crucis Lib. 3 cap. 7. p. 211. It is not like the Union of Stones in a Building or of two pieces of Timber fastned together which touch one anotâ—er only in their Superficies and outside without any intimacy with one another By such a kind of Union God would not be man The Word could â—ot so be made Flesh Nor is it a Union of Parts to the whole as the Members and the Body the Members are Parts the Body is the whole for the whole results from the Parts and depends upon the Parts But Christ being God is independent upon any thing The parts are in order of Nature before the whole but nothing can be in order of Nature before God Nor is it as the Union of two Liquors as when Wine and Water are mixed together for they are so Incorporated as not to be distinguish'd from one another no man can tell which Particle is Wine and which is Water But the Properties of the Divine Nature are distinguishable from the Properties of the Humane Nor is it as the Union of the Soul and Body so as that the Deity is the form of the Humanity as the Soul is the form of the Body For as the Soul is but a part of the Man so the Divinity would be then but a part of the Humanity as a Form or the Soul is in a state of Imperfection without that which it is to inform so the Divinity of Christ would have been Imperfect till it had assumed the Humanity And so the perfection of an Eternal Deity would have depended on a Creature of Time This Union of two Natures in Christ is incomprehensible And it is a mystery we cannot arrive to the top of How the Divine Nature which is the same with that of the Father and the Holy Ghost should be united to the Human Nature without its being said that the Father and the Holy Ghost were united to the Flesh but the Scripture doth not encourage any such Notion It speaks only of the Word the Person of the Word being made Flesh And in his being made Flesh distinguisheth him from the Father as the only begotten of the Father Joh. 1.14 The Person of the Son was the term of this Union 1. This Vnion doth not confound the Properties of the Deity and those of the Humanity They remain distinct and entire in each other The Deity is not changed into Flesh nor the Flesh transform'd into God They are distinct and yet united They are conjoined and yet unmixt The Dues of either Nature are preserved 'T is impossible that the Majesty of the Divinity can receive an alteration 'T is as impossible that the meaness of the Humanity can receive the Impressions of the Deity so as to be changed into it and a creature be metamorphos'd into the Creator and Temporary Flesh become Eternal and Finite mount up into Infinity As the Soul and Body are united and make one Person yet the Soul is not changed into the perfections of the Body nor the Body into the perfections of the Soul There is a change made in the Humanity by being advanced to a more Excellent Union but not in the Diety as a change is made in the Air when it is enlightned by the Sun not in the Sun which communicates that brightness to the Air. Athanasius makes the burning Bush to be a type of Christs Incarnation Exod. 3.2 The Fire signifying the Divine Nature and the Bush the human The Bush is a branch springing up from the Earth and the Fire descends from Heaven as the Bush was united to the Fire yet was not hurt by the slame nor converted into Fire there remained a difference between the Bush and the Fire yet the properties of the Fire shined in the Bush so that the whole Bush seemed to be on Fire So in the Incarnation of Christ the Human Nature is not swallowed up by the Divine nor changed into it nor confounded with it But so united that the properties of both remain firme Two are so become one that they remain two still One person in Two Natures containing the glorious perfections of the Divine and the weaknesses of the Humane The fulness of the Deity dwels bodily in Christ Col. 2.9 2. The Divine Nature is vnited to every part of the Humanity The whole Divinity to the whole Humanity so that no part but may be said to be the Member of God as well as the Blood is said to be the Blood of God Acts 20.28 By the same reason it may be said the Hand of God the Eye of God the Arm of God As God is infinitely present every where so as to be excluded from no place so is the Deity hypostatically every where in the Humanity not excluded from any part of it As the light of the Sun in every part of the Air as a sparkling splendor in every part of the Diamond Therefore it is concluded by all that acknowledge the Deity of Christ that when his Soul was separated from the Body the Deity remained united both to Soul and Body as light doth in every part of a broken Christal 3. Therefore perpetually united Coloss 2.9 The fulness of the Godhead dwells in him bodily It Dwels in him not lodges in him as a Traveller in an Inn It resides in him as a fixed habitation As God describes the perpetuity of his presence in the Ark by his habitation or dwelling in it Exod. 29.44 so doth the Apostle the inseparable duration of the Deity in the Humanity and the indissoluble Union of the Humanity with the Deity It was united on Earth it remains united in Heaven It was not an Image or an Apparition as the Tongues wherein the Spirit came upon the Apostles were a Temporary Representation not a thing united perpetually to the person of the Holy Ghost 4. It was a personal Vnion It was not an union of persons though it was a personal union So Davenant expounds Col. 2.9 Christ did not take the Person of Man but the Nature of Man into subsistence with himself The Body and Soul of Christ were not united in themselves had no subsistence in themselves till they were united to the Person of the Son of God If the Person of a Man were united to him the Human Nature would have been the Nature of the Person so united to him and not the Nature of the Son of God Heb. 2.14 16. Forasmuch then as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil For verily he took not on him the nature of Angels but he took on him the seed of Abraham He took flesh and blood to be his own Nature perpetually to subsist in the Person of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be by a Personal Union or no way The Deity united to the Humanity and both Natures to be one Person This
of a Woman ‖ Gal. 4 4. That part of the Flesh of the Virgin whereof the Humane Nature of Christ was made was refin'd and purifi'd from Corruption by the overshadowing of the Holy Ghost as a skilful Workman separates the Dross from the Gold Our Saviour is therefore called that Holy thing * Luke 1.35 though born of the Virgin He was necessarily some way to descend from Adam God indeed might have created his Body out of Nothing or have formed it as he did Adams out of the Dust of the Ground But had he been thus extraordinarily formed and not propagated from Adam though he had been a Man like one of us yet he would not have been of kin to us because it would not have been a Nature deriv'd from Adam the Common Parent of us all †Amyrald in Symbol p. 103 c. It was therefore necessary to an affinity with us not only that he should have the same Humane Nature but that it should slow from the same Principle and be propagated to him But now by this way of producing the Humanity of Christ of the Substance of the Virgin He was in Adam say some Corporally but not Seminally of the Substance of Adam or a Daughter of Adam but not of the Seed of Adam And so he is of the same Nature that had sinned so what he did and suffered may be imputed to us which had he been created as Adam could not be claim'd in a Legal and Judicial way 2. It was not convenient he should be born in the Common order of Nature of Father and Mother For whosoever is so born is polluted A Clean thing cannot be brought out of an unclean ‖ Job 14.4 And our Saviour had been uncapable of being a Redeemer had he been tainted with the least Spot of our Nature but would have stood in need of Redemption himself Besides it had been inconsistent with the Holiness of the Divine Nature to have assumed a tainted and defiled Body He that was the Fountain of Blessedness to all Nations was not to be subject to the Curse of the Law for himself which he would have been had he been conceiv'd in an ordinary way He that was to overturn the Devils Empire was not to be any way captive under the Devils Power as a Creature under the Curse nor could he be able to break the Serpents head had he been tainted with the Serpents breath Again supposing that Almighty God by his Divine Power had so order'd the matter and so perfectly sanctified an Earthly Father and Mother from all Original spot that the Humane Nature might have been transmitted Immaculate to him as well as the Holy Ghost did purge that part of the flesh of the Virgin of which the Body of Christ was made yet it was not convenient that that Person that was God blessed for ever as well as Man partaking of our Nature should have a Conception in the same manner as ours but different and in some measure conformable to the Infinite dignity of his Person which could not have been had not a supernatural Power and a Divine Person been concern'd as an active Principle in it Besides such a Birth had not been agreeable to the first Promise Gen. 1.15 which calls him The Seed of the woman not of the Man and so the Veracity of God had suffer'd some detriment The seed of the woman only is set in opposition to the seed of the Serpent 3. By this manner of Conception the Holiness of his Nature is secur'd and his fitness for his Office is assur'd to us 'T is now a pure and unpolluted Humanity that is the Temple and Tabernacle of the Divinity The Fulness of the Godhead dwells in him bodily and dwells in him Holily His Humanity is supernaturaliz'd and elevated by the activity of the Holy Ghost hatching the Flesh of the Virgin into Man as the Chaos into a World Though we read of some sanctified from the Womb it was not a pure and perfect Holiness it was like the Light of Fire mixed with Smoak an infus'd Holiness accompanied with a Natural tâ—int But the Holiness of the Redeemer by this Conception is like the Light of the Sun pure and without spot The Spirit of Holiness supplying the place of a Father in a way of Creation His Fitness for his Office is also assur'd to us for being born of the Virgin one of our Nature but conceived by the Spirit a Divine Person the guilt of our Sins may be imputed to him because of our Nature without the stain of Sin inherent in him because of his Supernatural Conception he is capable as one of Kin to us to