them the Lord look upon you and judge because you have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hand to slay us Now in ver 22 and 23. Moses made his and their condition known to the Lord how the People were more vexed then formerly Moses said to the Lord Wherefore hast thou so evil intreated this People Why is it that thou hast sent me for since I came to Pharaoh to speak in thy name he hath done evil to this People neither hast thou delivered thy People at all In this Chapter God answereth Moses in two things 1. That Pharaoh should be compell'd to let Israel go The Lord said to Moses now shalt thou see what I will do to Pharaoh for with a strong hand shall he let them go and with a strong hand shall he drive them out of his Land ver 1. 2. For confirmation of Moses faith and to calm the murmuring spirits of the distressed Israelites God declareth what a God he is and hath been to their Fathers of old and what a God he will be to them ver 2 3. And God spake unto Moses and said unto him I am the Lord And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them Here it may be demanded how is it Quest said that God did not make himself known to Abraham Isaac and Jacob by his nâ—me Jehovah Nomen the name Jehovah was Sol. 1. known to Aâ—raham Isaac and Jacob but not mysterium nominis the mystery of the Name this was revealed to Moses from God and from Moses to the People It is meant of the performâ—nce of his great promises made to Abraham God did promise to give the land of Canaan to Abraham's Seed for an inheritance which promise was not performed to him but to his Seed after him So that this is the meaning God appeared to Abraham Isaac and Jacob El Shaddai God Almighty in protecting delivering and rewarding them but by his name Jehovah he was not known to them God did not perform his promise made to Abraham unto Abraham Isaac and Jacob but unto their Seed and posterity after them CHAP. II. HEnce I observe that God makes Observ himself known what a God he is to his people by his name and titles Gods names are agreeable to his nature and divine properties as he hath a being from himself and gives being to all so he is Jehovah and called I AM as his nature is omnipotent so he is called El Elohim and Elohah powerfull as he is All-sufficient so he is called Shaddai In the handling of his glorious names I will first give to you all his names and the meaning of them secondly I will insist principally upon the name Jehovah because it is his most essential name The Hebrews have reckoned up many names of God and all of them express God to us 1. The first is here in the Text El Shaddai God almighty I shall speak nothing of the derivation of this word Shaddai in this place because I intend to speak more largely of it hereafter it intimates that God is All-sufficient he wanteth nothing but is infinitely blessed with the infinite perfections of his glorious being by this name God makes himself known to be self-sufficient all-sufficient absoutely perfect If God be All-sufficient then shall Use that man want nothing that hath God for his God he that loseth all for God shall find all in God When Hannah complained for want of children Elkanah said unto her Am not I better to thee then ten sons why weepest thou So the Lord saith I am God All-sufficient and am not I better then all riches honours lands and friends I am more sufficient to reward thee then millions of worlds of creatures can do 2. The second name by which God expresseth his nature is Elohim Eloha this name denote's the power and strength of God to denote unto us that God is strong and powerful If God be Elohim a strong powerfull Use 1. God then he can do great and difficult matters for his Church and people 2. If God be strong and powerful then it is in vain to oppose him to rebel to rage against him and his Church God is too strong for all enemies too powerful for all the powers of hell 3. If God hath named himself Elohim strong and powerfull then fear not thou worm Jacob though the Church be as worms in the esteem of their enemies yet they need not fear because God is their strong and powerful God 3. The third name of God by which he makes himself known is Adonai Dominus Lord some derive the Word from a Word in the Hebrew that signifies judicare to judg because God is Judg of all the world Others derive it from a word which signifieth Basis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation intimating that God is the upholder of all things as the foundation of an house is the support of the whole building so God is the upholder of the world he upholdeth all things by the word of his power If God hath named himself Lord Use and that because he upholdeth all things we may infer this comfort for the Church he will uphold Jerusalem in all dangerous times and troubles his Church is more dear to him than the World and his people than all other creatures which he doth uphold 2. Then acknowledg him to be Lord by paying service to him by obeying him obey him and he will uphold you how did he uphold Daniel in the midst of a Den of Lions because he obeyed him 4. Another name by which God hath expressed himself is the Creator the Maker of heaven â—ne earth Isa 45. 11. 12. This sets forth God as the Author and â—ountain of all our Being out of nothing 5. Another name is the high and lofty one Isa 57. 15. called so respectu loci dignitatis in respect of place and dignity the highest heaven is his lofty throne on which he sits to judg the world therefore God is called altissimus Luk. 1. the highest If God be the high and lofty one Use 1. then let the great ones tremble before him and that because God is higher then they Eccl. 5. 2. This sheweth who it is that brings the proud ones in their proud attempts against his people down with shame and dishonour sc the high and lofty one who is above them in all things wherein they deal most proudly 3. See the love of God to broken hearts in that the high and lofty one that inhabiteth eternity who dwelleth in the high and holy place will vouchsafe to dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to revive the spirit of the contrite ones Isa 57. 15. 6. Another name is Jehovah Tsebaoth the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifieth that power whereby he doth all things the other whereby he upholdeth and governeth all things that he maketh so some render this word omnitenens quia omnia tenet Thus the Angels say of God holy holy holy Lord the God Almighty there are two Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that nothing is Almighty but God onely In the handling of this Attribute I will first shew what God's Power and Omnipotency is There are two words that signifie power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia potestas they are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is taken for authority right or jurisdiction as a King hath over his Subjects a Master over his servant Matth. 28. 18. All power is given me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potestas authoritas or jus is given to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is that perfection whereby one is able to do any thing and of this I shall discourse There is duplex potentia a double power Potentia activa Potentia passiva An active power A passive power There is a passive power which receiveth or suffereth from an Agent but acteth not this is not in God who is purus actus a pure act God is not obnoxious to any alteration or mutation there is nothing but an active power in God So then God is said to be potent powerful because he can do and will do whatsoever he pleaseth and Omnipotens Almighty because he can do whatsoever is possible to be done This Omnipotency is twofold First their is Absoluta Omnipotentia God's absolute Omnipotency He is absolutely and perfectly Almighty he can do whatsoever his infinite understanding conceiveth may be done he can make thousands of worlds if he please he can make infinite moe creatures then there are St. Paul saith Eph. 2. 20. God can do more abundantly then we can ask or think It is impossible for the understandings of men and Angels to conceive what God can do he is able to do more abundantly then the vast thoughts and conceits of Angels can comprehend And of this Omnipotency the Scripture speaketh when it calleth God the Almighty Secondly There is Potentia Dei actualis or ordinaria as the Schools term it the actual or ordinary power of God but more properly called his actual Omnipotency which is this not onely that God can do more then he will but that God effectually perfectly and really doth whatsoever he willeth to be done And it is Zanchi's observation That when soever the Prophets joyn Gods power to his promises it always denoteth Gods actual Omnipotency because God will really and truly make good his promises So that this now is the short description of God's Omnipotency It is the most glorious perfection Description of Gods Omnipotency of God whereby he doth whatsoever he will and can do whatsoever is possible to be done CHAP. III. BUt we shall the better behold the nature of Omnipotency in these following things There are these things required in Almightiness or to be Almighty 1. That he can effect whatsoever is possible to be done So that Omne possibile est objectum Omnipotentiae every thing possible is an object of Omnipotency Mark 10. 27. All things are possible with God So Luk. 1. 37. There is nothing that the heart can conceive or the tongue express but God can do So Jer. 32. 27. Behold I am the Lord the God of all flesh Is there any thing too hard for me Tell me what thing is there that I cannot do I know not any thing that is hard to do but I can do it 2. That he can do all things facillime very easily God Almighty can do all things most easily what more easie then to command a thing to be done if he speak the word it is done instantly If he doth but say Let there be light let a world be created let Heaven and Earth let Sun Moon and Stars be made and they are made instantly according to his word Consider what a great work the whole world is with all the creatures contained in it the Almighty God did but give forth a word of command and they were all made By the word of the Lord were the Heavens made and all the hosts of them by the breath of his month he spake and it was done he commanded and it stood fast Psa 33. 