have from Heathen men Quest. But this Question may now be made How should we know that these bookes which wee have as written by Moses that these are they that there is no alteration in them or supposititious prophecies put in Answ. You have the Iewes agreeing with the Christians who were enemies and the Iewes kept it exactly yet theirs agree with ours Object But how should we know that the Iewes are true Answ. They have testimony from the Samaritans and they were enemies to the Iewes and there being once a rent made were never reconciled againe yet in the Samaritan Bible there is no difference at all to any purpose Now adde to this the testimony of the Churches from Christs time downward still it hath continued so as in Eusebius and Baronius you shall see plentifull testimonies thereof The third Argument is from the Scriptures themselves if you consider but these three things 1 The majestie and plainnesse of the stile and the manner of the expressions a meere relation and no more In the beginning was the Word c. Where doth any booke expresse it selfe in a manner in the relation of any stories So as that it carries evidence from God so that Iunius reading the first Chapter of Iohn was stricken with an amazement by a kinde of divine and stupendious authoritie and so he was converted from Atheisme as himselfe said in his life 2 If you consider the purity of the doctrine If a man would deceive the world then the things that he teaches must needs be to please men but the Scripture is quite contrary it ties men to strict rules and therefore see how it is etertained and how hard it is for men to keepe it in the purity of the doctrine which is an argument it came from God If the Scriptures were delivered by men then either by good men or by bad if by holy men then they would speake the truth and not lye if by bad men then they would never have set downe such strict rules of doctrine that they must live by and which condemne themselves 3 Consider the anâ—â—quitie of them they were before all other Heathen stories which will answer an objection namely why there is no more testimony from them of the Scriptures The answer is that when Scriptures ended their writings did but begin there being little use and trading of learning in those dayes but it seemes the Grecians were the first or rather the Chaldees but there were not so many bookes written then as afterward Now when all these things are considered we are brought to beleeve the Scriptures are the Word of God and you finde this in the Scriptures that there is a God that made Heaven and Earth then this begets faith and so By faith we beleeve as here saith the Apostle that there is one GOD. I confesse all this which hath beene said is not enough unlesse God infuseth an inward light by his Spirit to worke this faith but yet there is enough left in the Scriptures to give evidence of themselves THE FOVRTH SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. THere is one reason more remains that is from the testimony of the Church doubtlesse it is an argument of great strength That so many generations since CHRISTS time and before have from hand to hand delivered it unto us and that so many holy men as the Martyrs were and as the Fathers were when they lived that these all gave testimony to this Scripture in all ages But yet we will adde something to it because the Papists have abused this and say they would have the truth of the Scriptures to depend upon the authority of the Church and not so much upon the testimony it hath received from all ages and generations they would have it to be such a testimony as the present Church gives of it because say they that can erre in nothing therefore not in this and therefore they say This is the Bible and the very Dictate of the Pope in cathedrâ with his Councell some say makes it so and you must receive it for Scripture upon this ground without any further inquiry But with us who doe not receive that conclusion that the Church cannot erre it is out of question that the Scripture doth not depend on the authoritie of the Church But yet we will give you this reason against it Aske that Church that Synod of men what is that which makes the Church to beleeve that the Scripture is the Word of God Surely they will give the same answer that we shall deliver vnto you that it could be nothing else but the Scripture it selfe which therefore must needs be of greater authoritie than the Church it selfe for the declaration of themselves and the Scriptures manifestation of this argument be of more force than the authority of the Church as the cause hath much more strength than the effect Againe the Church hath no authoritie to judge of the Scripture till it be knowne to be the Church which cannot be but by the Scripture Moreover the Scripture hath a testimony more ancient than the authoritie of the Church and therefore cannot receive its authoritie from any the Scripture being the first truth it cannot be proved by any other it is the confession of their owne Writers that Theologia non est argumentativa Theologie is not argumentative to prove its owne principles but only our deductions out of it As also they say we cannot prove the Scriptures probando sed solvendo by answering and resolving objections made against it In all other things you see it is so as the Standard that being the rule of all cannot be knowne but by it selfe the Sunne that shewes light to all things else cannot be knowne by any other light but its owne so the Scripture that is the ground of all other truths cannot be knowne but by the evidence of those truths that it carries in it selfe We have onely this word to be added more concerning the Scriptures You shall observe this difference betweene the Writings of the Scripture that were written by holy men inspired by the Holy Ghost and all mens Writings in the world In mens Writings you shall see that men are praised and extolled something spoken of their wisdome and of their courage and what acts they have done there is no story of any man but you shall finde something of his praise in it but you shall finde the quite contrary in the Booke of God there is nothing given to men but all to God himselfe as Moses David Paul and all the Worthies in the Scripture you shall finde nothing given to them But of David it is said that he walked wisely because the LORD was with him it was not his owne strength so when they had any victory it was not through their owne courage or stratagems that they used but the LORD did give their enemies into
all men Such ingenuous simplicitie lodged in depth of wisedome Holinesse of life so set in honour and esteeme and immoveably settled with evennesse of vvalking in midst of all vanities Such humilitie in height of parts gratiousnesse of heart in greatnesse of minde So rare fixt and happy a conjunction in an house so eminent doth not fall out without a generall observation To your Name and Honour therefore wee present it most Noble LORD as the last Legacie bequeathed by him to the Church as a pledge of our service and a counterpane of your Lordships most raysed thoughts and resolutions And likewise unto others as honoured vvith your Lordships name that those vvho studie either men or bookes may reade these SERMONS together with your Lordships VERTVES each as the coppie of the other to invite them to the imitation of the same And that the VVorld which like that Indian Monarch accounts such true Pictures of the beauty of Holinesse as this to bee but counterfeit because not tawnie like their owne and looke upon so high Principles of Godlinesse as emptie notions raised up by art and fancie to make a shew may see and know in you the true reall uniform subsistence of them and that God hath indeede some such living walking Patternes of his owne Great Holinesse and more transcendent Graces VVhich Graces Hee who is the God of all Grace increase and perfect in your Lordship here that hereafter you may be filled with all the fulnesse of him So pray Your Honours ever to be commanded THOMAS GOODWIN THOMAS BALL THat there is a God proved Page 5 1 By the Creation Ibid. By the law written in mens hearts Page 13 By the Soule of man Page 15 VSE 1. To strengthen faith in this Principle Page 22 VSE 2. What consequences to draw hence Page 28 Objections against this Principle Page 30 2 That there is a God proved by faith Page 19.45 The Scripture proved true by foure things Page 48 VSE 3. To confirme us in this Principle Page 61 Difference in the assent of men to this Page 62 4 Meanes to confirme our Faith in this Page 68 Three Effects of a firme assent to this Principle Page 70 3 That there is no other God but GOD. Page 75 Five Arguments to prove that there is no other God Page 76 The gods and religion of the Heathens false proved three wayes Page 80 Religion of Mahomet false Page 82 VSE 1. To beleeve that our God is God alone and to cleave to him Page 85 VSE 2. To comfort us in this that God will shew himselfe the true GOD in raising the Churches Page 87 VSE 3. To keepe our hearts from Idolatrie Page 88 Three grounds of Idolatrie