bear our Curse without being toucht by our Taint By this means our sinful Nature is assum'd without Sin in that Nature which was assum'd by him Flesh he hath but not Sinful flesh Rom. 8.3 Real Flesh but not really Sinful only by way of Imputation Nothing but the Power of God is evident in this whole Work By the ordinary Laws and course of Nature a Virgin could not bear a Son nothing but a Supernatural and Almighty Grace could intervene to make so holy and perfect a Conjunction * Amyrant sâ—r â—imole p. 292. The generation of others in an ordinary way is by Male and Female But the Virgin is overshadow'd by the Spirit and Power of the Highest Man only is the product of Natural generation this which is born of the Virgin is the Holy thing the Son of God In other generations a Rational Soul is only united to a Material Body But in this the Divine Nature is united with the Humane in one Person by an indissoluble Union II. The Second Act of Power in the Person Redeeming is the Union of the two Natures the Divine and Humane The designing indeed of this was an act of Wisdom but the accomplishing it was an act of Power 1. There is in this Redeeming Person a Union of two Natures He is God and Man in one Person Heb. 1.8 9. Thy Throne O God is for ever and ever God even thy God hath anointed thee with the Oil of Gladness c. The Son is called God having a Throne for ever and ever and the Unction speaks him Man The Godhead cannot be Anointed nor hath any Fellows Humanity and Divinity are ascrib'd to him Rom. 1.3 4. He was of the Seed of David according to the Flesh and declared to be the Son of God by hiâ— Resurrection from the dead The Divinity and Humanity are both Prophetically joyn'd Zach. 12.10 I will pour out my Spirit the pouring forth the Spirit is an Act only of Divine Grace and Power And they shâ—ll look upon me whom they have pierced the same Person pours forth the Spirit as God and is pierced as Man The Word was made Flesh John 1.14 Word from Eternity was made Flesh in time Word and Flesh in one Person a great God and a little Infant 2. The
of its capacity The understanding can conceive the whole world and paint in it self the invisible Pictures of all things T is capable of apprehending and discoursing of things superior to its own nature * Culverwel T is suted to all objects as the Eye to all Colours or the Ear to all sounds How great is the Memory to retain such varieties such diversities The Will also can accomodate other things to it self It invents Arts for the use of Man prescribes rules for the Government of States ransacks the bowels of nature makes endless conclusions and steps in reasoning from one thing to another for the knowledge of Truth It can contemplate and form notions of things higher than the world 2. The quickness of its motion * Theodoret. Nothing is more quick in the whole course o◠nature the Sun runs through the World in a day this can do it in a moment It can with one flight of fancy ascend to the battlements of Heaven The mists of the Air that hinder the sight of the Eye cannot hinder the flights of the Soul it can pass in a moment from one end of the World to the other and think of things a thousand miles distant It can think of some mean thing in the world and presently by one cast in the twinkling of an Eye mount up as high as Heaven As its desires are not bounded by sensual objects so neither are the motions of it restrained by them It will break forth with the greatest vigour and conceive things infinitely above it Though it be in the body it acts as if it were ashamed to be Cloystered in it This could not be the result of any material cause Whoever knew meer matter understand think will And what it hath not it cannot give That which is destitute of Reason and Will could never confer Reason and Will * Coccei sum The dog cap. 8. § 51.52 T is not the effect of the Body for the Body is fitted with members to be subject to it T is in part ruled by the activity of the Soul and in part by the Counsel of the Soul T is used by the Soul and knows not how it is used Nor could it be from the Parents since the Souls of the Children often transcend those of the Parents in vivacity acuteness and comprehensiveness One man is stupid and begets a Son with a capacious understanding one is debauched and beastly in morals and begets a Son who from his Infancy testifies some vertuous inclinations which sprout forth in delightful fruit with the ripeness of his age I do not dispute whether the Soul were generated or no Suppose the substance of it was generated by the Parents yet those more excellent qualities were not the result of them Whence should this difference arise a fool begat the wise man and a debauched the vertuous man The wisdom of the one could not descend from the foolish Soul of the other nor the vertues of the Son from the deformed and polluted Soul of the Parent it lies not in the Organs of the Body For if the folly of the Parent proceeded not from their Souls but the ill disposition of the Organs of their bodies how comes it to pass that the bodies of the Children are better Organiz'd beyond the goodness of their immediate cause We must recur to some invisible hand that makes the difference who bestows upon one at his pleasure richer qualities than upon another You can see nothing in the World endowed with some excellent quality but you must imagine some bountiful hand did inrich it with that dowry None can be so foolish as to think that a vessel ever inricht it self with that spritely Liquor wherewith it is filled or that any thing worse than the Soul should indow it with that knowledge and activity which sparkles in it Nature could not produce it That nature is intelligent or not if it be not then it produceth an effect more excellent than it self in as much as an understanding being surmounts a being that hath no understanding If the supream cause of the Soul be intelligent why do we not call it God as well as nature We must arise from hence to the notion of a God a Spiritual nature cannot proceed but from a Spirit higher than it self and of a transcendent perfection above it self If we beleive we have Souls and understand the state of our own faculties we must be assured that there was some invisible hand which bestowed those faculties and the riches of them upon us A man must be ignorant of himself before he can be ignorant of the Existence of God By considering the nature of our Souls we may as well be assured that there is a God as that there is a Sun by the shining of the beams in at our Windows And indeed the Soul is a Statue and representation of God as the Land-Skip of a Country or Map represents all the parts of it but in a far less proportion than the Country it self is The Soul fills the body and God the world the Soul sustains the body and God the World the Soul sees but is not seen God sees all things but is himself invisible How base are they then that prostitute their Souls an image of God to base things unexpressibly below their own nature 3. I might add the union of Soul and Body Man is a kind of compound of Angel and Beast of Soul and body if he were only a Soul he were a kind of Angel if only a body he were another kind of brute Now that a body as vile and dull as earth and a Soul that can mount up to Heaven and rove about the world with so quick a motion should be linkt in so strait an acquaintance that so noble a being as the Soul should be an inhabitant in such a Tabernacle of Clay must be owned to some infinite power that hath so chained it 3. Man witnesseth to a God in the operations and reflections of Conscience Rom. 2.15 Their thoughts are accusing or excusing An inward comfort attends good actions and an inward torment follows bad ones for there is in every mans Conscience fear of punishment and hope of reward There is therefore a sense of some superior Judge which hath the power both of rewarding and punishing If man were his supream rule what need he fear punishment since no man would inflict any evil or torment on himself nor can any man be said to reward himself for all rewards refer to another to whom the action is pleasing and is a conferring some good a man had not before If an action be done by a Subject or Servant with hopes of reward it can not be imagined that he expects a reward from himself but from the Prince or person whom he eyes in that action and for whose sake he doth it 1. There is a Law in the minds of men which is a rule of good and evil There is a Notion
Tho God hath manifested himself in a bodily shape Gen. 18.1 And elsewhere Jehovah appeared to Abraham Yet the substance of God was not seen no more than the substance of Angels was seen in their Apparitions to men A body was formed to be made visible by them and such actions done in that body that spake the person that did them to be of a higher eminency than a bare Corporeal Creature Sometimes a representation is made to the inward sense and imagination as to Michaiah * 1 King 22.19 and to Isa 6. chap. 1. But they saw not the essence of God but some Images and figures of him proportioned to their sense or imagination The Essence of God no man ever saw nor can see Joh. 1.18 * Goulart de Dieu p. 95. 96. Nor doth it follow that God hath a body because Jacob is said to see God Face to Face Gen. 32.30 And Moses had the like priviledge Deut. 34.10 This only signifies a fuller and clearer manifestation of God by some representations offered to the bodily sense or rather to the inward Spirit For God tells Moses he could not see his Face Exod. 33.20 And that none ever saw the similitude of God Deut. 4.15 Were God a Corporeal substance he might in some measure be seen by Corporeal eies 4. If God were not a Spirit he could not be infinite All bodies are of a finite nature Every body is material and every material thing is terminated The Sun a vast body hath a bounded greatness The Heavens of a mighty bulk yet have their limits If God had a body he must consist of parts those parts would be bounded and limited and whatsoever is limited is of a finite vertue and therefore below an infinite nature Reason therefore tells us that the most excellent nature as God is cannot be of a Corporeal condition because of the limitation and other actions which belong to every body God is infinite for the Heaven of Heavens cannot contain him 2 Chron. 