6 9. so God can command mercies comforts and all are done accordingly what more easie way of doing this sheweth that God is Omnipotent 3. That he can do all things irresistibiliter without resistance let hinderance opposition and difficulty this the Lord Almighty doth there is no power can make resistance there is no power can hinder him he can remove Mountains dash Rocks to peices puff and blow away all creatures Omnipotency infinitely surpasseth all power all is subject to this omnipotency Angels in Heaven Devils in Hell Men on Earth and all creatures he saith to the deep be dry Is 44. 27. he commandeth the earth and it openeth her mouth Num. 16. 30 31. 4. To be Almighty is to do whatsoever he pleaseth and to be able to do more then he will this onely God can do whatsoever he pleaseth Psa 115. 3. yea God can do more then he will do Mat. 3. 9. God can turn stones into men into beleiving Children and dunghills into stars CHAP. IV. Reasons to prove Gods Omnipotency THat God is Omnipotent may appear by divers Reasons Reason 1. It is evident from the Creation of the World to create the least creature is an act of Omnipotency incommunicable to any creature Angels are mighty in power yet cannot they create the least contemptible worm if to create demonstrates an Almighty power then much more the creation of this vaste world with all creatures within it sheweth God to be Omnipotent lift up your eyes to Heaven cast them upon the earth behold all creatures in it and all are the work of his fingers Psa 8. 3. As Nebuchadnezzar in his pride boasted Is not this great Babel that I have built for the house of my Kingdom by the might of my power and honour of my Majesty may much better be spoken by the Lord of the world Is not this great Heaven above this great Earth below that which I have builded which I have created by the might of my power and for the honour of my Majesty Expede Herculem you may guess at the giant like stature of Hercules by the length of his foot you may see what an Almighty God I am by the world which I have made which in comparison of my Almighty power is but as a drop of a Bucket to the vast Ocean 2. As the creation so the upholding and preservation of the whole world sheweth his Almighty power the same power is required to uphold which is to make it he made the
prayers to any other Saint doth deify that Saint because praier is an act of divine worship 'T is a praier of theirs Sancte Petre miserere mei aperi mihi aditum Coeli St. Peter have mercy upon me open to me the gate of heaven They say they pray to God through the mediation of Saints which is a wrong to Christ's intercession and 't is evident they pray to Saints not onely as Intercessores as Intercessours but as beneficiorum dâ—tores as givers of benefits and bestowers of blessings which is God's property If the Virgin Mary were upon Earth and did know what divine worship is given to her and how the Papists pray to her as to a God she would with all zealous indignation say unto them Worship God I can do you no good so would all the Saints and Angels say Worship the onely true God We can of our selves do neither hurt nor good and could Images speak they would deride their Worshippers Oh what fools are these men to leave the true God and pray to us that can neither hear nor see much lesse can any way help them There is great reason why onely God is to be Worshipped 1. Because there is but one that is Raas 1. the Author of our Being and well-being that is the very ground of the Scoolmen why God is to be Worshipped because he is Author Creationis Beatitudinis nostrae our Being is from God alone not from Angels Saints Images or any creature from God alone is all our Happinesse Isa 45. 22. Look unto me and be ye saved all the ends of the Earth And God gives this as the reason for I am God and there is none else whosoever sets up a graven Image and praieth unto it he praieth unto a god that cannot save ver 20. Look unto all the creatures and this is the voyce of all We are no Sanctuary for you we cannot help you Angels Saints c. and therefore worship God alone who alone save 's and damneth who alone gives us all things richly to enjoy yea God make's it his great work to do thee and me good therefore should we Worship him Because God is the onely excellent Reas 2. Object all divine excellencies are only in him and to him all honour power glory and great Majesty do belong therefore all Worship because excellency is the ground of all Worship the more Excellency the more Worship is due and to him that is most Excellent most Worship is due as to a Prince more civil honour is due then to any Nobleman God is the only true God whom we professe and acknowledge the Law the Prophets and the Apostles preach no other God to be Worshipped but the onely true God CHAP. VI. THis may give us an Use of admonition Use 4. or caution that we do not set up more gods then one in our hoarts A man may profess but one God and give outward Worship to that one God yet may set up many Idols in his heart Though thou art neither Atheist nor Heathen nor Papist yet thou maist commit grosse Idolatry There are two sorts of Idols and two sorts of Idolatry there are outward Idols as Statue's and Images of men of Angels and Saints of the Sun Moon and Stars and there be inward Idols a man's lusts the creatures set up in the heart to which men give divine Worship Ezek. 14. 3. When certain of the elders of Israel came to the Prophet Ezechiel and sate before him the word of the Lord came to him saying Son of man these men have set up their Idols in their heart and put the stumbling block of their iniquity before their face Therefore Covetousnesse is said to be Idolatry Col. 3 5. Eph. 5. 5 and a covetous man is an Idolater and of all kind of Idolatry this is the worst for a man to prostitute himself to his base lusts for a worldling to fall down and worship his gold and silver to seâ—ve the unrighteous Mammon for a god for a Drunkard to adore his swinish brutishnesse this kind of filthy Idolatry is more true then strange I will shew when men make more gods then one in their hearts 1. When men shall have an higher esteem of the creatures more than of God make more account of their gold silver and lands then of God Gaderen like prefer their Hoggs before Christ dung and drosse before the true gain it is no Solecism to say of some men that they set an higher price upon their lusts upon their pleasures then they do on God for the Apostle saith of some that they are lovers of pleasure more then lovers of God 2 Tim. 3 4. In like manner may it be truly said of too many that they love their gain their ease their credit their preferments more then God whatsoever their corrupt heart delighteth in they prefer above God they take more care to provide for their backs and bellies then to Worship God God shall lose his Worship rather then their bellies shal want any of their delicious fare 2. When men shall fear a creature more then God and hazard the displeasure of God rather then displease men fall down and worship Darius for fear of his Lions obey man by disobeying God God himself gives a check to this servile fear Who art thou that thou shouldst be afraid of a man that shall die and of the Son of man which shall be made as grasse and forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the oppressor Isa 51. 13. 3. When men shall put more trust and confidence in the creatures then in God as covetous men trust in uncertain and all creatures Whatsoever you do 1 Cor. 10. 31 whether ye eat or drink do all to the glory of God Dishonour him not in eating as the people of Israel did when they required meat for their lust Psal 78. 19. Labour to please him in all things imitate the rivers who receive waters from the sea and send all their waters into the sea again none may challenge the glory of any thing he hath or doth to himself the glory must not rest upon him that hath any good but must be returned to him that gave it 3. Then expect from this one God all the good that you need all comfort in time of sorrow all plenty in time of want all refuge and safety in time of danger expect every good thing grace and eternal glory from him As the Psalmist speaks of promotion it comes neither from the East nor from the West nor from the North nor from the South so I may say of Salvation look unto me and be ye saved all the ends of the earth Isa 45. 22 as saith the Lord hear ye what the Great God of heaven cries to us out of heaven look over the earth and see whether therâ— be a God
put indefinitely may signifie four or five persons as well as three less or more so there may be occasion given of making more or lesse persons as well as three 2. Because if Elohim signifie the Trinity here it should signifie the Trinity in all other places of Scripture but it doth not and the placing of of it in the plural number with the verb in the singular is usual in Scriprure without a Mystery as Genes 9. 15. Exod. 2. 3. Jos 24. 19. Some say 't is put in the plural number propter reverentiae amplitudinem because the Majesty power wisdome goodness of God is manifested in the creation Others would gather it from those words of Moses Gen. 1. 26. And God said Let Us make man in our Image after Our likeness Others again gather the Mystery of the Trinity from the unanimous cry of the Seraphims Isa 6. 3. they cry Holy holy holy Lord God Almighty therefore say they the word holy is trebled in relation to the Trinity to the three Persons But these are not plain and evident proofs of the Trinity Holy holy holy is trebled here principally for these reasons 1. To shew that the Angels do continually praise God 2. To shew that the Seraphims do praise God with all vehemency and fervency 3. To shew the infinite Perfection of his holinesse that the tongues of Seraphims and Angels cannot express his holinesse There are more plain proofs of the plurality of persons in the Godhead Mat. 3. there is a clear revelation of the Trinity the Father speaks from heaven the Son is incarnate and is baptized the holy Ghost descendeth in the shape of a Dove Moreover Mat. 28. 19. the Commission that our Saviour gives to his disciples runs thus Go teach all nations Baptizing them in the name of the Father of the Son and of the Holy Ghost baptizing them tanquam in nomen unius veri Dei It plainly sheweth that there are three persons in the Deity and that these are but one God To be baptized into the name is to be bound to believe and obey and worship this one God the Trinity in the Unity Joh. 15. 