Page 89 What God is Page 94 Doctrine God only and properly hath being in him Page 97 What the being of God is explained in five things Ibid. VSE 1. There is something in Gods Essence not to be inquired into Page 100 VSE 2. To strengthen our faith and incourage us in wants and crosses Page 103 VSE 3. To give God the praise of his being Page 112 VSE 4. To learne the vanitie of the creatures and the remedie against it Page 116 Attributes of God of two sorts Page 119 The First ATTRIBVTE The perfection of God Page 120 Five differēces between the perfection of God and the creatures Page 121 VSE 1. All that wee doe cannot reach to God to merit Page 123 VSE 2. To see the freenesse of Gods grace Page 125 VSE 3. To goe to God with faith though wee have no worth in us Ibid. VSE 4. God hath no need of any creature Page 126 VSE 5. Though many perish it is nothing to God he is perfect Page 127 VSE 6. Gods commands are for our good hee is perfect Ibid. VSE 7. To give God the honour of his perfection Page 129 Foure signes of exalting Gods perfection Ibid. The creatures of themselves can doe nothing for us in three respects Page 137 The Second ATTRIBVTE God without all causes Page 140 Reason 1. Else something should bee before him Ibid. Reason 2. That which hath a part receiveth it from the whole Page 141 Reason 3. All other things have a possibility not to bee Page 142 VSE 1. God wills not things because they are just but they are just because he wills them Page 143 VSE 2. God may doe all things for himselfe and his owne glorie Page 144 VSE 3. We should doe nothing for our owne ends but for God Page 146 Eight signes to know whether a man make God or himselfe his end Page 148 The Third ATTRIBVTE Doctrine God is eternall Page 156 Five things required in Eternitie Page 157 Reasons why God must be Eternall Page 158 Foure differences betweene the Eternitie of God and the duration of the creatures Page 159 Consect 1. God possesseth all things together Page 159 Consect 2. Eternitie maketh things infinitely good or evill Page 160 VSE 1. To minde more things Eternall Page 161 Motives to consider Eternity Page 167 VSE 2. Not to be offended with Gods delaying he hath time enough to performe his promises being Eternall Page 168 VSE 3. To consider Gods love and enmitie are eternall Page 171 VSE 4. To comfort us against mutabilitie of things below Page 172 VSE 5. God is Lord of time Page 174 PART II. The Fourth ATTRIBVTE God is a SPIRIT Page 2 Foure properties of a Spirit Ibid. VSE 1. Gods eye chiefly on our spirits therefore they must be kept fit for communion with him Page 4 How to fit our spirits for communion with God Page 6 Directions for cleansing the spirit Page 10 VSE 2. Gods government chiefly on the spirits of men Page 25 Proved by 3 Demonstrations Page 28 VSE 3. To worship God in spirit Page 32 Which consists in three things Page 33 What necessity of the gestures of the bodie in Gods service Page 38 How to conceive of God in prayer Page 44 The Simplicitie of GOD. Gods simplicity proved by sixe reasons Page 48 Consec 1. To see what a stable foundation faith hath Page 51 Consec 2. God cannot be hindred in his workes Page 52 Consec 3. The Attributes of God are equall Page 53 VSE 1. To labour to bee content in a simple condition Page 54 VSE 2. To labour for singlenesse of heart Page 59 Two things in simplicitie Page 60 VSE 3. To goe to God rather than to the creatures Page 67 The Fifth ATTRIBVTE Gods immutability Page 72 Five Reasons of Gods immutability Page 73 Two Objections against Gods immutability Page 76 Consec 1. How to understand severall places of Scripture Page 78 Consec 2. Love and hatred in God eternall Ibid. VSE 1. Take heede of provoking him to cast us off Page 80 The time of Gods casting off a man unknowne Page 83 VSE 2. Gods gifts and calling without repentance Page 84 How to know vvee are in Covenant vvith God Page 85 The unchangeablenesse of God takes not away endevour Page 93 The occasion end and
use of revealing the doctrine of Gods unchangeablenesse in Scripture Page 96 VSE 3. God dispenceth mercies and judgements now as in former times Page 98 Two cases wherein God punisheth his owne Children Page 99 GODS Iudgements different in time and meanes Page 101 VSE 4. To see a difference betweene God and the creature Page 103 Forgetting the creatures to be mutable three inconveniences of it Ibid. VSE 5. To esteem things by their unchangeablenes Page 106 VSE 6. To judge our owne spirits by constancie in well doing Page 111 VSE 7. To goe to God to get it Page 113 Two causes of inconstancie Page 115 3 Helps to strengthen purposes Page 117 Meanes to helpe resolutions Page 119 The Sixth ATTRIBVTE The greatnesse of God Page 123 The greatnesse of God in sixe things Ibid. The greatnesse of God proved by foure Reasons Page 127 VSE 1. To know our interest in God and to get an answerable greatnesse of minde Page 129 Why men are led aside by outward things Page 130 How to come to true greatnesse of minde Page 137 VSE 2. To feare him for his greatnesse Page 140 VSE 3. To thinke no affection or obedience enough for him and therefore not to limit our selves Page 142 VSE 4. To reverence before him Page 145 The Seventh ATTRIBVTE Gods immensitie Page 147 3 Reasons of Gods infinite presence Page 148 VSE 1. God governes the world immediatly a remedy against complaint of ill Governours Page 150 VSE 2. To choose God and rejoyce in him as a friend in all places Page 152 VSE 3. To see a ground of Gods particular Providence in the smallest things Page 154 VSE 4. To be patient and meeke in injuries offered by men Page 156 VSE 5. To walke with God Page 159 How we are present with God Page 160 How to make God present with us Page 161 Why men desire companie Page 166 VSE 6. God observeth all the evill and good we do Page 168 VSE 7. Terrour to wicked men God is an enemy they cannot flee from Page 174 The Eighth ATTRIBVTE God is Omnipotent Page 176 Omnipotencie of God wherein Page 177 4 Reasons of Gods Omnipotency Page 178 Objections against the Omnipotencie of God Page 181 VSE 1. To rejoice in our God who is Almighty Page 186 VSE 2. To make use of Gods Power in all wants and straits Page 191 VSE 3. To beleeve the Omnipotencie of God Page 194 Men doubt as much of the power of God as of his will Ibid. VSE 4. To seeke and pray to God in all straits with confidence Page 198 2 Instances of Gods Power Page 201 GODS NAME AND ATTRIBVTES THE FIRST SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is and that he is a rewarder of them that seeke him HAVING undertaken to goe through the whole body of Theologie I will first give you a briefe definition of the thing it selfe which we call Divinitie it is this It is that heavenly wisdome or forme of wholesome words revealed by the Holy Ghost in the Scripture touching the knowledge of God and our selves whereby we are taught the way to eternall life I call it heavenly wisdome for so it is called 1 Cor. 2.13 The wisdome which we teach is not in the words which mans wisdome teacheth but which the Holy Ghost teacheth So likewise the Apostle in another place calls it The forme of wholesome words that is That systeme or comprehension of wholesome Doctrine delivered in the Scripture Now it differs from other systemes and bodies of Sciences 1 Because it is revealed from above all other knowledge is gathered from things below 2 Againe all other sciences are taught by men but this is taught by the Holy Ghost 3 All other knowledge is delivered in the writings of men but this is revealed to us in the holy Word of God which was written by God himselfe though men were the mediate pen-men of it therefore I adde that to distinguish it from all other Sciences that It is not revealed by men but by the holy Ghost not in bookes written by men but in the holy Scriptures In the next place I adde the object about which this wisdome is conversant it is the knowledge of God and of our selves And so it is likewise distinguished from all other knowledge which hath some other objects It is the knowledge of God that is of God not simply considered or absolutely in his Essence but as he is in reference and relation to us And againe it is not simply the knowledge of our selves for many things in us belong to other arts and sciences but as wee stand in reference to God so that these are the two parts of it the knowledge of God in reference to us and of our selves in reference to him Last of all it is distinguished by the end towhich it tends which it aymes at which is to teach us the way to eternall life And therein it differs from all other sciences whatsoever for they onely helpe some defects of understanding here in this present life for where there is some failing or defect which common reason doth not helpe there arts are invented to supply and rectifie those defects but this doth somewhat more it leads us the way to eternall life for as it hath in it a principall above all others so it hath an higher end than others for as the well-head is higher so the streams ascend higher than others And so much for this description what this summe of the doctrine of Theologie is The parts of it are two 1 Concerning God 2 Concerning our selves Now concerning God 2. things are to be known 1 That he is both these are set downe in the Text. 2 What he is both these are set downe in the Text. 1 That God is wee shall finde that there are two wayes to prove it or to make it good to us 1 By the strength of naturall reason 2 By faith That wee doe not deliver this vvithout ground looke into Romans 1 20. For the invisible things of him that is his eternall power and God-head are seene by the creation of the world being considered in his workes so that they are without excuse So likewise Act. 17.27 28. you shall see there what the Apostle saith that they should seeke after the Lord if happily they might grope after him and finde him for he is not farre from every one of us for in him we live move and have our being That is by the very things that wee handle and touch wee may know that there is a God and also by our owne life motion and being we may learne that there is a Dietie from whence these proceed For the Apostle speaketh this to them that had no Scripture to teach them So likewise Act. 14.17 Neverthelesse hee hath not left himselfe without witnesse in giving us fruitfull seasons As if those did beare witnesse of him that is those workes