2.6 The largest Heavens and those imaginary spaces beyond the world are no bounds to him He hath an essence beyond the bounds of the world and cannot be included in the vastness of the Heavens If God be infinite then he can have no parts in him if he had they must be finite or infinite Finite parts can never make up an infinite being A vessel of Gold of a pound weight cannot be made of the quantity of an ounce Infinite parts they cannot be because then every part would be equal to the whole as infinite as the whole which is contradictory We see in all things every part is less than the whole bulk that is composed of it As every Member of a Man is less than the whole body of Man If all the parts were finite then God in his Essence were finite and a finite God is not more excellent than a Creature So that if God were not a Spirit he could not be infinite 5. If God were not a Spirit he could not be an independent being Whatsoever is compounded of many parts depends either essentially or integrally upon those parts as the essence of a man depends upon the conjunction and union of his two main parts his Soul and Body when they are separated the essence of a Man ceaseth and the perfection of a man depends upon every Member of the Body So that if one be wanting the perfection of the whole is wanting As if a man hath lost a limb you call him not a perfect man because that part is gone upon which his perfection as an intire man did depend If God therefore had a body the perfection of the Deity would depend upon every part of that body and the more parts he were compounded of the more his dependency would be multiplyed according to the number of those parts of the body For that which is compounded of many parts is more dependent than that which is compounded of fewer And because God would be a dependent being if he had a body he could not be the first being for the compounding parts are in order of nature before that which is compounded by them as the soul and body are before the man which results from the union of them If God had parts and bodily Members as we have or any composition the Essence of God would result from those parts and those parts be supposed to be before God For that which is a part is before that whose part it is As in Artificial things you may conceive it All the parts of a Watch or Clock are in time before that Watch which is made by setting those parts together In natural things you must suppose the Members of a Body framed before you can call it a Man So that the parts of this body are before that which is constituted by them We can conceive no other of God if he were not a pure intire unmixed Spirit If he had distinct parts he would depend upon them those parts would be before him his Essence would be the effect of those distinct parts and so he would not be absolutely and intirely the first Being But he is so Isa 44.6 I am the first and I am the last He is the first nothing is before him Whereas if he had bodily parts and those finite it would follow God is made up of those parts which are not God and that which is not God is in order of Nature before that which is God So that we see if God were not a Spirit he could not be independent 6. If God were not a Spirit he were not immutable and unchangeable His immutability depends upon his simplicity He is unchangeable in his Essence because he is a pure and unmixed spiritual Being Whatsoever is compounded of parts may be divided into those parts and resolved into those distinct parts which make up and constitute the Nature Whatsoever is compounded is changeable in its own nature though it should never be changed Adam who was constituted of Body and Soul had he stood in Innocence had not died there had been no separation made between his Soul and Body whereof he was constituted and his Body had not resolved into those principles of Dust from whence it was extracted Yet in his own nature he was dissoluble into those distinct parts whereof he was compounded And so the glorified Saints in Heaven after the Resurrection and the happy meeting of their Souls and Bodies in a new Marriage knot shall never be dissolved yet in their own nature they are mutable and dissoluble and cannot be otherwise because they are made up of such distinct parts that may be separated in their own nature unless sustained by the grace of God They are immutable by Will the Will of God not by Nature God is immutable by Nature as well as Will As he hath a necessary Existence so he hath a necessary Unchangeableness Mal. 3.6 I the Lord change not He is as unchangeable in his
All Spiritual acts must be acts of reason otherwise they are not human acts because they want that principle which is constitutive of man and doth difference him from other Creatures Acts done only by sense are the acts of a brute acts done by reason are the acts of a man That which is only an act of sense cannot be an act of Religion The sense without the conduct of reason is not the subject of Religious acts for then beasts were capable of Religion as well as Men There cannot be Religion where there is not reason and there cannot be the exercise of Religion where there is not an exercise of the rational faculties Nothing can be a Christian act that is not a human act Besides all worship must be for some end the worship of God must be for God t is by the exercise of our rational faculties that we only can intend an end An Ignorant and Carnal worship is a brutish worship Particularly 1. Spiritual Worship is a Worship from a spiritual Nature Not only Physically spiritual so our Souls are in their frame but morally spiritual by a renewing principle The heart must be first cast into the Mould of the Gospel before it can perform a Worship required by the Gospel Adam living in Paradice might perform a spiritual worship but Adam fallen from his rectitude could not We being Heirs of his Nature are Heirs of his Impotence Restoration to a spiritual Life must precede any act of spiritual Worship As no work can be good so no worship can be spiritual till we are created in Christ * Eph. 2.10 Christ is our Life * Col. 3.4 As no natural action can be performed without life in the root or heart so no spiritual act without Christ in the Soul Our being in Christ is as necessary to every spiritual act as the union of our Soul with our Body is necessary to natural action Nothing can exceed the limits of its nature for then it should exceed it self in acting and do that which it hath no principle to doe A Beast cannot act like a Man without partaking of the nature of a Man nor a Man act like an Angel without partaking of the Angelical nature How can we perform spiritual acts without a spiritual principle Whatsoever worship proceeds from the corrupted nature cannot deserve the title of spiritual worship because it springs not from a spiritual habit If those that are evil cannot speak good things those that are carnal cannot offer a spiritual service Poyson is the fruit of a Vipers nature Mat. 12.34 Oh Generation of Vipers how can you being evil speak good things For out of the abundance of the heart the mouth speaks As the root is so is the fruit If the Soul be habitually carnal the worship cannot be actually spiritual There may be an intention of Spirit but there is no spiritual principle as a root of that intention A heart may be sensibly united with a duty when it is not spiritually united with Christ in it Carnal motives and carnal ends may fix the mind in an act of worship as the sense of some pressing affliction may enlarge a mans mind in Prayer Whatsoever is agreeable to the nature of God must have a stamp of Christ upon it a stamp of his grace in performance as well as of his mediation in the acceptance The Apostle lived not but Christ lived in him * Gal. 2.20 the Soul worships not but Christ in him Not that Christ performs the act of Worship but enables us spiritually to worship after he enables us spiritually to live As God counts not any Soul living but in Christ so he counts not any a spiritual Worshipper but in Christ The goodness and fatness of the fruit comes from the fatness of the Olive wherein we are engrafted We must find healing in Christs wings before God can find spirituality in our services All worship issuing from a dead nature is but a dead service A living action cannot be performed without being knit to a living root 2. Spiritual Worship is done by the influence and with the assistance of the Spirit of God A Heart may be spiritual when a particular act of Worship may not be spiritual The Spirit may dwell in the Heart when he may suspend his influence on the act Our worship is then spiritual when the fire that kindles our affections comes from Heaven as that fire upon the Altar wherewith the Sacrifices were consumed God tasts a sweetness in no service but as it is drest up by the hand of the Mediator and hath the Air of his own Spirit in it They are but natural acts without a supernatural assistance Without an actual influence we cannot act from spiritual motives nor for spiritual ends nor in a spiritual manner We cannot mortifie a Lust without the Spirit * Rom. 8.13 nor quicken a service without the Spirit Whatsoever corruption is killed is slain by his Power whatsoever duty is spiritualized is refined by his Breath He quickens our dead bodies in our Resurection * Rom. 8.11 He renews our dead Souls in our Regeneration He quickens our carnal services in our adorations The choicest acts of worship are but infirmities without his auxiliary help * Rom. 8.26 We are Loggs unable to move our selves till he raise our faculties to a pitch agreeable to God puts his hand to the duty and lifts that up and us with it Never any great act was performed by the Apostles to God or for God but they are said to be filled with the Holy-Ghost Christ could not have been conceived immaculate as that holy thing without the Spirits overshadowing the Virgin nor any spiritual act conceived in our heart without the Spirits moving upon us to bring forth a living Religion from us The acts of worship are said to be in the Spirit Supplication in the Spirit * Eph. 6.18 not only with the strength and affection of our own Spirits but with the mighty operation of the Holy-Ghost if Jude may be the Interpreter * Jude 20. The Holy-Ghost exciting us impelling us and firing our Souls by his divine flame raising up the affections and making the Soul cry with a holy importunity Abba Father To render our worship spiritual we should before every ingagement in it implore the actual presence of the Spirit without which we are not able to send forth one spiritual breath or groan but be Wind-bound like a Ship without a Gale and our worship be no better than carnal How doth the Spouse solicite the Spirit with an awake oh North-wind and come thou South-wind c. * Cant. 4.16 3. Spiritual Worship is done with Sincerity When the heart stands right to God and the Soul performs what it pretends to perform When we serve God with our Spirits as the Apostle Rom. 1.9 God is my Witness whom I serve with my Spirit in the Gospel of his Son This is not meant of the