26. These three are one John 17. 22. CHAP. III. THe further explication of this mysterious Doctrine of the blessed Trinity shall be by Questions Quest 1. The first question shall be about the terms used both by ancient and modern Divines Whether seeing the Scripture hath no such terms as Divine Essence or Being Person or Trinity they are then well used by Divines Though these terms are not literally Sol. epxressed in any place of Scripture yet in it there is something fully equivalent to them and so are rightly used by Divines as to instance in all three 1. For Essence and Being the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Being hath an equivalent phrase from that speech of God to Moses when he nameth himself I AM Exod. 3. 14. and Revel 1. 8. where he is calâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it hath the same identity with Divine Essence or Being so then that term may be used 2. For Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a plain place for tâ—is Heb. 1. 3. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse Image of his Person It is true Some would have it translated the expresse Image of his Substance rather then of his Person but this cannot be because there can be no impresse of the Fathers substance in the Son because the same â—ssence is in both and then there would be a multiplication of the Divine Essence therefore it is rightly translated the expresse image of his Person 3. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity Nomen ab Arithmeticis ad Theologos traductum there is no such term in Scripture but my Text will afford an equivalent term there are three that bear record in heaven this will warrant the lawfull use of the term Trinity In the second place may it be demanded Quest 2 What is a person Solu I answer in general A person is a Substance subsisting by it self individual and incommunicable but this is rather a suppositum then a persona therefore they add Intelligent living and active or doing so Men so Angels are persons other creatures singularia supposita individua not personae So then a Person is thus defined A Person desiâ—ed It is a substance subsisting by it self indivisible incommunicable understanding living and working Now for the Persons in the Godhead they are thus described The Father the Sonne and the Holy-Ghost are subsisting in the Divine Essence undiviced incommnicable intelligent by their properties distinguished among themselves but not divided from each other or in brief thus A Person in the Godhead is the Divine Essence distinguished by his proper manner of subsisting To illustrate it consider that the Father is the Divine Essence subsisting by himself understanding willing distinguished from the Son and Holy-Ghost by his proper manner of subsisting or by his Personal property As the Father's Personal property is To be of himself and beget The Personal property of the Son is to be of the Father And the Personal property of the Holy-Ghost is to be from the Father and the Son So that the Son is the Divine Essence subsisting by himself undivided incommunicable understanding willing distinguished from the Father and the Holy-Ghost by his Personal property What is the Father the Son and Quâ—st 3. the Holy-Ghost The Father is Deus ingenitus sed Sol. generans God not begotten but begetting The Son is God begotten not begetting the Holy-Ghost God neither begetting nor begotten but proceeding How do the Persons differ Quest 4. They differ from the Essence as Sol. â— modus rei à re ipsa as the manner of a thing from the thing it self for a person is essentia divina modisicata or limited with a certain manner of subsisting Now would you understand how they differ among themselves you must know they do not differ in nature or being for the same nature and being is in all in the Deity there is not aliud aliud but alius alius the whole divine nature in each particular Person They differ these three waies 1. Respectu ordinis in regard of Order the Father is before the Son and Holy-Ghost not in time and in dignity for they are all Câ—-eternal and Coequal but in order the Father is before the son the Father and the Son before the Holy-Ghost 2. They differ in operationibus ad intra where the personal properties or actions in the Father differ from the Son because the Father begetteth the Son is begotten 3. In operationibus ad extra The Father worketh of himself by the Son the Son of the Father by the Holy-Ghost hence Creation is first attributed to the Father Redemption and dispensation to the Son Sanctification to the Holy-Ghost so that the same work is the work
Gods subsistence whose name is I am I will be 4. When all things shall come to nought friends riches health strength life and all and shall subsist no longer in thy self then God will subsist and make thee to subsist in eternal glory then will he say I am that I am thy reward to eternity thy happiness to eternity thy eternal comforter thy eternal God This sheweth the happiness of all Use 3. Gods servants because God doth ever subsist to direct them in all their ways to protect them in all their dangers to comfort them in all their tribulations and abundantly to reward them though they run thorow a thousand changes yet the Lord subsisteth the same to them and carries them thorow as upon Eagles wings let a christians condition change yet God will never leave him nor forsake him Then extol the name of this great Use 4. Jehovah Psal 68. 4. that is acknowledg that God onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of himself and subsisteth by himself that God onely is Riches are not Prov. 23. 5. honours pleasures are not but God onely is by him thou dost subsist CHAP. VI. A Second point I draw from this that the Lord is Jehovah shall be this That the Lord will make good all Observ his promises to his Church and people because he is Jehovah 'T is said that now to them he will be made known by his name Jehovah that he is a God giving being to his promises commanding a full and due accomplishment of them In the handling this point I will do these four things 1. I shall shew the meaning of being made known by the name Jehovah Then 2. I will prove the point by Scripture then by reason 3. I will give the Rules concerning Gods fulfilling of promises 4. Then make Application 1. My name Jehovah implies these things in reference to his promises 1. That I the Lord am faithful in my promises will not deceive those that put their trust in me Let men believe what my mouth hath spoken and my power shall make my word to come to pass 2. That I the Lord am true in my Use 1. promises God is not as man or as the son of man he cannot lie promise one thing and mean another but what the Lord promiseth he decreeth to do Gods actions shall be and are as good as his words Hath the Lord promised deliverance from all trouble pardon of sins peace of Conscience grace and glory every good thing you shall see him true in all failing in none but all shall be made good to his Church and people 3. That I the Lord am constant in my promises Hath the Lord promised this or that mercy to his Church and people he will never repent of his promises Men often waver after promises made he will not waver nor breed suspicion in our hearts the Lord will firmly stand to his word I the Lord have made promises of mercy to my people the word is gone out of my mouth I will never go back from my word all the mercies and good things promised shall accompany my word The Lord hath said of his name Jehovah This is my name for ever and this is my memorial unto all generations Exod. 3. 15. A memorial of what things It is a memorial of Gods faithfulness truth and constancy in his promises that all succeeding generations shall see and acknowledge God to be faithful true and constant in keeping promises in full and due accomplishment of them I will ever be known to my Church and people by the name Jehovah CHAP. VII Sect. 1. NOw for proof of the Point first by Scripture The Lord glorieth in this title a God keeping Covenant what doth bind himself by promise in a Covenant he will not fail in one condition on his part he is circumstantially punctual Behold what he speaks of his Faithfulness in keeping Covenant Jer. 31. 35 36. Thus saith the Lord which giveth the Sun for a light by day and the ordinances of the Moon and of the Stars for a light by night which divideth the Sea when the waves thereof roar the Lord of Hosts is his name If those ordinances depart from before me saith the Lord then the seed of Israel also shall cease from being a Nation before me for ever That look as the ordinances of the Sun Moon and Stars of Day and Night remain firm unalterable so shall his Promises and Covenant made to his Church and People be as firm and unalterable And v. 37. he addeth If Heaven above can be measured and the foundation of the Earth searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. As he proveth the immutability of his Covenant and Promises from the immutability of the natural ordinances so here he proveth it from an impossible thing As 't is impossible to measure Heaven to search the Earth to its center so it is impossible that ever the Covâ—nant between God and his People should be broken All the ways of the Lord are mercy and truth Psal 25. 10. These two are coupled together because God truly performeth what he promiseth to his People sc his mercies his promises of pardon of sins sanctification life eternal direction of his people in the way to eternal life this is his way of mercy His way of truth is to fulfil these promises to command these loving kindnesses to come to all his people this is his way of truth Now these are called the ways of Jehovah because it is Gods constant and faithful course truly to perâ—orm his promises of Mercy S. Paul tells us 2 Tim. 2. 13. If we believe not yet he abideth faithful he cannot deny himself Though men should mistrust the fidelity of his Word and give no credit to him yet God abides faithful and constant in his Promises he cannot lie he will not deny himself Now God will perform all his promises because his Name is Jehovah It is observed by Zanchy that as often as God in his Prophets doth promise any great Mercy or threaten any grievous Judgment he makes mention of this Name Jehovah I am the Lord or Jehovah Take some instances for all Jer. 31. 31 32 33 34. a place full of federal Promises to his Church concerning his putting his Law into their inward parts and writing it on their hearts of enlightening their minds and pardoning the sins of his people and such like there he mentioneth this name divers time Thus saith the Lord or Jehovah Thus saith Jehovah I will make a new Covenant with them Thus saith Jehovah I will put my Law in their inward parts c. Thus saith Jehovah I will forgive their iniquities c. to shew that he will make good his promises they shall surely be pardoned they shall be sanctified they shall obey me The fifth Chapter of Ezekiel is full of severe threatnings of fearful Judgments and that those threatnings