their hands And Paul that was the meanes of converting so many thousands he ascribes nothing to himselfe but it was the grace of GOD that was with him So Samson was strong but yet he had his strength from God and therefore this is an argument that the Scriptures were written by holy men inspired by the Holy Ghost Seeing we have such just ground to beleeve that there is a GOD that made Heaven and Earth and that this word which testifies of him is indeed the word of GOD. This use we are to make of it that it might not be in vaine to us it should teach us to confirme this first principle and make it sure seeing all the rest are built upon it therefore we have reason to weigh it that we may give full consent to it and not a weake one Object But you will say this is a principle that needs not to be thus urged or made question of therefore what need so many reasons to prove it Answ. Even the strongest amongst us have still need to increase our faith in this point and therefore we have cause to attend to it and that for these two reasons Because these principles though they be so common yet there is a great difference in the beleefe of the Saints and that with which common men beleeve them the difference is in these foure things both of them doe beleeve and they speak as they thinke yet you shall find this difference A regenerate man hath a further and a deeper insight into these truths he gives a more through and a stronger assent to them but another man gives a more slight and overly assent that faith with which they beleeve them is a faith that wants depth of earth therefore if any strong temptation comes upon them as feare of being put to death c. they are soone shaken off and doe often fall away when they are put to it they shrink away in time of persecution for their faith wants depth of earth that is the assent they give to the Scripture is but an overly and superficiall assent it doth not take deep root in their soule and therefore it withers in time of temptation they doe not so ponder them as others doe and therefore they are not so grounded in these first principles as others are though they have some hold 〈◊〉 yet not so great a hold as the godly have So as they are not so firmely established so grounded in the present truth they are not so rooted as the Saints are That which breeds this assent in them is but a common gift of the Holy Ghost but that with which the Saints beleeve them is a speciall grace infused wrought by the Holy Ghost now that which hath a weaker cause must needs have a weaker effect that which is wrought by a common cannot be so strong an assent as that which is wrought by an infused habit of the Holy Ghost therefore the faith of the Saints is stronger than the faith of the wicked The Saints the regenerate men build their hope comfort and happinesse upon the truth of these principles as that there is a GOD that rules Heaven and Earth and that the Scriptures are his Word and whatsoever is in them is truth they build all upon these therfore if any doubts arise they can never be at rest till faith hath resolved them and wrought them out with another man it is not so he takes these things upon trust and beleeves them as others do but he doth not much trouble himselfe about them and therfore if any doubts come against them he suffers them to lye there and goes on in a carelesse manner But with the Saints it is not so they building their hope upon them doe therefore resolve to suffer any thing for God they will be content to lose all for Him if occasion requires and therefore they are upon sure ground but the other they doe but receive upon trust and therefore they doe not cleave to him in that manner that the Saints doe Regenerate men have a lively and experimentall knowledge that there is a GOD and that the Scriptures are his Word from the communion that they have had with this God and from the experience they have had of the truths delivered in the Scripture They know very well and that experimentally what difference there was betweene what they were once and what they are now what it is to envie the Saints and what it is to have an affection of love to them they know the time when they slighted sinne when they made no reckoning of it they know againe the bitternesse and sorrow of sin when the commandement came and shewed it unto them in its colours they know a time when they judged perversely of the wayes of God when they had a bad opinion of them and how now they are changed besides they know how that once they did admire and magnifie worldly excellencie and preferment but since they were inlightned their opinion is otherwise I say they know all this experimentally Take the whole worke of regeneration they know it in themselves and so for God himselfe as hee is described in the Scriptures such have they found him to themselves Now where a man doth know things thus experimentally it is another kinde of knowledge than that which is by heare-say so that though there is a beleefe in them both yet there is a great difference betweene them We must labour to confirme our faith in these principles because they are of exceeding great moment and consequence in the lives of men though they seeme to be remote yet they are of more moment than any other as of a house you see a faire top but yet the foundation is of more moment and that cannot be seene the streames are seene but the Well-head cannot so all the actions of the lives of men are built upon these principles and as they are more strongly or weakly beleeved so have they more or lesse influence into the hearts and lives of men As take a man that beleeves fully that there is a GOD and that the Scriptures are his Word this breeds an unresistable resolution to serve and please him notwithstanding all oppositions he meets with Take the greatest things that use to daunt men as take a man that is to die if he considers that there is a God with whom he is to live for ever what is death then no more than the stones flying about Stevens eares when he beheld the heavens opened so when men speake against him and slander him when they scoffe and revile him and trample upon him yet if God be with him he can boldly say I care not for mans day nor for the speaking against of sinners he is not moved a whit with them they passe away as a vapour that moves him not so when hee sees the current of the times to runne against him yet when he
river you will say it hath need though it be full it hath need of the fountaine to maintaine it so may I say of the creatures though they be full of perfection in their kinde yet they have need of that fountaine from whence their perfection commeth which if it be stopt they will come to nothing Thus God is infinitely perfect and immense having no limits For all limits are either from the matter or from the forme the forme is limited because it wants matter to carry it to a further extent and the matter is limited because it is bounded with such a forme but in God there is neither matter nor forme as there is nothing without him so there is nothing within him to bound that largenesse of being which he hath But now to apply this Vse 1 If God be thus full of being as the sea is full of water and a thousand times fuller then all that you can doe reacheth not to him Psal. 16.4 It extends not to him the sinnes that you commit hurt him not all the righteousnesse you performe doth not pleasure or benefit him and if it be so then consider what little cause you have to murmure against him at any time upon any occasion For all discontentment among the creatures comes from the hence that their expectation is not satisfied and what is the reason why it is not satisfied but because they thinke that there is some reason why they should bee respected Therefore examine your