good evil is present with me * Rom. 7.21 Never more present than when we have a mind to do good and never more present than when we have a mind to do the best and greatest good How hard is it to make our thoughts and affections keep their stand place them upon a good Object and they will be frisking from it as a Bird from one bough one fruit to another We vary postures according to the various objects we meet with The course of the World is a very airy thing suted to the uncertain motions of that Prince of the power of the Air which works in it * Eph. 2.2 This ought to be bewail'd by us Tho we may stand fast in the truth tho we may spin our resolutions into a firm web tho the Spirit may triumph over the flesh in our practice yet we ought to bewail it because inconstancy is our nature and what fixedness we have in good is from grace What we find practised by most men is natural to all * Lawrence of Faith p. 262. As face answers to face in a glass so doth heart to heart * Pro. 27.19 a face in the glass is not more like a natural face whose image it is than one mans heart is naturally like another 1. 'T is natural to those out of the Church Nebuchadnezzar is so affected with Daniels prophetick Spirit that he would have none accounted the true God but the God of Daniel * Dan. 2.47 How soon doth this notion slip from him and an image must be set up for all to worship upon pain of almost cruel painful death Daniels God is quite forgotten The miraculous deliverance of the three Children for not worshipping his Image makes him settle a Decree to secure the Honour of God from the reproach of his Subjects * Dan. 3.29 yet a little while after you have him strutting in his Palace as if there were no God but himself 2. 'T is natural to those in the Church The Israelites were the only Church God had in the World and a notable Example of inconstancy After the Miracles of Aegypt they murmured against God when they saw Pharaoh marching with an Army at their Heels They desired food and soon nauseated the Manna they were before fond of when they came into Canaan They sometimes worshipped God and sometimes Idols not only the Idols of one Nation but of all their Neighbours In which regard God calls this his Heritage a Speckled Bird * Jer. 12.9 a Peacock saith Hierom inconstant made up of varieties of Idolatrous colours and Ceremonies This levity of Spirit is the root of all mischeif it scatters our thoughts in the Service of God it is the cause of all revolts and Apostacies from him it makes us unfit to receive the communications of God whatsoever we hear is like words writ in sand ruffled out by the next gale whatsoever is put into us is like precious liquor in a palsie hand soon spilt It breeds distrust of God when we have an uncertain judgment of him we are not like to confide in him an uncertain judgment will be followed with a distrustful heart In fine where it is prevalent it is a certain sign of ungodliness to be driven with the wind like chaffe and to be ungodly is all one in the judgment of the Holy Ghost Psal 1.4 the ungodly are like the chaff which the wind drives away which signifies not their destruction but their disposition for their destruction is inferred from it ver 5. Therefore the ungodly shall not stand in judgment How contrary is this to the unchangeable God who is alwayes the same and would have us the same in our religious Promises and Resolutions for good 4. If God be immutable 't is sad news to those that are resolved in wickedness or careless of returning to that duty he requires Sinners must not expect that God will alter his will make a breach upon his nature and violate his own Word to gratifie their lusts No 't is not reasonable God should dishonour himself to secure them and cease to be God that they may continue to be wicked by changing his own nature that they may be unchanged in their vanity God is the same goodness is as amiable in his sight and Sin as abominable in his eyes now as it was at the beginning of the world Being the same God he is the same Enemy to the Wicked as the same Friend to the Righteous He is the same in Knowledge and cannot forget sinful acts He is the same in Will and cannot approve of unrighteous Practices Goodness cannot but be alway the Object of his Love and Wickedness cannot but be alway the Object of his Hatred And as his aversion to Sin is alway the same so as he hath been in his Judgments upon Sinners the same he will be still for the same perfection of Immutability belongs to his Justice for the punishment of Sin as to his Holiness for his disaffection to Sin Though the Covenant of Works was changeable by the crime of man violating it yet it was unchangeable in regard of Gods justice vindicating it which is inflexible in the punishment of the breaches of his Law The Law had a preceptive part and a minatory part When man changed the observation of the Precept the righteous nature of God could not null the execution of the threatning He could not upon the account of this perfection neglect his just word and countenance the unrighteous transgression Tho there were no more rational Creatures in being but Adam and Eve yet God subjected them to that death he had assured them of and from this immutability of his Will ariseth the necessity of the suffering of the Son of God for the relief of the apostate Creature His Will in the second Covenant is as uncâ—aâ—â—eable as that in the first only repentance is settled as the condition of the second which was not indulged in the first and without repentance the sinner must iâ—â—voâ—â—bly pâ—rish or God must change his nature There must be a change in man there can be nâ—â—â—e in God his bow is bent his arrows are ready if the wicked do not turn * Psal 7.11 There is not an Atheist an hypocrite a prophane person that ever was upon the Earth but Gods Soul abhorred him as such and the like he will abhor for ever While any therefore continue so they may sooner expect the Heavens should roul as they please the Sun stand still at their order the Stars change their course at their beck than that God should change his nature which is opposite to prophaness and vanity Who hath hardned himself against him and hath prospered * Job 9.4 Use 2. Of comfort The immutability of a good God is a strong ground of consolation Subjects wish a good Prince to live for ever as being loath to change him but care not how soon they are rid of an Oppressor
before it was Immense before it had no bounds and would God make a World that he would be ashamed to be present with and continue it to the diminution and lessening of himself rather than annihilate it to avoid the disparagement This were to impeach the Wisdom of God and cast a blemish upon his infinite Understanding that he knows not the consequences of his Work or is well contented to be impaired in the immensity of his own Essence by it No man thinks it a dishonour to Light a most excellent Creature to be present with a Toad or Serpent and tho' there be an infinite disproportion between Light a Creature and the Father of Lights the Creator Yet * Gassend God being a Spirit knows how to be with Bodies as if they were not Bodies And being jealous of his own Honor would not could not do any thing that might impair it 4. Nor will it follow That because God is Essentially every where that every thing is God God is not every where by any conjunction composition or mixture with any thing on Earth when Light is in every part of a Chrystal Globe and encircles it close on every side do they become one No the Chrystal remains what it is and the Light retains its own nature God is not in us as a part of us but as an efficient and preserving Cause 't is not by his Essential Presence but his efficacious Presence that he brings any person into a likeness to his own Nature God is so in his Essence with things as to be distinct from them as a Cause from the Effect as a Creator different from the Creature preserving their Nature not communicating his own his Essence touches all is in conjunction with none Finite and Infinite cannot be joyn'd he is not far from us therefore near to us so near that we live and move in him * Acts 17.27 Nothing is God because it moves in him any more than a Fish in the Sea is the Sea or a part of the Sea because it moves in it Doth a man that holds a thing in the hollow of his hand Amyrald de Trinit p. 99. 100. transform it by that action and make it like his hand The Soul and Body are more straitly united than the Essence of God is by his Presence with any Creature The Soul is in the Body as a form in matter and from their Union doth arise a man yet in this near conjunction both Body and Soul remain distinct the Soul is not the Body nor the Body the Soul they both have distinct natures and essences the Body can never be changed into a Soul nor the Soul into a Body no more can God into the Creature or the Creature into God Fire is in heated Iron in every part of it so that it seems to be nothing but Fire yet is not Fire and Iron the same thing But such a kind of arguing against Gods Omnipresence that if God were Essentially present every thing would be God would exclude him from Heaven as well as from Earth By the same reason since they acknowledge God essentially in Heaven the Heaven where he is should be chang'd into the nature of God and by arguing against his Presence in Earth upon this ground they run such an inconvenience that they must own him to be no where and that which is no where is nothing Doth the Earth become God because God is Essentially there any more than the Heavens where God is acknowledged by all to be Essentially present Again if where God is Essentially that must be God then if they place God in a Point of the Heavens not only that Point must be God but all the World because if that point be God because God is there then the Point touched by that Point must be God and so consequently as far as there are any Points touched by one another We live and move in God so we live and move in the Air we are no more God by that than we are meer Air because we breathe in it and it enters into all the Pores of our Body Nay where there was