Siloam fell except ye repent ye shall all likewise perish so say I to all Drunkards and all profane persons Except ye repent ye shall likewise perish because God is Jehovah true and faithful in all his threatnings 3. Consider thine own sins and what God hath threatned against thee if thou persistest in thy Sins Art thou a drunkard consider what God hath spoken against this sin and go home and tremble lest the Lord Jehovah bring that evil upon you hath God said that all the wicked shall be turned into hell then let all wicked wretches fear and tremble lest God indeed turn them into hell for he is the Lord Jehovah CHAP. X. VVIll God make good all his Vse 1. promises to his church and people because he is Jehovah then if ever you desire the accomplishment of Gods promises see that you get into Christ for the Lord is onely made known by his name Jehovah to such as are in Christ all the promises of God in him are yea and in him Amen 2. Cor. 1. 20. In Christ they are all Amen so be it Hath God promised deliverance comfort assurance grace glory whatsoever his promises be they are all in Christ yea and Amen let pardon be given to him that is in Christ let comfort and assurance be given to him that is in Christ c. For God is Jehovah that makes all the promises Christ is the meritorious cause of all the promises he purchased both the making and the performance of them Christ is the ratifier of all the promises he confirmes them to us his blood is the blood of the Covenant Christ is the treasurer of all God's promises all are kept and lock't up within the breasts of Christ and none shall have any but from him Christ is the fulfiller of all the promises therefore if you expect grace peace assurance pardon as they are promised see that ye be first in Christ by faith faith is as instrumentally necessary as Christ is meritoriously necessary The Lord Jehovah answereth every believer that pleads promises Be it unto thee according to thy faith Dost thou ask for pardon dost thou believe is Jehovah's answer if so then be it unto thee as thou wilt A wicked man out of Christ may as soon pluck a star out of the firmament as the performance of one promise to himself CHAP. XI THis point speaks comfort to all Use 3. that are believers what greater comfort can be to such than to have an interest in such a God who is not onely All-sufficient but also Jehovah and so can and will make good all his promises Read over the book of God and pick out all the promises that are and apply these salves to every sore of thine God hath promised thee mercy and good according to thy condition he will make good his promises to thee as far as they are good for thee be confident thou shalt have any good thou needest in Gods due time I have seen I have seen the affliction of my people saith God to Moses then he sent him to fetch them out of the house of bondage so God takes notice of all thy afflictions inward and outward and accordingly in due time he will command deliverance comfort or whatsoever is good for thee That you may get comfort by the promises observe these rules 1. Be sure to lay up all kinds of promises we are liable to sâ—veral wants straits dangers miseries God hath fitted sutable promises as 't is said of the Virgin Mary that she did lay up his words in her heart so do thou the promises against needful times A promise in thy heart in time of need is like a friend in the Court will stand thee in pretious stead 2. Acquaint thy heart with the nature of the promises 1. Labour strongly to apprehend the truth and faithfulness of the Lord Jehovah in his promises that they are yea and Amen he will undoubtedly perform what he hath spoken he will never go back from his word 2. Labour to understand their goodness let thy thoughts dwell upon the promise till thou hast found out the riddle digg into the bowels of a promise as thou wouldst digg into the bowels of the earth for silver Ignorance or weak apprehensions of the truth of the promises of Gods all-sufficiency and faithfulness is the ground of distrustful wavering and unbelieving thoughts Ignorance of the good things in the promises is the ground of the not applying of the promises 3. Labour to know to what special condition the promise is made so thou mayst rightly apply promises to thy spiritual maladies the right salve to thy sore 3. When thou art acquainted with the nature of the promises then set faith a work rely upon God who is Jehovah for the accomplishing of the promises to thee do thou hold fast by the promise and hold God to his word say to him as Jacob did when he wrestled with him I will not let thee go till thou hast blessed me I will never let thee go till thou hast made good this or that promise to me 4. Labour to get a quiet and still frame of heart to wait for the accomplishment of the Promises This is to live by Faith in a Promise to walk by Faith for God will not by and by make good his Promises but for exercise of Faith he defers execution of them David would often call upon himself to wait upon the Lord Wait on the Lord O my soul and would check himself for tumultuous and distrustful thoughts Why art thou cast down O my soul why art thou disquieted within me wait on God for the Lord Jehovah will certainly in his appointed time make good his promises to thee if thou canst live by Faith delays will not be tedious He that believeth will not make haste Isa 28. 16. If the Lord will make his Promises good because he is Jehovah then Use 4. answer all distrustful and unbelieving temptations with this God is Jehovah A Believer shall find many strong temptations to unbelief As about the Promises of Justification this temptation may arise Can the Lord pardon such a vile sinner as I am 'T is true I read how he is a God pardoning sinners but will he pardon me Yes God can pardon thee because he is Jehovah and will make good all his Promises So in temptations against perseverance I fear saith a poor soul I shall prove an Apostate and fall away and the Devil will be ready to second it Answer it by this The Lord Jehovah hath promised to put his fear in my heart that I shall not depart from him Jer. 32. 40. and he being Jehovah can make me to persevere and hold out to the end General Rules for the better understanding What God is Exod. 3. 14. And God said unto Moses I AM THAT I AM. CHAP. I. HAving briefly gone over the glorious Titles and Names of God I will proceed to a plain handling of his glorious
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
ever he will never desert and forsake those that worship him in Spirit and truth but as he here promiseth Israel so he doth to all his servants the eternal God will be their refuge their habitation 2. If God be eternal then all those make an ill bargain that for the love of some base lust lose an eternal God who prefer the fruition of pleasures and profits before him What shall it profit a man to win the whole world and lose his own soul the same and more may be spoken to such persons what shall it profit a man to win a thousand worlds and to lose an eternal and immortal God The day is coming when all wretched worldlings shall cry out as Israel did at the sacrifice of Elijah The Lord God he is God the Lord God he is God Baal is not God so riches are not an eternal God honors are not an eternal God pleasures are not an eternal God but God only is eternal oh that I could now say the eternal God is mine It will be most just in that day for God to cast thee into eternal torments for rejecting him in this moment of thy life 3. Then surely they are blessed who have the eternal God for their resuge for their portion happy are the people that are in such a case saith the Psalmist Psal 144. ult speaking of outward prosperity who have barns and fields full of corn strong and fruitfull cattle Esau's blessing the â—atnesse of the earth but they rather are blessed that have the Lord to be their God who have the Lord for their portion who have the dew of heaven which is Jacobs blessing yea the very eternal God of heaven All earthly treasures which the word so greedily seeks after and on which wicked worldlings set their hearts will at one time or other take their wings and flee away and will be seen no more but the eternal God never forsakes those who take him for their refuge and portion he is eâ—ernal strength in the Lord Jehovah is everlasting strength Isa 26. 4. He gives eternal comforts eternal honours eternal riches eternal pleasures Psal 16. ult Eternal glory and if he be once thine he is thine to Eternity 4. Since God is eternal learn hence what ground we have to put all trust and confidence in him trust ye in the Lord for ever Psal 26. 4. There is no trust to the favour of creatures to man the greatest of men because their breath is in their nostrils the doors are always open mans breath goeth forth he returneth to his earth Psal 146. 4. but God lives for ever He is an eternal refuge therefore thou mayest trust to him always in all dangers His strength is eternal therefore thou mayest trust him in thy greatest weaknesses his mercy endureth for ever therefore thou shouldest never despair but trust in his mercy for ever and ever Psal 52. 8. All in God is eternal his Word his Faithfulness his Truth he keepeth truth for ever Psal 146. 6. 5. This should encourage us to undergo momentany crosses losses disgraces troubles for God when God calls us to it because he is eternal Suppose thou endurest the loss of riches they are but momentany God will be eternal riches If thou endurest momentany disgrace and dishonour God will give thee eternal honour and glory I reckon saith S. Paul that all the afflictions of this present time are not worthy to be compared with that glory that shall be revealed Rom. 8. 