owne hearts whether there be not a secret popery in your hearts that you think that you can do somthing that reacheth to God that he should respect you for but if God be thus ful thou canst doe nothing that can reach to him But you shall see how prone men are to this are we not ready to say Why am I not in so great a place as another Why have not I more gifts Why have I not greater imployments Why have I such imperfections Why am I thus subject to diseases and crosses Whence comes this Because we expect something because we thinke we are not well dealt with and why doe we thinke so because men thinke that there is something in them why they should be lookt after they thinke that they have carried themselves so that they thinke there is something in justice due to them But if thou canst say with David and Iob and Christ when he saith to his disciples When you have done all that you can say that you are unprofitable servants What if God will not have David to build a Temple but his sonne must doe it Or Moses to lead the children of Israel into the Land of Canaan but Ioshua must have the glory of it They must be content yet they did more for God than ever thou canst doe therefore thou must labour to be content also The creature doth but take of him whatsoever it hath and therefore it can give nothing to him and shall the River bee beholding to him that drinkes of it because hee comes and quencheth his thirst Or shall the Sunne be beholding to him that hath the use of his light When thou hast done all that thou canst say thou art an unprofitable servant thou canst doe nothing that reacheth to God therefore labour to be vile and low in thine owne eyes and willing to be disposed of as it pleaseth him Againe if this be so then consider the freenesse of his grace in all the goodnesse which hee bestowes for to have done any thing for a man before-hand doth lessen the benefit bestowed Now consider that thou hast done nothing to the Lord therefore labour to magnifie the Lord that hath bestowed it upon thee For this cause the Lord will have justification by faith and not by workes that he might be magnified And so he will have sanctification not by the power of the free-will but by the infused grace of his Spirit that no flesh might boast It is the Lord that is full it is he that gives it to thee thou canst doe nothing to him Rom. 11.35 36. Who hath first given to him and it shall be recompenced him againe for of him and through him and to him are all things c. As if he should say the Lord out of his free grace had shewed mercy to the Iewes for of them he there speakes they were wet like Gideons fleece when all the world was drie Afterwards it pleased him to bedew the Gentiles when the Israelites were dry well he hath done this sayes Paul and what hast thou to say to him Did he any wrong Is he not free May not he doe what he will This is one use Another is that you should be content with his disposing he owes nothing to any for of him and through him and for him are all things to him be glory for ever Amen Vse 3 If hee be thus full that the creature doth nothing to promerit at his hand then thou mayest goe to God though thou hast no worth in thee though thou hast done little service to God yet goe to him and say Lord I have done nothing if I had done much yet it would not reach to thee thou art full of perfection and blessed for ever therefore a man may goe to him with great faith and aske great things of him though he be little worth and hath done little service for him For if thou didst God any good thou mightest goe to him and say I have done this and that for thee therefore recompence me But seeing it is not so therefore labour to goe to God in faith and when thou goest thinke with thy selfe why may I not have it aswell as another Doe not say I am not so holy and I cannot doe as Paul and Moses their workes did nothing to him Thinke with thy selfe that when he first chooseth a man he doth it freely and thinkest thou that he is not the same afterwards Therefore now thou mayest go to him on this ground with boldnesse because whatsoever thou doest it is nothing to him Vse 4 Moreover if the Lord be thus full in himselfe then he hath need of nothing He therefore saith to all the men in the world and to all things he saith to Princes I have no need of you to rich men I have no need of you or of your wealth he saith to Schollers that have excellent parts I have no need of you therefore say not I am undone or the Churches are undone because Princes are not for you because men helpe you not for God can helpe them alone he doth not need Princes When there was none saith the LORD I stirred up my selfe like a mightie Giant hee needs no helpe he is most perfect full of being able to doe whatsoever he pleaseth Vse 5 Againe consider with thy selfe that if thousand thousands perish it is nothing to him hee cares no more for the destruction of the whole world than thou
therefore must come to the originall for nothing is borrowed but it is from another and not from it selfe therfore seeing the creatures have but a part of being it presupposeth that there is a whole that there is an immense being that is of himselfe and from himselfe and hath it not from any creature Lastly there is nothing that the eye hath seene or that the eare hath heard but it is possible not to be there is almost nothing but is subject to corruption but if it be not so yet they have a possibility not to be as the heavens though they are not corrupted yet they may be now whatsoever hath a possibility not to be it is certaine that it was not that which was not is brought to a being by him that is so that you must come to something which is that is the cause that is the beginning and ending that is without cause that is α and ο he that was and that is to come Now we come to application Vse 1 If the Lord be without all cause this we may gather then that he doth not will any thing because it is just or desire it because it is good or love any thing because it is pleasant for there is no cause without him all perfection is in him originally The creatures indeed desire things because they are good and love them because they are pleasant because they seeke for perfection out of themselves because they are caused by that which is out of themselves but this is not so in God who is the first cause because of the first cause there is no cause and of the first reason there is no reason to be given Looke whatsoever is in the creature what justice or excellencie it comes from God and if he should will any thing for this cause because it is good there should be a reciprocation which is impossible I speake this for this end that in our judging of the waies of God we should take heed of framing a modell of our owne as to thinke because such a thing is just therefore the Lord wils it the reason of this conceit is because we thinke that God must goe by our rule we forget this that every thing is just because he wils it it is not that God wils it because it is good or just But we should proceed after another manner wee should finde out what the will of God is for in that is the rule of justice and equity for otherwise it was possible that the Lord could erre though he did never erre that which goes by a rule though it doth not swarve yet it may but if it be the rule it selfe it is impossible to erre As if the Carpenters hand be the rule he strikes a right line The Angels and creatures have a rule and therefore may erre but it is not so with God and therefore what God wils is just because he is the rule it selfe therefore in the mysteries of predestination we are to say thus with our selves Thus I finde the Lord hath set it downe thus he hath expressed himselfe in his Word such is his pleasure and therefore it is reason and just such against which there can be no exception Vse 2 If God be without all cause then he may doe all things for himselfe and for his owne glory because he that hath no cause above or without himselfe he needs not doe any thing but for himselfe The Angels they have a cause above and without themselves therefore they must doe nothing for themselves but for another Rom. 11. last Of him are all things therefore to him be glory that place shewes us a ground of this why wee must not expect that God should doe any thing for any other end for any other creature in the world for having no end above himselfe it is impossible that hee should have any end but himselfe Prov. 16.4 The LORD hath made all things for himselfe yea even the wicked for the day of evill Whereas this objection might be made Will he cast men to hell will hee damne them for his owne glory Yes saith he all his actions even that also is for his own sake Rom. 9.22 there it is more large What if GOD willing to shew his wrath and to make his power knowne endured with much long suffering the vessels of wrath filled to destruction c. This is enough he hath no end no cause above himselfe and therefore it is reason enough he doth it because he will doe it And this is a thing to be observed out of the 19. and 20. verses where the same reason is given that we now speake of Who hath c. saith the Apostle if you looke on God and the creatures you shall finde this difference betweene them all the creatures are made as pots are made by the potters and therefore as they have an author of their being so they doe serve for another end so that the potter he may appoint what end hee will and no man can say why doest thou it So God because hee is the first cause hee may have what end he will and no man can say why doest thou so hee may make some vessels of honour and some of dishonour and all for himselfe and his owne glory therefore when you see that he did not spare the Angels but cast them downe into hell there to be reserved in chaines of darknesse till the last day when you see him not sparing the old world when you see him suffering the Gentiles to walke in their owne wayes when you see him to suffer a great part of the world to be damned and to perish when you see him let the Churches to be made havocke of you should be ready to say thus To him be glory for ever that is you should not murmure against him but glorifie him and reverence him for ever for he may doe all things for himselfe And this is the reason that is rendred Matth. 