a straiter Union of the Divine Nature to the Humane in our Saviour yet the Nature of both was distinct and the Humanity was not chang'd into the Divinity nor the Divinity into the Humanity 5. Nor doth it follow that because God is every where therefore a Creature may be worshipt without Idolatry Some of the Heathens who acknowledged Gods Omnipresence abus'd it to the countenancing Idolatry because God was resident in every thing they thought every thing might be Worshipped and some have usd it as an Argument against this Doctrine the best Doctrines may by mens corruption be drawn out into unreasonable and pernicious conclusions Have you not met with any That from the Doctrine of Gods Free Mercy and our Saviours satisfactory Death have drawn Poyson to feed their Lusts and consume their Souls a Poyson compos'd by their own corruption and not offer'd by those Truths The Apostle intimates to us that some did or at least were ready to be more lavish in sinning because God was abundant in Grace Rom. 6.1 2.15 Shall we Sin because we are not under the Law but under Grace Shall we continue in Sin that Grace may abound when he prevents an Objection that he thought might be made by some But as to this Case since tho' God be present in every thing yet every thing retains its nature distinct from the Nature of God therefore it is not to have a Worship due to the Excellency of God As long as any thing remains a Creature 't is only to have the respect from us which is due to it in the rank of Creatures When a Prince is present with his Guard or if he should go Arm in Arm with a Peasant is therefore the Veneration and Honor due to the Prince to be paid to the Peasant or any of his Guard would the Presence of the Prince excuse it or would it not rather aggravate it he acknowledged such a person equal to me by giving him my Rights even in my Sight Tho' God dwelt in the Temple would not the Israelites have been accounted guilty of Idolatry had they Worshipped the Images of the Cherubims or the Ark or the Altar as objects of Worship which were erected only as means for his Service Is there not as much reason to think God was as Essentially present in the Temple as in Heaven since the same Expressions are used of the one and the other the Sanctuary is called the Glorious High Throne * Jer. 17.13 and he is said to dwell between the Cherubims †Psal 80.1 i. e. the two Cherubims that were at the two ends of the Mercy Seat appointed by God as the two sides of his Throne in the Sanctuary Exod. 25.18 where he was to dwell ver 8. and meet and commune with his people ver 22. Could this excuse Manasseh's Idolatry
Terms of this Union were infinitely distant What greater distance can there be than between the Deity and Humanity between the Creator and a Creature Can you imagine the distance between Eternity and Time Infinite Power and Miserable Infirmity an Immortal Spirit and Dying Flesh the Highest Being and Nothing yet these are espous'd A God of unmixt Blessedness is linkt personally with a Man of perpetual Sorrows Life uncapable to Die joyn'd to a Body in that Oeconomy uncapable to live without dying first Infinite Purity and a reputed Sinner Eternal Blessedness with a Cursed Nature Almightiness and Weakness Omniscience and Ignorance Immutability and Changableness Incomprehensibleness and comprehensibility that which cannot be comprehended and that which can be comprehended that which is intirely Independent and that which is totally Dependant the Creator forming all things and the Creature made met together to a Personal Union the Word made flesh †John 1.14 the Eternal Son the Seed of Abraham ‖ Heb. 2.16 What more Miraculous than for God to become Man and Man to become God That a Person possessed of all the Perâ—ections of the Godhead should inherit all the Imperfections of the Manhood in one Person Sin only excepted A Holiness uncapable of sinning to be made Sin God blessed for ever taking the properties of Humane Nature and Humane Nature admitted to a Union with the Properties of the Creator The Fulness of the Deity and the Emptiness of Man united together * Colos 2.9 not by a shining of the Deity upon the Humanity as the light of the Sun upon the Earth but by an inhabitation or indwelling of the Deity in the Humanity Was there not need of an Infinite Power to bring together Terms so far asunder to elevate the Humanity to be capable of and disposed for a conjunction with the Deity If a clod of Earth should be advanced to and united with the Body of the Sun such an advance would evidence it self to be a work of Almighty Power The Clod hath nothing in its own nature to render it so glorious no power to climb up to so high a dignity How little would such a Union be to that we are speaking of Nothing less than an incomprehensible Power could effect what an Incomprehensible Wisdom did project in this affair 3. Especially since the Vnion is so strait 'T is not such a Vnion as is between a Man and his House he dwells in whence he goes out and to which he returns without any alteration of himself or his House nor such a Vnion as is betwen a Man and his Garment which both communicate and receive warmth from one another nor such as is between an Artificer and his Instrument wherewith he works nor such a Vnion as one Friend hath with another All these are distant things not one in Nature but have distinct subsistences Two Friends though united by love are distinct Persons a Man and his Cloaths an Artificer and his Instruments have distinct subsistences But the Humanity of Christ hath no subsistence but in the Person of Christ †Lessius de Perf. divin lib. 12. cap. 4. p. 104. The straitness of this Vnion is exprest and may be somewhat conceiv'd by the union of Fire with Iron Fire pierceth through all the parts of Iron it unites it self with every particle bestows a light heat purity upon all of it you cannot distinguish the Iron from the Fire or the Fire from the Iron yet they are distinct Natures So the Deity is united to to the whole Humanity seasons it and bestows an excellency upon it yet the Natures still remain distinct And as during that union of Fire with Iron the Iron is uncapable of rust or blackness so is the Humanity uncapable of Sin And as the operation of Fire is attributed to the red-hot Iron as the Iron may be said to heat burn and the Fire may be said to cut and pierce yet the imperfections of the Iron do not affect the Fire so in this Mystery those things which belong to the Divinity are ascribed to the Humanity and those things which belong to the Humanity are ascribed to the Divinity in regard of the Person in whom those Natures are united yet the Imperfections of the Humanity do not hurt the Divinity The Divinity of Christ is as really united with the Humanity as the Soul with the Body The Person was one though the Natures were two so united that the Sufferings of the Humane Nature were the Sufferings of that Person and the dignity of the Divine was imputed to the Humane by reason of that Unity of both in one Person Hence the Blood of the Humane Nature is said to be the Blood of God ‖ Acts 20.28 * Lessius p. 103 104. All things ascrib'd to the Son of God may be ascrib'd to this Man and the things ascrib'd to this Man may be ascrib'd to the Son of God as this Man is the Son of God Eternal Almighty And it may be said God suffered was Crucified c. for the Person of Christ is but one most simple the Person suffered that was God and Man united making One Person 4. And though the Union be so strait yet without confusion of the Natures or change of them into one another †Lessius ut antea p. 103 104. Amyrald Irenic p. 284. The two Natures of Christ are not mixed as Liquors that incorporate with one another when they are poured into a Vessel the Divine Nature is not turned into the Humane nor the Humane into the Divine one Nature doth not swallow up another and make a third Nature distinct from each of them The Deity is not turned into the Humanity as Air which is next to a Spirit may be thickned and turned into Water and Water may be rarifi'd into Air by the power of Heat boyling it The Deity cannot be chang'd because the Nature of it is to be unchangeable It would not be Deity if it were Mortal and capable of Suffering The Humanity is not chang'd into the Deity for then Christ could not have been a Sufferer If the Humanity had been swallowed up into the Deity it had lost its own distinct Nature and put on the Nature of the Deity and consequently been uncapable of Suffering Finite can never by any mixture be chang'd into Infinite nor Infinite into Finite This Union in this regard may be resembled to the Union of Light and Air which are strictly joyn'd for the Light passes through all parts of the Air but they are not confounded but remain in their distinct essences as before the union without the least confusion with one another * Amyrald Irenic p. 282. The Divine Nature remains as it was before the Union intire in it self only the Divine Person assumes another Nature to himself The Humane Nature remains as it would have done had it existed separately from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except that then it would have had a