18. much less worthy are they to be compared with the eternal God of glory 6. Here is an Use of Terrour to wicked men who impenitently live and die in their sins for if God be eternal then your damnation your curse and sorrows in Hell shall be eternal The fire in hell is eternal fire because the eternal God made it and will preserve it to eternity therefore your damnation to that fire O sinners is eternal because God is an eternal Judge and his sentence and punishment shall be eternal Isa 30. 33. Tophet is ordained of old c. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it CHAP. V. IN the next place consider if God be eternal then is he a King eternal and his dominion is for ever This may appear 1. From the continuance of his government and dominion even from the foundations of the world Earthly Kingdomes have had and have their waxings and wanes their increase and decrease their glorious exaltations and their heavy downfalls and ruinous desolations but the Kingdome of God is the same yesterday to day and for ever All creatures are under his dominion and in subjection to his commands now as at first there is no decay in his government nor in creatures obedience but still his will is fulfilled 2. By his continual protection of his Church and People from generation to generation his Church never wanted Enemies vowing the ruine and desolation of her from her foundation it hath been in all Ages like a Candle set upon the top of an high Hill the blustring winds of malice opposition and persecution pussing blowing and storming against it yet the Eternal King hath preserved it that they could never blow it ouâ— There is a whole Hell of Devils and a World of wicked Men whose hearts Satan hath filled with malice against the Church yet the gates of Hell could never prevail against it 3. Because God to day and yesterday binds the Consciences of men and so for ever Conscience is God's Vicegerent and Lord Deputy in the hearts of men that Government endureth his Laws do still bind the Conscience Men's Consciences are terrified for the breach of his Laws 't is none but he can speak peace or continue terrour 4. His Kingdome is for ever for at the destruction of the world he will reign as absolute King in Heaven and over Hell In Heaven a glorious King over Hell a just and terrible King honouring his Subjects with Crowns of immortal glory and punishing the Rebels with Chains of utter darknes he will tread down his Enemies and they shall be trodden down into the piâ— of everlasting confusion But it may be said Albeit God be Object an eternal King yet the Enemies do sometimes prevail against the Church how then doth he continually protect it 1. It is true they may and do prevail Sol. over part of the Church but not over the whole and never shall prevail they may destroy the suburbs of this holy City but never shall they rase Jerusalem down to the ground 2. They may and do sometimes prevail over persons not over the the cause which is the Truth of God and his â—eligion the bodies of God's Saints have been cast into the streets like mire by the Antichristian party but the Truths of God which they professed shall be preserved as a Jewel in a Cabâ—net 3. The sufferings of
the Saints are their spiritual warfare against the Enemies of Christ's Kingdome Consider this the Saints are never conquered though they suffer the spoiling of ther goods the loss of their lives and liberties While the ship is in a storm we cannot say 't is cast away but when it is split upon a rock and men and goods are sunk in the Sea So it is with Christians while they are in storms they are not cast away but when they make shipwrack of Faith Oh the dominion and power of God over the Enemies malice and a Christians heart that he is not cast away in such storms CHAP. VI. NOw as God's dominion and power so likewise his glory is eternal 1 Tim. 1. 17. the Apostle ascribes it to him Here I will give general Reasons for all 1. Because as God is from everlasting Reas 1. to everlasting Psal 90. 2. so whatsoever is in God is from everlasting to everlasting his dominion his power and glory all his prerogatives and properties are from everlasting to everlasting if his mercy enduseth for ever then his glory will endure for ever so his justice his power and all his divine excellencies being but the divine nature and essence endure for ever his glory then must endure for ever God is glorified in Heaven by his Saints because his mercy endureth for ever he is likewise glorified in Hell because his justice endureth for ever 2. Because God is absolutely independing Reas 2. above all things whatsoever therefore his dominion power and glory and all his divine excellencies are from eternity to eternity What is the reason that all the excellencies in the Creatures are not from eternity it is because they are depending and all came from an external cause Why are the Creatures and created excellencies mutable and fading It is because they depend upon that external cause and according to his withdrawing or putting forth his influence so the creatures do flourish or wither But God's dominion power and glory are originally from himself and not derivatively from an external cause therefore without beginning because he had none and shall have no end because there is none can put an end to his power and dominion 'T is by this eternal King that all earthly Kings do reign and from him they receive honour dominion power and riches and therefore at his pleasure they shall cast down their Crowns and Scepters before him but God reigneth by himself and hath his dominion power and glory in himself and from himself therefore it is from eternity to eternity In the last place the thoughts of this should wonderfully quicken us up to get an interest in this eternal and omnipotent King of glorious state Why do ye spend your days in the pursuit of perishing vanities Suppose you had a Kingdome in this world all the treasures riches strength and all the glory of an earthly Kingdome 't is somewhat that would perhaps make your hearts to overflow with joy and pride yet 't is nothing in comparison of an interest in God An earthly Kingdome is not for ever earthly Princes die like ordinary men then all their earthly honours pleasures treasures and riches die with them the World it self had a beginning and so shall have an end then shall all the glory of the world pass away but God is for ever his Kingdome power and glory are eternal therefore in getting an eternal God you shall obtain an eternal Kingdome and eternal glory Be you Judges whether it be not better to be godly how miserable soever for the present and to be glorious and happy in the enjoying of an eternal God for ever or to be rich potent and glorious in this present world and to be destroyed from the presence of God for ever Lay to heart these things Thy time is drawing nigh when all thy worldly pomp power riches honour credit esteem among the Rich in the world will be at an end if you neglect a diligent seeking after an eternal good what will ye do when your power and glory and esteem and riches shall fail and you have no interest in this God of eternal power and glory Wo unto you when you shall be thrown out of the world shut out of the Kingdom of God and be both thrown and trodden down for enemies into the burning prison to suffer the everlasting vengeance of the eternal King of glory A Discourse of Gods Infiniteness and Incomprehensibility 1 Kings 8. 27. But will God indeed dwell on the earth Behold the heaven and heaven of heavens cannot contain thee c. CHAP. I. THese words are part of the preface of Solomon's prayer which he made at the dedication of the Temple in which he sets out the incomparable excellency of God ver 23. And he said Lord God of Israel there is no God like to thee in heaven above or earth beneath who keepest Covenant and mercy with thy servants that walk before thee with all their heart Secondly he sets forth the admirable faithfulness of God in keeping covenant and performing promises ver 24. 25. Who hast kept with thy servant David that thou promised'st him thou spakest also wiih thy mouth and hast fulfilled it with thy hand as it is this day therefore now O Lord God of Israel keep with thy servant David my father that thou promisedst him c. In this verse he sets forth the incomprehensibleness and infinitenesse of his Majesty I shall a little explain the words before I handle the attribute from them But will God indeed dwel on the earth God is said to dwel in heaven per praesentiam gloriae by the presence of his glory because in heaven he sets out the fulness of his glory to the view of Angels and Saints He dwelleth in his Saints per praesentiam gratiae by his grace in their hearts He dweleth in his ordinances so he is said to dwel at Jerusalem because in and by his ordinances he communicateth himself to his people He dweleth every where by his essence and power in heaven earth hell These words shew that God dwels not in earth and much less in that Temple circumscriptivè as if so limited in one place as that he is no where else as bodily things are for here Solomon sheweth that God's essence is infinite and incomprehensible Behold the heaven and the heaven of heavens c. the highest heavens are of a most vast circumference and capacity and yet the heaven of heavens cannot comprehend the infinite essence of God so that his argument is a majori ad minus from the greater to the les if the highest and largest heavens cannot contain God much less this house which he had built which is of a far less capacity than the earth CHAP. II. Observ HEnce I note that God is an infinite and incomprehensible being here in the first place I will briefly shew what it is to be infinite for dâ—stinction of infinitenesse take one for all There is a