20.15 16. May not I doe what I will with mine owne He gives it there as the reason why many are called and few chosen why the Iewes were first and the Gentiles last why he let goes many probable men and chooseth the worst saith he May not I doe with mine owne what I will Beloved this difference is to be observed betweene the creatures and God there is no creature can say of any thing that this is mine owne because he made it not they are not the masters of them but God may doe what hee will what he pleaseth because they are his owne If God will take a few out of a Nation and destroy all the rest who can say any thing to him they are his owne as he is without all cause so he is without all end Now as this is of use to justifie God in that it is his property to be without all cause so it may teach us Vse 3 That man may not doe any thing for his
in Scripture Thirdly consider his Attributes that hee is a Spirit filling heaven and earth and hee is exceeding fearefull powerfull almighty exceeding gracious and long-suffering abundant in mercy and truth that hee hath pure eyes and cannot see any iniquity Deut. 24. So Exod. 34.6 As Moses could not see him but his Attributes his backe parts so thou must conceive of him that he is exceeding strong potent and fearefull one that will not holde the wicked innocent but shewes mercie to thousands of them that feare him and to sinners if they will come in unto him And thus you must conceive of him when you come before him FINIS THE TVVELFTH SERMON EXOD. 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM c. HAVING finished that point that GOD is a Spirit which is a particular expression of the Simplicity of GOD we come to speake of the Simplicity it selfe which is that Attribute by which he is one most pure and entire essence one most simple being without all composition so that there is no substance and accident matter and forme body and soule but he is every way most simple nothing in him but what is God what is himselfe The rise that it hath from hence we shall see hereafter All those phrases of Scripture where God is said to be love truth light and wisedome it selfe all these shew the Simplicity of God for of no creature can you say so The creature is wise and just and holy and true but to say it is truth it selfe love it selfe light it selfe or wisedome it selfe that cannot be attributed to any creature So that this you must know that God is one most pure intire and uniforme being or essence I AM shewes that he is a being and if we should aske what kinde of being he is he is a most simple and uncompounded being And that hee is so wee will make it cleare by these reasons Because if there be many things in him they must not be the same but different if different one hath one perfection which another wants if so there must be something imperfect in God for if the defect of that were made up it would be more perfect If there be two things in God then there is multiplication now all multiplication ariseth from some imperfection from some want and defect for if one would serve two would not be required As if one could draw a ship or boate up the streame two were needlesse if one medicine would cure two would be unnecessary so in all things else so that the reason of multiplication is because one will not serve the turne Therefore GOD being all-sufficient it is not needfull yea it cannot be that a breaking into two should be admitted in him and consequently he must be most simple without all composition a pure and intire essence full of himselfe and nothing besides If GOD should have love in him or justice or wisedome or life or any other quality different from his essence as the creatures have them he should be what he is not originally of himselfe but derivatively and by participation and so imperfectly as to be fiery is more imperfect than to be fire it selfe to be gilded is more imperfect than to be gold it selfe So to be wise loving holy that is to be indewed with the qualities of wisedome love holinesse is more imperfect than to be wisedome and love and holinesse it selfe Therefore there is not a substance and a quality in GOD as in the creature but he is love and light and wisedome and truth and so the Scripture expresseth him Wheresoever there is any composition there must be two or three things so that there may be a division they are seperable though not separated but where division may be there may be a dissolution and destruction though it never be But of GOD we cannot say that this may be and consequently there cannot be two things in him but what he is he is one most simple most pure and most intire being without all composition and multiplication If GOD be not simple there must be parts of which he is compounded But in GOD blessed for ever there are no parts because then there should be imperfection for every part is imperfect Againe Parts are in order of nature before the whole but in God there is nothing first or second because he is simply first Againe Parts cannot be united and knit and compounded together without causes to doe it but here is no cause to knit and unite any part together because he is without all cause as hath beene shewed before I will conclude this with a reason out of the text He is a being I AM hath sent mee unto you If he be a being then either the first or second being A second being he cannot be for then there should be some before him and above him upon which he should be dependent but this cannot be therefore hee is absolutely the first being Adam was the first man but God onely is the first absolute being Now the first being was never in possibility to be and therefore he is a pure act in regard of his essence Againe there are no qualities springing from him for if there were they should have had sometimes no being and so in possibility to be and consequently have a beginning and be a creature Therefore there is neither Potentia substantialis nor accidentalis in him and so hee must be purus actus as the Schoolemen say and therefore he is most simple without all composition This I speake to schollers for it is a mixt auditory and therefore you must give mee a little liberty Now I come to those Consectaries which flow from hence and they are these three If God be such a simple first pure and absolute being then hence you may see what a stable foundation our faith hath to rest upon we are built upon the lowest foundation in all the world that is upon the first most absolute and simple and pure and intire being which I say is the lowest foundation that depends upon no other but all upon it and this is the happy condition of all Christians and of them alone Angels men heaven and earth are foundations to some things which are built upon them but they are all built upon this and therefore dependent For if this foundation shake it selfe for so he hath power to doe they all fall to ruine But God is the first simple and lowest foundation being the first absolute and simple being therefore he that is built upon him hath the greatest stability which is the transcendent happinesse of Christians above all men in the world And this is a great priviledge
