Man being compounded of soul and body is obnoxious to a separation by death where there is no union there is no separation where there can be no separation of parts there can be no death or mortality Quest But are not Angels and the souls of men immortal who are not subject to death therefore not God onely Sol. 1. It is true Angels and the souls of men are immortal but they are subject to annihilation which God is not Angels and souls of men may cease to be but God cannot cease to be 2. Angels and the Souls of men are immortal dependently God conserveth them in
their being they are kept by the power of God but God is immortal absolutely and independently 3. Angels and souls of men are immortal per participationem by participation God makes them partakers of his immortality 4. There is an analogical mortality in Angels and the souls of men though they cannot cease to live yet they may cease to be happy and to live miserably to eternity The damnation of the Apostate Angels is a kind of death so the damned souls suffer a kind of death Damnation is called in Scripture the second death it were better that such souls did perish as the souls of beasts and when they cease to live this natural life in the body that they did cease to be CHAP. V. Vses drawn from the life of God IF God be the living God then Vse 1. he is the onely true God to be feared of all and to be worshipped 1. To be feared because he only can kill and make alive he alone preserves men from destruction and turns men into destruction The vanities of the Gentiles can neither do good nor hurt neither save nor destroy they have hands but cannot strike a man into destruction nor pluck a man from destruction When Daniel was cast into the den of lions the living God preserved him from death when his accusers were thrown in their Idols and golden images could not preserve them but the living God destroyed them See what a good use Darius an heathen King made of it and what a charge he giveth Dan. 6. 26. I make a decree that in every dominion of my Kingdom men tremble and fear before the God of Daniel the reason followeth for he is the living God the Images whom we adore for God are dead things how doth he prove that God is a living God vers 27. he delivereth and rescueth c. therefore fear and tremble before him the gods whom we serve can neither deliver nor rescue nor work signs and wonders the like argument Christ useth to perswade us to fear God because being a living God he can destroy both body and soul 2. He is the onely true God to be worshipped because a living God and therefore can hear help and save all such as worship him in spirit and truth men shew no greater madness in the world nor do more un-man themselves then in worshiping dead stocks and stones who have carved hands but are dead hands and cannot save have carved ears but are dead and cannot hear such were the gods of the Heathen and to adore dead stocks was the fruit of their blind Religion and the Papists that pretend to know the true God are no less sottish what is their Bread-Worship Altar-Worship Crucifix-Worship but a robbing of the living God of his glory and giving it to dead senseless creatures Vse 2. Is God a living God then commit your lives to him in well-doing trust the eternal living God with your mortal lives and fear not the rage and malice of evil men for they cannot take away your lives from you unless God permit them not an hair shall fall from your head without his knowledge then much less shall a drop of your blood fall much less a limb shall be cut off from your bodies much less shall they take away your lives from you if the living God will keep them and preserve them See Davids practice in a time when his enraged Enemies consulted to take away his life from him They devised to take away my life but I trusted in thee O Lord I said thou art my God my times are in thy hand deliver me from the hand of mine enemies c. Psalm 31. 13 14 15. all our times are in the hands of the living God our time of life the continuance and length of it our time of death the manner moment and instrument of it all is in the hands of the living God thy life and death are not in thine enemies hands they cannot take away thy life at their pleasure wherefore commit thy life to God and fear not the rage of enemies Should we at any time forsake God to please men for the preservation of life and betake our selves to sinful shifts it may fall out to us as Christ foretold He that saves his life shall lose it and he that loseth his life for Christs sake shall save it even this natural life or the eternal life of the immortal soul Therefore if ye will have us to dye let us not be much troubled but be ready to give up our lives into the hands of the living God and if he will have us dye we can but dye as the Leapers said at the gate of Samaria the living God can give us a better life and if the Lord will he can deliver us from death The three Children were more regardful of their duty to God then of their lives Dan. 3. 16 17 18. this was the sum whether God would deliver them or not deliver them they were not anxiously careful they were careful to serve God but careless about the saving of their lives Better it were that the fiery Furnace should consume their lives then that the fire of Hell should consume their souls Vse 3. Hence there is good ground we should place all our confidence in God and in no creatures whatsoever because they are all dead perishing vanities if we may confide in any creature then may we put confidence in Princes because they are great and powerful they are Gods on earth and can afford the best aid and help to men in distres yet consider that in Psa 146. 3 4 5. Put not your trust in Princes nor in the son of man in whom there is no help Princes though they are great in power yet they are the Sons of men and obnoxious to the common condition of mankind they are vain mortal they dye and perish and when they dye all their thoughts perish all the purposes plots designs and intentions of Princes to do men good dye with them and their favourites are left to shift for themselves Then the Psalmist Vers 5. breaks forth into admiration of such a man who maketh God his help his aid his confidence and hope he is a living God he cannot dye he is a great God and his greatness is a living greatnes and none of all Gods thoughts perish but they endure from one generation to another if we must not put confidence in Princes then much less are we to trust in uncertain riches in uncertain honours in in Houses and Lands for these are all dead things and more vain and less able to help then man when riches are gone and perish the living God will and can aid us all the creatures are by fits but so many dead dogs before the living God Vse 4. â—s God a living God and the fountain of all life and motion then we should not despair of any though they through corrupt lusts do even stink in the nostrils of the godly