an â—â—imaâ—e presence as the Sun is many thousand Miles distant from the earth yet in respect of his light and heat is presenâ— to the earth A man may behold things afar off but now God is indistantially present in every place he is not a God afar off from any place creature or person but is intimately and essentially present in every place in every creature in every person so that when we say God is every where present we mean the Divine Essence is totally present in every place and in every Creature at once CHAP. V. THere is good reason why God Reas 1. should be in every place 1. God being an infinite great and incomprehensible God no place can possibly comprehend him then must he needs be present everywhere for either God is nusquà m or alicubi or ubiquâ— No where in some certain place or everywhere You cannot say he is nowhere for then there is no God You cannot say he is in some certain place for then he should â—e a finite God limited and circumscribed with local terms therefore he must be ubiquâ— every where filling all places aâ— once an infinite Being must needs be every where And in this God doth infinitely excel all creatures whatsoever the Air is every where but yet onely in it's own region the Waters of the Sea are every where in the depth but yet wirhin it's bounds the light of the Sun is of creatures most diffusive and extended over the whole Hemisphere yet the diffusion of it is bounded the solid Earth is the bounds of it but God is in Heaven Earth Hell in all places beyond all imagination at once fully and unlimitedly 2. Because every man and whatsoever Reas 2. every man doth think speak or do is in the presence of God is before God therefore God is omnipresent How is it possible that all the godly should walk before him at once and do all that they do in his presence if God were not omnipresent present with them and beholding them Enoch Abraham David did walk before him and all the godly do walk before him So as to the wicked themselves all that they do think or speak is before him And this sheweth that God is infinitely present in every man and to every man yea he is more near to us than our selves are because he knoweth the thoughts of man what they are all thy proud thoughts â—ll thy adulterous thoughts are before him and not a word droppeth from thy tongue but he heareth it altogether The Lord is said to see in secret all thy secret filthiness acted in the darkest corners dens caves and holes deserts and wildernesses the Lord beholdeth Imagine the Adulterer had his Dalilah with him as deep as the centre of the earth yet all would be acted before the Lord. Seeing then thou canst not do any thing any where at any time but 't is before God he must needs be omnipresent Darkness is as bright as noon to him therefore in vain doth the Adulterer wait for the twilight the hidden and secret holes are as open to him as the tops of houses and mountains therefore in vain do men hide their lewdness from God Thou canst go no where and sin but it is in the presence of a glorious God CHAP. VI. BEfore I make Application it will be needful to answer some Questions about God's omnipresence 1. If God be every where present Quest 1. how is it said that God is in heaven as we say in the Preface of the Lord's Prayer Our Father which art in Heaven And Psal 115. 3. Our God is in heaven These seem to denote that God is onely in heaven I answer First in respect of his Sol. 1. Divine Essence God is as much in Earth in Hell every where as he is in Heaven God is totus ubique whole God is every where 2. God is said to be in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency in two respects 1. Because in heaven he lays open and displayeth the full brightness of all his glorious perfections to the view of glorified Saints and Angels there they behold him face to face and stand continually in his blessed presence in which presence there is fulness of joy and pleasures for evermore Psal 16. 11. The beholding of God's Majesty in heaven is the eternal happiness life glory of his elect In Earth God doth not shew the brightness of his glory the most that we behold of God is but his back-parts some beams of his Divine glory in his Word and Ordinances in his Creatures and as for hell his presence is terrible to the damned he displayeth his full wrath and vengeance to them they see not a glimpse of his glory his face and his favour is eternally hidden from them That 's the meaning of that place in 2 Thess 1. 9. where it is said of the wicked that they shall be punished with everlasting destruction from the presence of the Lord that is from the presence of his favour love mercy goodness glory in which is fulness of joy and life for evermore God is present in heaven present in hell his presence in heaven is joyous as the presence of a King to a Favourite his presence in hell iâ— most terrible as the presence of a King to a Traitor 2. God is said to be in Heaven to shew the vastness of his dominion over all things in heaven in earth and under the earth Heaven is the Royal Throne of his Kingdome his â—ear his Palace his Court of Residence Psal 103. 19. The Lord hath prepared his throne in the heavens Thus saith the Lord The heaven is my thronâ— Isa 66. 1. The earth in comparison of heaven is his foot-stool Hence it is that God is said to dwell in heaven to sit in heaven to reign in heaven 2. If God be every where present Quest 2. hoâ— is it then that God is said to dwell in his Sainâ—s but for the wicked he knows thâ—m afar off I answeâ— God is essentially and indistantiâ—lly Sol. present to the wicked as well as to and in the godly God is the preserver of both in their beings in him both the godly and the wicked live movâ— and have their bâ—ing But God is said to dwâ—ll in tâ—e godly by the presence of his gracâ— by the presence of his comfortable favour and in respect of his rule and government of their heart the hearts of his Saints are his Throne Palace Seat and House as Heaven therefore every godly man's heart is an heaven Et Deus in illo coelo 2 Cor 6. 16. he is said to dwell in them and walk in them But so he is not present to the wicked they are voâ—d of all grace their hearts are very dens and prisons and very hells of sin the throne of Satan the Prince of the Air by whom they are ruled and led captive at his pleasure Eph. 2. 2. It is said of
Stephen that his heart was full of the holy Ghost but of Ananias it is said that Satan had filled his heaâ—t Act. 5. A wicked man is full of the devil and in this respect God is said to know the wicked afar off he looketh on them and all that they do as hateful abominations They are said to be withouâ— Christ and without God in this world So thâ—ugh God be present to the wicked and in the wicked yet he dwells not in them the presence of his essence notes not God's dwelling but his dwelling is the efficacious work of his sanctifying and quickning spirit his supping with his Saints 3. If God be every where present Quest 3. then how is it said that God departs from us and comes unto us God doth not depart and come Sol in respect of his essence but in respect of his efficacy or working God is said to draw nigh to his servants when he gives them the sense of his gracious presence the comfortable sense of his favour and quickning their hearts to run the way of Gods commandements and vouchsaâ—ing his pâ—esence with them in duties God departeth from his servants wheâ— he withdraws the presence of his â—avour the senâ—â— of his grace and the quickning veâ—â—ud of his spirit upon which follows â—â—sâ—â—al â—ears horrour and sadnesse of heart and then their â—â—uls like Pharaoh's wheels drive heavily in duâ—â—â—s when God thus deaâ—eth with his servants he is said to hide himself and to cast them out of his presence Again God is said to draw nigh to the wicked when he knocks at the doors of their souls by the motions of his spiâ—â—t for entrance or when he breaks open the door and cometh in and casteth out Satan and changeth their heart And he is said to depart from the wicked when his Spirit ceaseth to strive with them any longer and leaveth them in their hardnesse and and blindness â—o be blinded and hardened more and gives them up to their lusts and to Satan and to be ruled and swayed by them 4. How is it said that Cain went Quest 4. out from the presence of the Lord seeing God is present every where There is a double presence of God Solâ— his Universal presence his special presence his universal presence the presence of hiâ— essence Cain could not nor can any man â—â—y from but as to his special presence among his saiâ—â—s and in his ordinanâ—es so Cain went from God's presence â—â— when he left society with Adam he forsook the presence of God in the Assembly of his Saints he forsook the Church and worship of God the place where he dwelleth thus every man that absents himself from the communion of Saints in publique worship goes out from the presence of the Lord As often as any one purposely absenteth himself from the hearing of the word and the publick worship he goes from the presence of God hence the publick worship and the coming to the ordinances are called our appearing before God Psal 84. 7. this is called the face of God anâ— the beauty of the Lord Psal 27 4. CHAP. VII 1. THis sheweth the sottish Atheism Vse 1. of many wicked persons who if they can sin in secret from the sight of mortal men promise themselves security and safety from punishment perswading themselves that the immortal eye of the holy God who cannot endure to behold sin can no more see them in thee dark or in secret than the mortal eyes of man Oh tremble rather for here is matter of terrour to such your sins and your persons are always before God he seeth thy secret sins acted in thy bosome thy heart-pride thy heart covetousness thy heart-adultery thy heart-murther as well as the outward act he sees thy filthy thoughts as well as thy filthy actions and heareth every word spoken by thee Thy sins committed in the dark at midnight are all open to him as thy sins committed at noon day in the face of the sun thy sins acted in the most secret place that can be found are open before him as well as Absoloâ—s adultery acted on the house top as 't is said of Nimrod he was a mighty hunter before the Lord so of the secret Adulterer the speculative adulterer he is a mighty adulterer before the Lord so of the secret drunkard he is a mighty drunkard before the Lord therefore in vain do men dig deep to hide their counsels from him in vain doth the Adulteresse wipe her mouth and say she hath done no evil seeing all that men or women think speak or do in publick in secret at midnight and at noon is before the Lord who is more than a thousand eye-witnesses more then if thou shouldst act sin upon a publique Stage in open market Then if thy sins be acted before God never imagine thou art free from vengeance thy person is always before the sin-revenging God who will not acquit the guilty but be sure O sinner his vengeance will pursue thee and overtake thee and never leave till it hath destroyed thee with an everlasting destruction as the Prophet speaketh of an impossibility of escaping his presence the like may be said of his wrath neither shall the wicked flie from his wrath though the wicked be hid from his fight in the bottom of the Sea thence the Lord saith he will command the Serpent and it shall bite them and though they go into captivity before their enemies thence he saith he will command the sword and it shall slay them Amos. 9. 