judge of thy selfe as we use to esteeme of one another Now let a man be unconstant one that we can have no holde of that is as fickle as the weather that will resolve upon such a thing to day and change his minde to morrow what ever learning or excellency or what kindnesse soever there is in this man we regard him not because he is an unconstant man Now learne thou to doe so with thy selfe to aske thy selfe that question Hast thou not had many resolutions that never came to any endeavours Hast thou not begun many good workes and never finished them Hast thou not found that property of folly in thee To begin stil to live Stultitia semper incipit vivere If this be thy case learne to abhorre thy selfe for it and to be ashamed for all is nothing till we come to a constant and unchangeble resolution So that we come to set it downe with our selves as an inviolable law this is a duty and I will doe it whatsoever it cost me this is a sinne and I will avoid it whatsoever come of it This is a resolution that Daniel takes up Dan. 1.8 He determined in his heart that he would not be defiled with the Kings meate and such a resolution they were exhorted to in Acts 11.23 With full purpose of heart to cleave unto God It is translated full purpose but the words are with a decree and full resolution of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is when a man doth not lightly put himselfe upon an holy course but takes up a strong resolution to goe through with it such a resolution as Pauls was Acts 20.22 he knew what bands did waite for him as for theeves it was no matter he was bound in the spirit All is nothng I care not sayes he so that I may fulfill the Ministery committed to me Such a resolution we should have And according as thou findest thy selfe able to doe this so thou shouldest judge of thy selfe A man that is on and off in his wayes Salomon compares him to a City whose walls are broken downe that is if a temptation come and set upon him it hath free entrance and the temptation comes in because his soule was without guard and ward But on the other side a man that doth not stand trifling with the Lord to say I wish I could and I am sorry that I cannot but he will goe through a good course such a man is like to a City which hath walls round about it that if a temptation come there is something to keepe it out I say as thou art to judge of other things by the mutability of them so of thy selfe There is nothing better than to have a peremptory resolution in well-doing to be constant therein and there is nothing worse than to bee peremptory in evill Vse 6 If God be immutable then thou knowest whither to goe to get this constancy to make thy selfe unchangeable and immutable and constant in well-doing For for what end hath he revealed to us that he is unchangeable is it not for our use Sure it is even to teach us that when we finde our selves subject to mutability wee should goe to God and beseech him to establish our hearts No creature is able to doe it Every creature is mutable onely so farre unchangeable as he maketh it to be so he onely is originally unchangeable all friends and all other things in the world are no further unchangeable than he communicates it to them as was said before and the same is true of thine owne heart and of thy purposes Therefore thou must thinke with thy selfe and make this use of the unchangeablenesse of God that hee onely can make thee unchangeable Therefore when a man wants direction hee must goe to GOD Iam. 1.5 he is onely wise and can shew a man what to doe when he is in a strait And upon the same ground when thou seest that thou art unconstant goe to him that is unchangeable that can make thee constant and desire him to fixe thy quicke-silver to ballance thy lightnesse and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it There is no other way all the meanes that can be used all the motives that can be put upon a man all the reasons that can be brought are not able to make us constant till GOD worke it in us and for us Therefore the onely way is to give GOD the glory of his immutability to goe to him in a sense of thine owne unconstancy and say so Lord thou hast revealed thy selfe to be unchangeable that wee may seeke it of thee and finde it in thee thou alone art originally and essentially so no creature is any further than thou doest communicate it to it Therefore doe thou LORD make mee stable and constant in well-doing Grace it selfe of it selfe is not immutable for it is subject to ebbing and flowing and the reason why we doe not quite lose it is not from the nature of grace as if it were immutable but because it comes from and stickes close to Christ. Therefore goe to him he is the roote that communicates sappe and life to thee because thou abidest ingrafted in him Object But the Lord doth this by meanes it is not enough to pray and to seeke to him to make me unchangeable so much as humane infirmity can reach but I must use the meanes also Answ. It is true he doth it by meanes and if you say what are those meanes I will shew it you briefly You shall finde that there two causes of unconstancy or mutability or ficklenesse and if you finde out what the causes are you will easily see the way to helpe it First Strength of lust that causeth men to be unconstant Iames 4.8 Cleanse your hands ye sinners and purge your heart you wavering-minded what is the reason that the Apostle bids them to purge their hearts that were wavering-minded but because that corruption and those unruly affections that are within cause us to be unconstant to waver even as an arrow shot with a strong hand that the winde makes to fly unconstantly so a man that resolves upon a good course and takes to himselfe good purposes and desires he having some lust in him these thrust in and make him unstable therefore purge your hearts you wavering-minded As if he should say the reason why you are not stable is because you are not cleansed from these corruptions which are the cause of this unconstancy So Psal. 5.9 There is no faithfulnesse in their mouth their inward part is very filthinesse c. The reason why there is no constancie in their speech life and actions is because within they are very corruption that is the sinne that is within is the cause of all the wavering that is in the life of man were it not for it there would be no such unevennesse in our lives
Therefore if this be the cause of it there is no way to helpe it but to get this corruption mortified to be cleansed from all pollution of flesh and spirit as much as may be Take a man that sayes hee will amend his course that intends to be diligent in his calling and thinkes not to turne to such evill courses but to serve God with a perfect heart observe now what is the reason that this man breakes his purposes and falls off againe it is because there is some strong lust that comes like a gust of a contrary winde and breakes him off from his course Therefore the first way is to cleanse thy heart if thou wilt be constant The second cause of unconstancy is weakenesse if a man were free from that inward corruption yet weakenesse would make a man to bee unconstant so much weakenesse so much unconstancy and so much strength as a man hath so much constancy he hath For what is the reason that man is so fickle Because the banks of his resolution are so weak to hold out against temptations when they assault him he giues over because he is not able to resist them And this ground I take out of 1 Sam. 15.29 The strength of Israel will not repent for he is not as man that hee should repent By repenting is meant a change now you see the reason given why the Lord is not subject to change he is the strength of Israell For you shall allwayes finde in the Scripture that such attributes are given to GOD according to the nature of the worke that he hath in hand Now the reason why the Lord will not repent is because he is strong To make this appeare to you you must know that three things must concurre to make a resolution strong First there must bee some reason that must move him Secondly there must bee an inclination of the will to it Thirdly It must be often renewed First I say there must be some reason that must move him but if that were all he would not resolue therefore hee must have an inclination of the will to it both these when they concurre they make the resolution up when the understanding is convinced and the will inclined the understanding saith there is reason for it and the will saith it is good then this makes up the resolution As first when a man hath any reason to move him to any action and it is a strong reason so that hee answers all objections that hee meets with now the resolution continues firme but if his reasons be not sufficient but he meete with objections that are stronger then the first principle being taken away the resolution growes flaggy and weake And so is it in the other also when a man hath a desire to any thing if it be so strong that nothing is stronger then it that can overtop and over-rule it then he goes on without any impediment but if it bee weake so that a stronger desire can come and overballance it then the second principle is demolished and there is an end of this resolution So that let the reason on which wee fixe it bee strong and let the inclination which must concurre be fix't and strong and then the resolution will be accordidg But I adde the third that there must be a renewing of this for though the resolution bee well built yet to make it constant it must still be renewed For there are some workes which must have a third and fourth hand to goe over them or else they will fall and moulder away And this is the nature of our resolution also it is not the resolution of a day or two that will serue the turne for the nature of man is