34.12 How despicable is a Judge that wants Innocence As Omniscience fits God to be a Judge so Holiness fits him to be a Righteous Judge Psal 1.6 The Lord knows that is loves the way of the Righteous but the way of the ungodly shall perish 9. Information If Holiness be an eminent Perfection of the Divine Nature The Christian Religion is of a Divine Extraction It discovers the Holiness of God and forms the Creature to a conformity to him It gives us a prospect of his Nature represents him in the Beauty of Holiness Psal 110.3 more than the whole Glass of the Creation 'T is in this Evangelical Glass the Glory of the Lord is beheld and rendred amiable and imitable †2 Cor. 3.18 'T is a Doctrine according to Godliness 1 Tim. 6.3 directing us to live the Life of God a life worthy of God and worthy of our first Creation by his hand It takes us off from our selves fixeth us upon a Noble End points our Actions and the scope of our lives to God It quells the Monsters of Sin discountenanceth the Motes of Wickedness and it is no mean Argument for the Divinity of it that it sets us no lower a Pattern for our Imitation than the Holiness of the Divine Majesty God is exalted upon the Throne of his Holiness in it and the Creature advanc'd to an Image and resemblance of it 1 Pet. 1.16 Be ye holy for I am holy Vse 2. The Second use is for Comfort This Attribute frowns upon Lapsed Nature but smiles in the Restorations made by the Gospel Gods Holiness in conjunction with his Justice is Terrible to a guilty Sinner but now in conjunction with his Mercy by the Satisfaction of Christ 't is sweet to a Believing Penitent In the first Covenant the Purity of his Nature was joyned with the Rigours of his Justice In the second Covenant the Purity of his Nature is joyned with the Sweetness and Tenderness of his Mercy In the one Justice flames against the Sinner in the right of Injur'd Holiness In the other Mercy yearns towards a Believer with the consent of Righted Holiness To rejoyce in the Holiness of God is the true and genuine Spirit of a Renewed Man My heart rejoyceth in the Lord what follows There is none holy as the Lord 1 Sam. 2.1 2. Some Perfections of the Divine Nature are Astonishing some Affrighting but this may may fill us both with Astonishment at it and a Joy in it 1. By Covenant we have an Interest in this Attribute as well as any other In that Clause of Gods being our God entire God with all his Glory all his Perfections are past over as a portion and a gracious Soul is brought into Union with God as his God Not with a part of God but with God in the Simplicity Extent Integrity of his Nature and therefore in this Attribute And upon some account it may seem more in this Attribute than in any other for if he be our God he is our God in his Life and Glory and therefore in his Purity especially without which he could not live he could not be happy and blessed Little comfort will it be to have a dead God or a vile God made over to us And as by this Covenant he is our Father so he gives us his Nature and communicates his Holiness in all his Dispensations and in those that are severest as well as those that are sweetest Heb. 12.10 But he corrects us for our profit that we might be partakers of his Holiness Not simply partakers of Holiness but of his Holiness to have a Portrayture of it in our Nature a Meddal of it in our hearts a spark of the same Nature with that Immense splendor and flame in himself The Holiness of a Covenant Soul is a resemblance of the Holiness of God and formed by it As the Picture of the Sun in a Cloud is a fruit of his Beams and an Image of its Author The fulness of the Perfection of Holiness remains in the Nature of God as the fulness of the Light doth in the Sun yet there are transmissions of Light from the Sun to the Moon and it is a Light of the same Nature both in the one and in the other The Holiness of a Creature is nothing else but a reflection of the Divine Holiness upon it and to make the Creature capable of it God takes various methods according to his Covenant Grace 2. This Attribute renders God a fit Object for Trust and Dependance The Notion of an Unholy and Unrighteous God is an uncomfortable Idea of him and beats off our hands from laying any hold of him 'T is upon this Attribute the Reputation and Honour of God in the World is built What encouragement can we have to believe him or what Incentives could we have to serve him without the lustre of this in his Nature The very thought of an Unrighteous God is enough to drive Men at the greatest distance from him As the Honesty of a Man gives a reputation to his Word so doth the Holiness of God give credit to his Promise 'T is by this he would have us stifle our Fears and fortifie our Trust Isai 41.14 Fear not thou worm Jacob and ye men of Israel I will help thee saith the Lord and thy Redeemer the holy one of Israel He will be in his Actions what he is in his Nature Nothing shall make him defile his own Excellency Unrighteousness is the ground of Mutability but the Promise of God doth never fail because the rectitude of his Nature doth never languish Were his Attributes without the conduct of this they would be altogether formidable As this is the glory of all his other Perfections so this only renders him comfortable to a Believing Soul Might we not fear his Power to crush us his Mercy to overlook us his Wisdom to design against us if this did not influence them What an oppression is Power without Righteousness in the hand of a Creature destructive instead of protecting The Devil is a mighty Spirit but not fit to be trusted because he is an Impure Spirit When God would give us the highest Security of the sincerity of his Intentions he swears by this Attribute †Psal 8.35 His Holiness as well as his Truth is laid to pawn for the Security of his Promise As we make God the Judge between us and others when we swear by him so he makes his Holiness the Judge between himself and his People when he swears by it 1. 'T is this renders him fit to be confided in for the answer of our Prayers This is tâ—e ground of his readiness to give * Matth. 7.11 If you being evil know how to give good gifts how much more shall your Father which is in Heaven give good thâ—ngâ— to them that ask him Though the holiness of God be not mention'd yet it is to be understood the Emphasis lies in those words if you being evil
Understanding greatness of Power all the Sons of Men they were more capable to praise him more capable to serve him and because of the Acuteness of their Comprehension more able to have a due Estimate of such a Redemption had it been afforded them yet that Goodness which had Created them so Comely would not lay it self out in restoring the Beauty they had defaced The Promise was of bruising the Serpents head for us not of listing up the Serpents head with us Their Nature was not assum'd nor any command given them to believe or repent Not one Devil spar'd not one Apostate Spirit recover'd not one of those eminent Creatures restor'd Every one of them hath only a prospect of Misery without any glimps of Recovery They were ruin'd under one Sin and we repair'd under many All his Redeeming Goodness was laid out upon Man Psal 144.3 What is Man that thou takest knowledge of him and the Son of Man that thou makest account of him Making account of him above Angels As they fell without any tempting them so God would leave them to rise without any assisting them I know the Schools trouble themselves to find out the reasons of this peculiarity of Grace to Man and not to them because the whole Humane Nature fell but only a part of the Angelical The one Sinned by a Seduction and the other by a sullenness without any Tempter Every Angel Sinned by his own proper will whereas Adams Posterity Sinned by the will of the first Man the common Root of all God would deprive the Devil of any glory in the satisfaction of his envious desire to hinder Man from attainment and possession of that Happiness which himself had lost The weakness of Man below the Angelical Nature might excite the Divine Mercy And since all the things of the lower World were Created for Man God would not lose the honour of his Works by losing the immediate End for which he framed them And finally because in the Restoration of Angels there would have been only a Restoration of one Nature that was not comprehensive of the Nature of Inferior things But after all such Conjectures Man must sit down and acknowledge Divine Goodness to be the only Spring without any other Motive Since Infinite Wisdom could have contrived a way for Redemption for Fallen Angels as well as for Fallen Man and restor'd both the one and the other Why might not Christ have assumed their Nature as well as ours into the unity of the Divine Person and suffer'd the Wrath of God in their Nature for them as well as in his Humane Soul for us 'T is as conceivable that two Natures might have been assum'd by the Son of God as well as three Souls be in Man distinct as some think there are 3. To Enhance this Goodness yet higher It was a greater Goodness to us than was for a time manifested to Christ himself To demonstrate his Goodness to Man in preventing his Eternal Ruine he would for a while with-hold his Goodness from his Son by exposing his Life as the price of our Ransom not only subjecting him to the Derisions of Enemies Desertions of Friends and Malice of Devils but to the unexpressible bitterness of his own Wrath in his Soul as made an offering for Sin The Particle so John 3.16 seems to intimate this Supremacy of Goodness He so loved the World that he gave his only begotten Son He so loved the World that he seem'd for a time not to love his Son in comparison of it or equal with it The Person to whom a Gift is given is in that regard accounted more valuable than the Gift or Present made to him Thus God valued our Redemption above the worldly Happiness of the Redeemer and sentenceth him to an Humiliation on Earth in order to our Exaltation in Heaven He was desirous to hear him groaning and see him bleeding that we might not groan under his Frowns and bleed under his Wrath He spared not him that he might spare us refused not to strike him that he might be well pleased with us drencht his Sword in the Blood of his Son that it might not for ever be wet with ours but that his Goodness might for ever triumph in our Salvation He was willing to have his Son made Man and die rather than Man should perish who had delighted to ruine himself He seem'd to degrade him for a time from what he was * Lingend de Eucharist p. 84 85. But since he could not be united to any but to an intellectual Creature he could not be united to any viler and more sordid Creature than the Earthly Nature of Man And when this Son in our Nature prayed that the Cup might pass from him Goodness would not suffer it to shew how it valued the manifestation of it self in the Salvation of Man above the preservation of the Life of so dear a Person In particular wherein this Goodness appears 1. The first Resolution to Redeem and the means appointed for Redemption could have no other inducement but Divine Goodness We cannot too highly value the Merit of Christ but we must not so much extend the Merit of Christ as to draw a value to Eclipse the Goodness of God Though we owe our Redemption and the Fruits of it to the Death of Christ yet we owe not the first Resolutions of Redemption and assumption of our Nature the means of Redemption to the Merit of Christ Divine Goodness only without the association of any Merit not only of Man but of the Redeemer himself begat the first purpose of our Recovery He was singled out and predestinated to be our Redeemer before he took our Nature to Merit our Redemption God sent his Son is a frequent Expression in the Gospel of St. John †John 3.34 Joh. 9.24 Joh. 17.3 To what end did God send Christ but to Redeem * Lessius The purpose of Redemption therefore preceded the pitching upon Christ as the means and procuring Cause of it i. e. of our actual Redemption but not of the Redeeming purpose the end is always in intention before the means God so loved the World that he gave his only begotten Son The love of God to the World was first in Intention and the Order of Nature before the will of giving his Son to the World His Intention of saving was before the Mission of a Saviour So that this Affection rose not from the Merit of Christ but the Merit of Christ was directed by this Affection It was the Effect of it not the Cause Nor was the union of our Nature with his Merited by him All his Meritorious acts were performed in our Nature The Nature therefore wherein he performed it was not Merited that Grace which was not could not Merit what it was He could not Merit that Humanity which must be assumed before he could Merit any thing for us because all Merit for us must be offer'd in the Nature which had offended