3. 4 God will command this and that Plague to destroy them he that fills Heaven and earth with his Essence is able to fill all sinful places with his wrath 2. The consideration of Gods Omnipresence Use 2. should be a Curb to restrain and keep us back from committing sin we cannot sin but in his presence if it were possible for thee to find out a place where God is not then and there thou might'st take liberty to sin and there thou maist commit folly securely but dic ubi non est Deus said the Philosopher to one who asked Where is God Tell me saith he where God is not It was a Philosophers advice to some That if they would keep themselves from Vanity and Folly they should alwayes imagine some severe Cato were beholding them he had well said if he had counselled them to have set God alwayes before their eyes What preserved Joseph from yielding to the adulterous Temptations of his unchaste Mistress having a fair opportunity to act in secret How shall I do this wickedness and sin against God Gen. 39. 9. As if he had said Though my Master and all his Servants behold us not yet God whom I fear and serve beholdeth me how shall I sin in his presence If we did reason thus with our selves we should vanquish temptations and though we have the fairest opportunities to commit sin yet we should stand in awe of him and not
I know what manner of works they are 2. The Lord knows our hearts he knows the sinfulness of the heart he knows the deceitfulnesse of the heart he knows wâ—at abominations are in the heart The heart of man is deceitfull above all things and desperately wicked who can know it he answereth I the Lord search the heart I try the reins even to give every man according to his ways and according to the fruit of his doings Jerem. 17. 9. 10. The Lord knoweth all the errors and sins which thou didst act in thy heart who can understand his error saith David cleanse thou me from the secret faults Psal 19. 12. They are a people that do erre in their hearts saith the Lord. Psal 95. 10. God knows all the thoughts of our hearts how momentany suddain and transient soever they be though they come in and go out again in a moment in the twinckling of an eye yet he knows and observes them all The Lord knoweth the thoughts of man that they are vanity Psal 94. 11. Job acknowledgeth this to God I know that thou canst do every thing and that no thought is with-holden from thee Job 42. 2. He knoweth all the imaginations of man's heart God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Gen. 6. 5. The Lord likewise knoweth all the purposes and intentions and counsels of the heart he knoweth what your aimes are in all your undertakings whether you intend his glory or your own self interest his word is a discerner of the thoughts and intents of the heart Heb. 4. 12. When the Jews came with questions to Christ as if they desired to be informed by him our Saviour knowing their thoughts knew that they came to entrap him 3. The Lord knoweth all the words that we speak There is not a word in my tongue but loe Oh Lord thou knowest it altogether Psal 139. 4. The Lord knows every idle word that you speak and will one day bring you to an account for it Matt. 12. He hath likewise a book of remembrance to set down every good word that they that fear the Lord speak one to another Malach. 3. 16. 3. God knoweth all things to come Thou understandest my thoughts afar off saith David Psal 139. 2 When God sent Moses to Pharaoh he tells him I am sure that the King of Egypt will not let you go no not by a mighty hand and I will stretch out my hand and smite Egypt with all my wonders which I will do in the midst thereof and after that he will let you go Exod. 3. 19. 20. so he speaks of the Israelites I know their imaginations which they go about even now before I have brought them into the land which I sware Deut. 31. 21. CHAP. IV. Of the Properties of God's Knowledg NOw concerning the Properties of God's Knowledg we are to understand that 1. God beholdeth all things uno intuitu by one simple act not by divers as Angels and Men do he knoweth all things intuitivè not discursivè or successivè as a man may see many particular objects at once that lie before him but God sees infinite objects intuitively at once and therefore all things are said to be before him even things past and things to come there is no praeterition nor futurition in God's Knowledg to speak properly for all things are present before him 2. God knoweth all things most perfectly and evidently not in part or obscurely as men do but he knoweth all things fully and exactly his knowledg is a perfect knowledg that cannot be increased or diminished God most perfectly knoweth himself he also most perfectly knoweth all other things besides himself His understanding is infinite Psal 147. 5. he knoweth things actually infinite 3. God knoweth all things distinctly not confusedly or universally but he knoweth every particular and individual whatsoever and by this distinct and proper knowledg he knoweth singular things to come even contingent for to him their first cause they are necessary things in respect of second causes contingent and by this distinct knowledg of his he knoweth all the circumstances of all our words and actions with all the aggravations of them as to persons time place c. The Lord distinctly knoweth the persons of all his chosen people The foundation of the Lord standeth sure having this seal The Lord knoweth who are his 2 Tim. 2. 19. I am the good shepherd and know my sheep saith our Saviour Joh. 10. 14. he knoweth all their names So the Lord to Moses Thou hast found grace in my sight and I know thee by name Exod. 33. 17. he knoweth the number even of the very hairs of their heads they are all numbred by him Luk. 12. 7. 4. God knoweth all things necessarily immutably and infallibly God is his own knowledg he understandeth all things therefore necessarily and infallibly neither can the knowledg of God be any more deceived than his will this knowledg of God is semper eadem always the same not subject to any change or alteration There be many devices in man's heart but the counsel of the Lord that shall stand Prov. 19. 21. CHAP. V. Reasons to prove God's Omniscience THere are many Reasons may be given to prove God is Omniscient 1. Because God created all things Reas 1. therefore no creature is hid from him but is open and naked before him because all are the works of his hands Now the Rule is this Agentes cum consilio those Agents that do work with counsel do know all their works and what Agent worketh with counsel if the most wise God doth not He makes all things with most deliberate and wise counsel so then for the things themselves God doth fully know them making them by his knowledg and wise counsel he knoweth thee likewise unless thou wilt deny thy self to be his Creature 2. Because there is no action which Reas 2. any creature doth but God cooperates and concurreth with and in the action God enableth natural causes to produce natural actions contingent causes to produce contingent actions free and voluntary agents to produce free and voluntary actions You cannot think a thought you cannot speak a word you cannot do an action without God 'T is the Lord enableth you to lie down to rise up or whatsoever any man doth the Lord enables him to do it yea no wicked man can commit sin act sin either in secret or in publique if God did not uphold him in the act every action as it is an action is from God but the sinfulness or obliquity of it is from the Devil or our selves the Drunkard could not go to an Ale-house nor the Adulterer to the house of the strange woman if God did not uphold them in their actions and motions in Him the worst sinner liveth moveth and hath his being even in the worst action that he goes about Therefore
God must needs know all because God doth not concurr with the creature ignorantly or rashly but with knowledge and counsel 3. God must necessarily know all Reas 3. things because there is nothing done but what God did fore know and from eternity decree should come to pass All his decrees are acts of the Understanding and Will of God but God did decree what should be God knoweth he can make a thousand Worlds and many thousand Creatures more than he hath made onely God decrees to make but so many who took an handful of clay out of the infinite mass and made this world So there is no action of any creature but God hath decreed it as it is an action therefore he must needs foreknow it There is not a thought in thy mind nor a word in thy tongue nor an action of thy hand but comes within rhe compass of God's decree therefore he is said to know our thoughts afar off and the same may be said concerning his knowledg of our words and actions yea every circumstance of all thy actions what words or what thoughts at such a time of such an object therefore he must needs know all things altogether 4. God doth order guide direct Reas 4. all creatures and their actions to some determinate end therefore he must needs know all things otherwise he could not guide and direct them He guides and governeth all the inanimate creatures and all the brutish creatures to their proper particular ends Yea when the World seemeth to be all out of order the course of nature to be in a confusion God wisely guideth tumults and confusions to a good end God doth order guide and direct the sins of wicked men therefore he must needs know all their sins he prefixeth a time how long they shall sinne the number of their sins the measure of their sins therefore he must needs know all their sins he could not otherwise guide direct limit permit restrain them wicked men cannot sin when they please nor do what they list 5. Because God's understanding is Reas 5. infinite intensivè extensivè His understanding is his own Essence therefore he must know infinite objects which could not be if he did not know all things every particular individual object that is or can be Whither shall I go from thy Spirit saith David Psal 139. 