subject to such weakenesse that except our resolutions bee gone over and over againe they shrinke and come to nothing Therefore the thing that caseth unconstancy is one of these three either weakenesse of reason that sets thee on worke or weakenesse of the inclination and desire or else not renewing of this Now when you have found out the causes of weaknesse you may easily finde out the meanes to make you resolute in well doing As First Labour to get strong reasons for what you resolve on The want of this was the cause of the mutability of the second ground It wanted depth of earth that is the seed was good and the earth was good but it was not deepe enough and the strength of the Sunne caused it to wither away So when we shall have good purposes and resolutions and they have not root inough that is when he hath not well examined the thing so as to bee fully convinced of the thing that he undertakes he is apt to be inconstant in it And this was the reason of Eves inconstancy because shee considered not the bottome that she was built upon On the other side the Woman of Canaan when she had fixed her faith upon a good ground she would not be beaten off though she could not answer the objection yet she would not bee plucked off Thou art the Messias and therefore thou wilt shew mercy and then she had neede of mercy for her daughter was sicke and weake and therefore she would not be driven off shee would take no deniall So is it with all our resolutions when they have this depth of earth Therefore the best way is to consider and forecast the worst So our Saviour counselleth to suspect the worst How canst thou that hast but two hundred goe against him that hath a thousand so is it in this case When you shall undertake a good course and you goe out but with weake reasons if Sathan or a lust come and object stronger reasons this will make thee give out Therefore the best way is to forecast the worst and to outbid the Devill in every temptation Therefore when hee shall come and say that thou shalt have favour with men say to him that the favour of GOD is better if he shall tell thee of riches and wealth say that thou shalt have a treasure in heaven if hee say to thee that thou shalt have rest and pleasure in sinne say to him that the peace of conscience and joy in the Holy Ghost is farre beyond that rest and pleasure whatsoever it be So in all the temptations one the other hand it is good to ponder them well that wee may bee able to outbid him therein Whatsoever he doth object it is one of these two either some good that thou shalt have or some evill Now consider that as the love and favour of GOD is a greater good then all the world can give thee So his wrath is a greater evill than any the world can doe to thee Secondly If thou wouldest have thy resolution strong to breake through all impediments labour to get vehement desires to over-toppe all other that whatsoever comes yet this may overballance them Quest. But how shall I come to get such a
in his providence over every thing when he shall overthrow a whole kingdome and a great battell by a litle accident as great ships are turned about by a litle rudder then his might appeares So in his ruling the winds and seaes and weather all this shewes the greatnesse of his excellency Therefore look vpon his judgements and likewise upon his mercyes when you see how he raiseth men out of the dust c. All this shewes the greatnesse of God Fourthly It is set out comparatively To compare him with the greatest of men Kings what are they unto him who is the King of Kings Nay take Nations which are greater nay take all Nations you shall see what they are to him Isa. 40.15 Behold the Nations are as a drop of a bucket and are counted as the small dust of the ballance Behold he taketh up the Iles as a very little thing Lebanon is not sufficient to burn for a burnt offering All Nations before him are as nothing and they are counted to him lesse then nothing and vanity The very scope of this place is to shâ—w the greatnesse of God by comparison A bucket of water is but a small thing but the dropps that fall from it they are of no use Againe the dust of the earth is but a small thing but the dust of the scales that will not so much as turne them that must needes be exceeding little but all the world is not so much to him as a litle dust Another comparison you shall finde in Isa 55. My thoughts are above your thoughts as the heaven is above the earth Beyond al things are the thoughts of man for though Nations bee great yet a mans thoughts goe beyond them notwithstanding the Lord is as much beyond the scantling and modell that we draw of him in our thoughts as the heavens are above the earth When you have thought upon mee as much as you can thinke when you have thought me mercifull for that is the thing which hee speakes of yet I am as much more mercifull then you can thinke of me as the heavens are above the earth Fifthly The Immensenesse or extent of his being Ier. 23.24 Doe not I fill heaven and earth saith the Lord When we consider that the heaven of heavens cannot containe him that largenesse presented to our mindes will shew his greatnesse to us Sixthly His holinesse shewes his greatnesse Looke as men keepe a greater distance from others as Princes doe so wee esteeme them greater Now his holinesse is nothing else but his separation and distance from every creature Every thing is holy because it is separated it is common because it is not sequestred from other uses now GOD is separated none may come neere him as the Cherubims cover their faces before him and when he was in the Mount none might approach neare to him if they did they were to be thrust through with a dart He dwells in light inaccessible and therefore the great holinesse of GOD shewes the greatnesse of Majesty The reasons of this Infinitenesse are these First from this very place I AM hath sent me unto you I AM shewes that he hath a being from himselfe if so then he had no cause Now from hence as in that he had no efficient nor finall cause he is eternall so in that he hath neither matter nor forme hee is infinite and incomprehensible And that is the reason that hee hath an unlimited essence because all limitation proceedes either from the matter or from the forme the forme is contracted by the matter againe the matter would be indefinite but it is contracted and bounded by the forme Now GOD hath neither matter nor forme nor nothing like it therefore hee is infinite All the creatures they have their severall kindes the Angels they have no matter yet they have something in them answerable to matter and forme wherein they agree and disagree with other creatures and therefore they are one kinde of creatures and man another which shewes that they have formes to bound and limit them and that the essence of the Angels goes so farre and no farther and so the essence of man c. But in GOD there is no similitude of any such thing there is no Esse receptum there is no limits in him nothing to binde his essence whereas they are Entia in a certaine kinde he is simpliciter Ens and therefore without all limitation and so must be immense Secondly He is omnipotent and almighty he can doe whatsoever he will Whence I reason If he have an infinite power it must needs proceede from an infinite cause for as a thing is in working so it is in being therefore when his power is infinite that must needes be infinite in which it is rooted and from whence it proceedes Thirdly That which is beyond all that wee can conceive is infinite but GOD is so for if any thing could be imagined more perfect than he is that should be GOD and not he and therefore in Scripture whatsoever we can conceive of him yet he is beyond it Rom. 11. His wayes are past finding out and it is said that hee dwells in light inaccessible Fourthly Consider it from his workes you see that hee hath made the world of nothing Whence I reason If you would heate the aire it is more easily heated than water because the passive power is neerer the active and if you would heate water you may more easily heate it than the earth Now according to the resistance according to the passive power such is the active if the passive power lie open the active power is lesse that workes upon it now when the passive power is infinitely low then the active power must be infinitely high and answerable to it Therefore when GOD comes to make something of nothing the active power must bee exceeding high because the passive power is so low and therefore requires an infinite active power to make something of nothing and consequently hee must be infinite in whom this power is seated Vse 1 If he be so great a GOD he that is our God the GOD who is our Father if he be thus great and incomprehensible learne you to know what you are then that you have an infinite God to maintaine defend and uphold you in all all that you have to doe or suffer for his will This will cause you to take great mindes to your selves to have a holy magnanimity in you And the consideration of this Attribute is of great vse to make Christians come to have great mindes For what is it that makes the minde great It is the greatnesse of the object whence it is that Kings have great mindes because of their great Kingdomes and great men have great thoughts because of the great objects that they have to looke vpon Now therefore if thou wouldest looke vpon the great God if thou wouldest consider that he is thy Father and