out from the Creation of the World there could not be engaged a considerable number to frame a Society for the profession of it It hath died with the Person that started it and vanish'd as soon as it appeared To conclude this is it not folly for any man to deny or doubt of the being of a God to dissent from all mankind and stand in contradiction to humane Nature What is the general dictate of Nature is a certain Truth 'T is impossible that Nature can naturally and universally lie And therefore those that ascribe all to Nature and set it in the Place of God contradict themselves if they give not credit to it in that which it universally affirms ‖ Cicero A general consent of all Nations is to be esteemed as a Law of Nature Nature cannot plant in the minds of all men an assent to a falsity for then the Laws of Nature would be destructive to the reason and minds of men How is it possible that a falsity should be a perswasion spread through all Nations engraven upon the minds of all men men of the most towring and men of the most creeping understanding that they should consent to it in all places and in those places where the Nations have not had any known commerce with the rest of the known World A Consent not settled by any Law of Man to constrain People to a belief of it And indeed 't is impossible that any Law of man can constrain the Belief of the mind Would not he deservedly be accounted a fool that should deny that to be gold which hath been tryed and examined by a great number of knowing Goldsmiths and hath past the test of all their touch-stones what excess of folly would it be for him to deny it to be true gold if it had been tryed by all that had skill in that metal in all Nations in the World Secondly 2. It hath been a constant and uninterrupted consent It hath been as Ancient as the first age of the World no man is able to mention any time from the beginning of the World wherein this Notion hath not been universally owned t is a old as man-kind and hath run along with the course of the Sun nor can the date be fixed lower than that 1. First In all the changes of the World this hath been maintained In the overturnings of the Government of States the alteration of Modes of Worship this hath stood unshaken The reasons upon which it was founded were in all Revolutions of time accounted satisfactory and convincing nor could absolute Atheism in the changes of any Laws ever gain the favour of any one Body of people to be established by a Law When the Honour of the Heathen Idols was laid in the dust this suffered no impair The being of one God was more vigorously owned when the unreasonableness of multiplicity of Gods was manifest and grew taller by the detection of counterfeits When other parts of the Law of nature have been violated by some Nations this hath maintained its standing The long series of Ages hath been so far from blotting it out that it hath more strongly confirmed it and maketh further progress in the confirmation of it Time which hath eaten out the strength of other things and blasted meer inventions hath not been able to consume this The discovery of all other Impostures never made this by any society of men to be suspected as one It will not be easy to name any Imposture that hath walked perpetually in the world without being discovered and whipped out by some Nation or other Falsities have never been so universally and constantly owned without publick controul and question And since the world hath detected many errors of the former age and learning been increased this hath been so far from being dimm'd that it hath shone out clearer with the increase of natural knowledge and received fresh and more vigorous confirmations 2. The fears and anxieties in the Consciences of men have given men sufficient occasion to root it out had it been possible for them to do it If the Notion of the Existence of God had been possible to have been dasht out of the minds of men they would have done it rather than have suffered so many troubles in their Souls upon the Commission of sin since there did not want wickedness and wit in so many corrupt ages to have attempted it and prospered in it had it been possible How comes it therefore to pass that such a multitude of profligate persons that have been in the world since the fall of man should not have rooted out this principle and dispostest the minds of men of that which gave birth to their tormenting fears How is it possible that all should agree together in a thing which created fear and an obliligation against the Interest of the Flesh if it had been free for men to discharge themselves of it No man as far as corrupt nature bears sway in him is willing to live contrould The first Man would rather be a God himself than under one * Gen. 3.5 Why should men continue this Notion in them which shackled them in their vile inclinations if it had been in their power utterly to deface it If it were an Imposture how comes it to pass that all the wicked ages of the world could never discover that to be a cheat which kept them in continual alarums Men wanted not will to shake off such apprehensions As Adam so all his Posterity are desirous to hide themselves from God upon the Commission of sin * Gen. 3.9 and by the same reason they would hide God from their Souls What is the reason they could never attain their will and their wish by all their endeavours Could they possibly have satisfied themselves that there were no God they had discarded their fears the disturbers of the repose of their lives and been unbridled in their pleasures The wickedness of the world would never have preserved that which was a perpetual molestation to it had it been possible to be rased out But since men under the turmoils and lashes of their own Consciences could never bring their hearts to a setled dissent from this Truth it evidenceth that as it took its birth at the beginning of the world it cannot expire no not in the ashes of it nor in any thing but the reduction of the Soul to that nothing from whence it sprung This conception is so perpetual that the nature of the Soul must be dissolved before it be rooted out nor can it be extinct whiles the Soul endures 3. Let it be considered also by us that own the Scripture that the Devil deems it impossible to root out this sentiment It seems to be so perpetually fixed that the Devil did not think fit to tempt man to the denial of the Existence of a Deity but perswaded him to beleive he might ascend to that Dignity and become a God himself Gen. 3.1 Hath
succession of propagating For there is no Eternal continuation of time Time is always to be conceived as having one part before another But that perpetuity of Nativities is always after some time wherein it could not be for the weakness of age If no man then can conceive a propagation from Eternity there must be then a beginning of Generation in time and consequently the Creatures were made in time * To express 〈◊〉 in the words of one of our own Wolscley of Atheism pa. 4◠If the World were Eternal it must have been in the same posture as it is now in a state of Generation and Corruption And so Corruption must have been as Eternal as Generation and then things that do generate and corrupt must have Eternally been and Eternally not have been There must be some first way to set Generation on work We must lose our selves in our conceptions we cannot conceive a Father before a Child as well as we cannot conceive a Child before a Father And reason is quite bewildred and cannot return into a right way of Conception till it Conceive one first of every kind One first man one first animal one first Plant from whence others do proceed The argument is unanswerable and the wisest Atheist if any Atheist can be called wise cannot unlose the knot We must come to something that is first in every kind and this first must have a cause not of the same kind but Infinite and Independent otherwise men run into unconceivable Labyrinths and contradictions Man the Noblest Creature upon Earth hath a beginning No Man in the World but was some years ago no man If every man we see had a beginning then the first Man had also a beginning then the World had a beginning For the Earth which was made for the use of man had wanted that end for which it was made We must pitch upon some one man that was unborn that first man must either be Eternal * Petav. ut supr p. 10. that cannot be for he that hath no beginning hath no end or must spring out of the Earth as Plants and Trees do That cannot be Why should not the Earth produce men to this day as it doth Plants and Trees He was therefore made and whatsoever is made hath some cause that made it which is God * Damason If the World were uncreated it were then immutable but every Creature upon the Earth is in a continual flux always changing If things be mutable they were Created if Created they were made by some Author whatsoever hath a beginning must have a maker if the World hath a beginning there was then a time when it was not it must have some cause to produce it That which makes is before that which is made and this is God Secondly II. Which will appear further in this proposition No Creature can make it self The world could not make it self If every man had a beginning every man then was once nothing he could not then make himself because nothing cannot be the cause of something Psa 100.3 The Lord he is God he hath made us and not we our selves whatsoever begun in time was not and when it was nothing it had nothing and could do