7. that is from Gods understanding so Spirit is taken there I can go no where but God will know where I am what I do think or speak in Heaven in Hell at the uttermost part of the earth in dark or lightsom places Gods Spirit is there he understandeth and knoweth what thou and I do 6. Again we may draw a Reason from two Instances 1. That God knoweth what every man doth in publique or secret may appear by the griping accusations of our own Consciences bringing to mind our old transgressions acted a gâ—eat while since and it may be forgotten for a long time yet Conscience hath brought them to mind Now who make Conscience to consider and to call to mind by-past transgressions but God who is greater than our Consciences and knoweth all things and presenâ—s these to the eye of our Consciences And what is the language of our Conscience but God will judge thee for these things 2. Again God manifesteth the knowledge of all our counsels plots and secret devices because he often turneth the malicious counsels of Devilish Achitophels into their own shame and destruction 'T is God that knoweth the thoughts of men to be vanity and turneth their thoughts into vanity their wisdom into folly their mischievous plots into their own downfall and destruction he takes the wise in their own craft God did reveal to David what the men of Keilah would do to him and how Saul would follow him to Keilah and so disappointed them this is a most pregnant Argument of Gods Omnisciency When wicked men sit and take counsel together against the Lord and his Anointed God sits in Heaven and laughs them to scorn 7. Because without knowledge of Reas 7. all particulars of our thoughts words and actions with all their circumstances God who is the just Judge of all the world cannot give righteous judgment God hath said That he will judge every man according to his works which he cannot did not he know the actions of men good and evil with all their circumstances Verily saith our Saviour Men shall give an account of every idle word then God must know every word altogether that we speak In the last day God will judge the secrets of mens hearts how can he judge thee for thy secret thoughts and intents and aims if the Lord did not know thy thoughts every particular action of thy mind though they pass away in thy mind in a moment Gods judgment is infallible if he did not know all he may be deceived and we might hide many things from God Gods judgment is true did not he know all things he would not know how to judge men either to eternal death or eternal life Gods judgment shall be perfectly proportionable to the good or evil actions of men How can he render proportionable vengeance to wicked men and render to every man according to his works if he did not know all particulars Gods judgment will be publique in respect of bringing to light all secret wickednesses and all secret duties and this he could not do did not he know all things CHAP. VI. Sect. 1. 1. THe first Use of this Point is for Vse 1. Terrour to the wicked whose atheistical hearts licence them to commit sin upon this blasphemous conceit Tush God knows not what we do God regards and sees us not Well! He that made the eye and gives to thee a seeing eye he sees thee there is for all thy actions He that gave man the hearing ear he heareth every word there is for all thy words He that gives to man the knowing heart he knoweth all there is for all thy thoughts Therefore rejoyce thou Atheist and let thy heart chear thâ—e be filthy still in thy thoughts and affections be thou unjust still in thy words and actions but yet know the Lord knows all and for these things will bring thee to Judgmâ—nâ— Mark what God will one day say to the wicked and all Hypocrites Depart from me ye wicked I kniw you not ye workers of iniquity You may see God is said to know and not to know the wicked He knows that they are workers of iniquity and knows all their works He knows the Drunkard and his drunkenness c. He knows their persons and their actions so as to hate them He knows them so as to bring them to judgment for all their works of iniquity He knows them so as to take vengeance on them and to destroy them from his blessed presence but yet God knows them not so as to approve of their persons or courses so as to shew them the least
yet the living God can breath the spirit of life upon them and make a dead sinner become a living soul to God a dead drunkard and a dead worldling buried under a dunghil become a living soul to God t is no superstition for you that live the life of God to pray for such dead for a living husband to pray for his dead wife a living father to pray for his dead children so when God shall bring a Minister as he did the Prophet Ezekiel into a valley of dead bones of dead sinners and say unto him Prophecy O ye dead sinners hear ye the word of the Lord and while we are prophecying God should cause the breath of life bones and sinews to come upon these dry bones should we then despair of the quickening of any dead soul we are to mourn over the dead but not as men without hope of their better and more glorious life and condition the living God can yet make them live the life of God we should do therefore for sinful men as David did for his sick Child while it was living he humbled his soul laid on the ground fasted and praied for the childs recovery while there was hope he would not give over praying so while there is hope of a mans resurrection from death to life of his conversion from sin to God be not wanting in all means for in so doing you may save a soul This likewise may teach the godly in all their dead and dull tempers of heart whether to go for life and motion sc to the living God in whom as all naturally live move and have their being so the Saints in him have their spiritual being life and motion Thus David prayeth nine times in Psa 119. that God would quicken him as who should say my heart is dead my prayers are dead and lazy I have no heart to any good but thou who art the living God canst quicken me and revive me and enlarge my heart and make me to run the way of thy commandments Therefore in all your deadest frames be more frequent in prayer do not give over because thou findest not thy heart so fervent It is reported of that holy Martyr Mr. Bradford that when he went about any duty he would never give over till he found some reviving from God if he confessed his sins he would confess till he found his heart melting and mourning if he prayed for pardon he would still beg for pardon till he found his heart somewhat eased of his sins in praying for grace he would never give over till he found his heart warmed in prayer go then and do likewise in all thy dead frames importune the living God till he doth revive thy spirit Vse 5. This should comfort the godly against the fear of death and the forerunners of death ye are for the present the Sons of the living God ye are come to the City of the living God what need you to fear to dye seeing God will give you life eternal ye are the living stones of the Temple of the living God and he can raise your dead bodies when mouldered into dust and make both soul and body live gloriously and eternally when a godly man dieth eternal life swalloweth him up did ever man fear to go to bed to put on better apparel shall we be afraid to die to put on glory immortality and eternal life Vse 6. Take heed of sinning against God because he liveth to take vengeance upon stubborn Rebels he is a living God and takes exact notice what sinners do and lives for ever to torment the wicked to eternity The wicked need not fear eternal death if they did sin against a dead God but God who is life eternal will doom them to eternal death Vse 7. Here see the folly of Apostates in departing from a living God to embrace dead creatures that forsake the fountain of living waters and run to a pool that one warm day will dry up as Mephibosheth said to David proferring him kindness for Jonathan his fathers sake What is thy servant that thou shouldst look upon such a dead dog as I am So do creatures say to Apostates What are we thy servants that that thou shouldest take thy heart and eye from off a living God and look upon such dead dogs as honours riches and preferments are or rather speak to them as David to Saul 1 Sam. 24. 14. after whom is the King of Israel come out aâ—ter whom dost thou pursue after a dead dog after a flea dost thou pursue after a vile and base creature and cast off a most blessed God the fountain of all glory and happiness O ye Apostates seeing you forsake a living God ye shall die the death God liveth for ever to see sore execution done upon you this shall be your dying life in Hell to bemoan your departure from the living God CHAP. VI. Vses drawn from Gods Immortality IS God an immortal God then Vse 1. hence behold the infinite love of Christ who being immortal yet would become subject to death an immortal God become a mortal man for our salvation Rom. 5. 8. 2 Seeing God is immortal hence we may see what a beam of divine perfection we lost by the fall of Adam we were made immortal but our sin makes us mortal and liable to all mortal and sore diseases we lose a double immortality because of sin the immortality of our bodies and which is worse in some sense we lose the immortality of our souls Sin brings eternal death will ye still go in sin hath it not done enough to you in making you obnoxious to death but will ye bring upon you the eternal death of your immortal souls 3. This likewise should allay the fears of death in us God being immortal we also shall be immortal these mortal bodies shall put on immortality 4. See that ye fear God more then men the wrath of God more then the rage of men because man is but mortal and their rage and fury is but mortal when their breath goeth forth their rage ceaseth but as God is immortal so is his wrath an immortal wrath as he will never cease to be so the fire of his wrath shall never be quenched FINIS