cleave to him Iohn 6.68 2 Chron. 15.6 Vse 2. For comfort That he will shâ—w himselfe to be the true God in raising up his Churches Esay 48.11 Vers. 10. Esay 42.8 To keepe our hearts from idolatry and to set up no other god Two kindes of Idolatrie Iames 4. Rom. 1. Three grounds of Idolatrie Psal. 115.9 The second thing to bee knowne concerning God What God is What the Essence of God is Exod. 6.3 Gen. 17.1 What is meant by such aforme of expression I am what I am Doctr. God only and properly hath Being in him What this Being is explained in five things Immense Isai. 40. Vers. 17. Of himselfe Rom. 11. Everlasting Without succession Giving Being to all things There is something in Gods Essence not to be inquired into Rom. 1.18 Exod. 33. Isai. 45.9 Rom. 11. Prov. 30.4 Vse 2. To strengthen our faith and encourage us in our wants and crosses Rom. 4.17 Exod. 6.6 Isai. 50.10 Gen. 1. 2 Cor. 4.5 Isai. 6.13 Isai. 42.13 14 Vse 2. To give him the praise of his Being To say I will doe such a thing what a sinne it is It is Idolatrit Isai. 42.8 Hab. 1.16 It is a vanity Psal. 37.5 Isai. 26.12 Psal. 37.7 Vse 3. Learne the vanity of all creatures and the remedie against it Act. 17.28 1 Chro. 29.18 Isai. 56.12 Iames 4.13 14. The Attributes of God are of two sorts God is perfect Act. 17.25 Isai. 40. Five differences betweene the perfection that is in God and which is in the creatures 1 Iohn 1. Reason Then all we can doe reacheth not to him to merit any thing Psal. 16.4 Vse 2. This perfection of his shews the freenesse of his grace and goodnesse in all he gives Rom. 11.35 36. To goe to God with faith though wee have no worth in us to move him God hath no need of any man or creature That many perish is nothing to him His Commandements are for thy good Isai. 36.17 To praise God for himselfe give him the honour of his perfection Psal. 68.1 Foure signes of entitling Gods perfection Deut. 28. Nahum 1. Signe Signe Psal. 27.1.3 Hebr. 11. Signe Coloss. 3. Isai. 55.2 That the creatures in themselves are of no moment to us are nothing in three respects Their efficacie is from God They are at his command Prov. 23. They can doe little good at best and that which they do is of no continuance The second attribute of God GOD is the first without all cause Rev. 1.8 Rev. 3.14 Isai. 44.6 Rom. 11.36 Reason 1. Reason 2. Object it hath that part of it selfe originally Reason 3. God therefore wils not things because they are just but they are just because he wils them God may doe all things for himselfe and his owne glory Matth. 20.15 16. We should do nothing for our owne ends but for God Signes whereby a man may know whether hee maketh God or himselfe his end Acts 6.4 Ioh. 17.4 A third Attribute of God His Eternity Doctr. Five things required in eternitie Isai. 57.15 Psal 90.2 Iohn 8.58 Psal. 90.2 3. The reasons why God must be eternall Foure differences between the eternity of God and the duration of all creatures Consect 1. He possesseth all things together and all time is present and as it were past with him Psal 90.4 To God no time is either long or short 1 Tim. 1.17 Isai. 57.15 Consect 2. Eternitie makes good things infinitely good evill things infinitely evill To mind more those things which are eternall 1 Ioh. 2.17 1 Tim. 1.17 1 Cor. 9.25 Ioh. 6.27 1 Cor. 7.29 30 31. Motives hereunto God then hath time enough to fulfill his promises and his threatnings therefore not to be offended though he stay long Isai. 40.27 28. 2 Pet. 3.4 with 8 9. Consider you have to doe with a God whose love and enmitie are eternall And therefore first to trust in God and not man Psal. 146.3 4. Psal. 90.1 Secondly to feare him Isai 5.13 14. 1 Ioh 2.17 To serve God and to doe his will To comfort our selves against the mutabilitie of things here below Psa. 102.11 12. Psa. 102.26 27. Isai. 57.15 God is the Lord of all time appoints seasons and we are not to looke on time to come as ours Psal. 90.5 Iames 4.13 14. The fourth Attribute of God His Simplicity Iohn 4.24 GOD a Spirit What kinde of spirit 4 Properties of a spirit Luke 24.39 Iohn 3.8 Isay 31.3 Gods eye is chiefly upon the spirits of men and our care therefore is to keep our spirits fit for communion with GOD. 1 Sam. 16.7 How that is to be done 2 Cor. 7.1 Lust defiles the spirit 2 Pet. 1.4 T it 1.15 Mat. 15 19. Rom 7. Actuall sinnes coâ—â—itted by 〈…〉 of the spiâ—â—t Iames 4. 3 Reasons or considerations proving it Isay 57. Iames 4.1 Iames 1.15 Directions for cleansing the spirit Ezek. 24.11 12. Ezek 24.13 Ezek. 36.21 2 Cor. 7. Isay 4.4 Ierem. 23.24 Mal. 3. Zach 13.9 Isay 66.2 1 Pet. 3.3 Prov. 3.22 Iam. 2.5 Heb. 12.28 Phil. 4.8 2 Cor. 5. Iames 1 10. 1 Cor. 6.12 13. 2 Pet. 2.12 Iohn 4.34 His government chiefly exercised on the spirits of men Rom. 14.17 Psal. 13.14 15. Psal. 81.12 Deut. 30.6 Ezek. 36.26 2 Tim. 4.22 Proved by 3 Demonstrations Eccles. 9.1 Iohn 16.9 Lam. 3 65. 〈◊〉 3. 〈◊〉 4.24 â—orship him 〈◊〉 â—pirit Rom. 1.9 What it is to serve God in the spirit Col. 3.16 Particularly in three things Isay 29.13 Ier. 12.2 2 Sam. 6.14 Rom. 15 30. Acts 20. Col 3.22 Col. 3.22 What necessity there is of fit gestures of the body in Gods worship 1 Cor. 6 20. Acts 9. Psal. 51.16 17 Luke 22 42. Luke 4. * How God describes himself to Moses Exod. 34.6 Ier. 23.24 Deut. 24. Exod. 34.6 The Simplicity of GOD proved by 6 Reasons Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. 6. Consect 1. See what a stable foundation faith hath to rest upon Psal. 46.1 2. Consect 2. God cannot be hindred in any worke he goes about Consect 3. That the Attributes of GOD are equall in his iustice and his mercy c. To labour for contentednesse with the simplicity of our condition Phil. 4. Labour for simplicity and singlenesse of heart Iam. 1.8 Iames 4.8 Matth. 10.16 Rom. 12.8 Goe to God rather than the creatures hee being mercy wisedome it selfe c. by reason of the simplicity that is in him The fifth Attribute of God His Immutability Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Consect 1. Consect 2. That all his love hatred ioy c. were in him from eternity Whence 1. He must needs be righteous in all his wayes Take heede of provoking him to cast thee off Gods gifts and calling are without repentance to his Elect Heb. 6.18 Isay. 55.3 Heb. 10.23 1 Cor. 15.58 That the unchangeablenes of Gods Decrees takes not away endeavours We shall finde God the same in dispensing iudgements mercies in these times to us that he hath beene in former times to them Two cases wherein God will punish his owne A caution added Esay 59.1 Containes two branches Looke on the creatures as mutable and expect not much from them Goe to God to put a stability into the things thou enioyest Learn to prize things by their unchangeablenesse as Grace c. To goe to God to get constancy in well-doing Two causes of inconstancy and two means to procure constancy Lusts get them mortified Iam 4.8 Vnconstancy comes from weaknesse Three helpes to strengthen purposes The sixth Attribute of God His Greatnesse and Infinitenesse The Greatnes of GOD declared in 6 things By the workes of Creation By the Ensigns of his Greatnesse By the workes of his providence By comparing him with the greatest things By the Immensity of his being By his holinesse Proved by 4 Reasons Reas. 2. Reas. 3. Reas. 4. To know our interest in this Great God and to take up a greatnesse of minde answerable How a man shall come by this greatnesse of minde and what rise it hath from Gods greatneâ— Learne to feare for his greatnesse That no affection or obedience in us is great enough for him and therefore not to 〈◊〉 our selves in either 1 Iohn 2.15 Iames 4.4 To reverence him when wee come before him and to feare him The seventh Attribute of God The Infinitenesse of his Presence Or His Immensity Reas. 1. Reas. 2. Reas. 3. Hee governes the world immediately which is a remedy against the complaint of evill Governours Therefore to choose him and reioyce in him as a friend in all places See a ground of his particular providence in the smallest things It teacheth us patience and meeknesse when iniuries are offered Iames 5 9 To walk with God A mans presence is seene in three things And so is Gods with us and ours with him Vse 6 Hee observeth all the sinnes thou committest and all the good thou doest for encoragement and restrainte Terror to wicked men who have such an enemy from whom they cannot fly Amos 9.2 3 4. The eighth Attribute of God His Omnipotence Reas. 1. Reas. 2. Reas. 3. Reas. 4. Let all in Covenant with God reioyce that they have an Almighty God for their God Make use of his power in all wants and in all straits c. To beleeve this great power of God That men doubt as much of the power of God as of his will by 3 instances Seeke and pray to him in all straits with confidence