nothing And therefore could never give to it self nor to any other to be or to be able to do For then it gave what it had not and did what it could not * Petav. Theo. Dog tom 1. lib. 1. cap. 2. pag. 14. Since reason must acknowledge a first of every kind a first Man c. it must acknowledge him Created and made not by himself why have not other men since rise up by themselves not by Chance why hath not Chance produced the like in that long time the World hath stood If we never knew any thing give being to it self how can we Imagine any thing ever could If the chiefest part of this lower World cannot nor any part of it hath been known to give being to it self then the whole cannot be supposed to give any being to it self Man did not forme himself His body is not from himself it would then have the power of moving it self but that is not able to live or act without the presence of the Soul Whilst the Soul is present the body moves when that is absent the body lies as a senseless log not having the least action or motion His Soul could not form it self can that which cannot form the least mote the least grain of dust form it self a nobler substance than any upon the Earth This will be evident to every Mans reason if we consider 1. Nothing can act before it be The first Man was not and therefore could not make himself to be For any thing to produce it self is to act if it acted before it was it was then something and nothing at the same time it then had a being before it had a being it acted when it brought it self into being How could it act without a being without it was So that if it were the cause of it self it must be before it self as well as after it self it was before it was it was as a cause before it was as an effect Action always supposeth a priciple from whence it flows as nothing hath no Existence so it hath no operation there must be therefore something of real Existence to give a Being to those things that are and every cause must be an effect of some other before it be a cause To be and not be at the same time is a manifest contradiction which would be if any thing made it self That which makes is always before that which is made Who will say the House is before the Carpenter or the Picture before the Limbner The world as a Creature must be before it self as a Creature 2. That which doth not understand it self and order it self could not make it self If the first Man fully understood his own nature the excellency of his own Soul the manner of its operations why was not that understanding conveyed to his posterity Are not many of them found who understand their own nature almost as little as a Beast understands it self or a Rose understands its own sweetness or a Tulip it s own Colours The Scripture indeed gives us an account how this came about viz. by the deplorable Rebellion of Man whereby Death was brought upon them a Spiritual Death which includes ignorance as well as an inability to Spritual action * Gen. 2.17 Psal 49.8 Thus he fell from his Honour and became like the Beasts that perish and not retaining God in his knowledge retained not himself in his own knowledge But what reply can an Atheist make to it who acknowledges no higher cause than nature If the Soul made it self how comes it to be so muddy so wanting in its knowledge of it self and of other things If the Soul made its own understanding whence did the defect arise If some
first principle was setled by the first man in himself where was the stop that he did not implant all in his own mind and consequently in the minds of all his descendents Our Souls know little of themselves little of the World are every day upon new enquiries have little satisfaction in themselves meet with many an invincible rub in their way and when they seem to come to some resolution in some cases stagger again and like a stone rould up to the top of the Hill quickly find themselves again at the foot How come they to be so purblind in Truth So short of that which they Judge true goodness How comes it to pass they cannot order their own Rebellious affections and suffer the rains they have to hold over their affections to be taken out of their hands by the unruly fancy and flesh This no man that denies the being of a God and the Revelation in Scripture can give an account of Blessed be God that we have the Scripture which gives us an account of those things that all the wit of men could never inform us of and that when they are discovered and known by Revelation they appear not contrary to reason 3. If the first Man made himself how came he to limit himself If he gave himself being why did he not give himself all the perfections and Ornaments of being Nothing that made it self could sit down contented with a little but would have had as much power to give it self that which is less as to give it self being when it was nothing The exellencies it wanted had not been more difficult to gain than the other which it possessed as belonging to its nature If the first man had been independent upon another and had his perfection from himself he might have acquired that perfection he wanted as well as have bestowed upon himself that perfection he had and then there would have been no bounds set to him He would have been Omniscient and Immutable He might have given himself what he would if he had had the setting his own bounds he would have set none at all For what should restrain him No man now wants Ambition to be what he is not and if the first man had not been determined by another but had given himself being he would not have remained in that determinate being no more than a Toad would remain a Toad if it had power to make it self a man and that power it would have had if it had given it self a being Whatsoever gives it self being would give it self all degrees of being and so would have no imperfection because every imperfection is a want of some degree of being * Therefore the Heathens called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Being Other things were not beings because they had not all degrees of being He that could give himself matter and life might give himself every thing The giving of life is an act of Omnipotence and what is Omnipotent in one thing may be in all Besides if the first man had made himself he would have conveyed himself to all his posterity in the same manner every man would have had all the perfections of the first man as every Creature hath the perfections of the same kind from whence it naturally Issues all are desirous to communicate what they can to their posterity Communicative goodness belongs to every nature Every plant propagates its kind in the same perfection it hath itself and the nearer any thing comes to a rational nature the greater affection it hath to that which descends from it therefore this affection belongs to a rational nature much more The first man therefore if he had had power to give himself being and consequently all perfection he would have had as much power to convey it down to his posterity no impediment could have stopt his way then all Souls proceeding from that first man would have been equally intellectual What should hinder them from inheriting the same perfections whence should they have divers qualifications and differences in their understandings No man then would have been subject to those weaknesses doubtings and unsatisfied desires of knowledg and perfection But being all Souls are not alike 't is certain they depend upon some other cause for the communication of that excellency they have If the perfections of Man be so contracted and kept within certain bounds 't is certain that they were not in his own power and so were not from himself Whatsoever hath a determinate being must be limited by some superior cause There is therefore some superior power that hath thus determined the Creature by set bounds and distinct measures and hath assigned to every one its proper nature that it should not be greater or less than it is who hath said of every one as of the waves of the Sea * Job 38.11 Hitherto shalt thou come but no further and this is God Man could not have reserved any perfection from his Posterity For since he doth propagate not by choice but nature he could no more have kept back any perfection from them than he could as he pleased have given any perfection belonging to his nature to them 4. That which hath power to give it self being cannot want power to preserve that being Preservation is not more difficult than Creation If the first Man made himself why did he not preserve himself He is not now among the living in the world How came he to be so feeble as to sink into the Grave Why did he not inspire himself with new heat and moisture and fill his languishing limbs and declining body with new strength Why did he not chase away Diseases and Death at the first approach What Creature can find the dust of the first Man All his posterity traverse the Stage and retire again in a short space their Age departs and is removed from them as a Shepherds Tent and is cut off with pining Sickness * Isa 38.12 The life of Man is as a wind and like a cloud that is consumed and vanishes away * Job 7.6 7 8 9. The Eye that sees him shall see him no more he returns not to his house neither doth his place know him any more The Scripture gives us the reason of this and layes it upon the score of sin against his Creator which no Man without revelation can give any satisfactory account of Had the first Man made himself he had been sufficient for himself able to support himself without the assistance of any creature He would not have needed animals and plants and other helps to nourish and refresh him nor Medicines to cure him He could not be beholding to other things for his support which he is certain he never made for himself His own nature would have continued that vigour which once he had conferred upon himself He would not have needed the heat and light of the Sun he would have wanted nothing sufficient for himself in himself
he needed not have sought without himself for his own preservation and comfort What depends upon another is not of it self and what depends upon things inferiour to it self is less of it self Since nothing can subsist of it self since we see those things upon which Man depends for his nourishment and subsistence growing and decaying starting into the world and retiring from it as well as man himself some preserving cause must be concluded upon which all depends 5. If the first Man did produce himself why did he not produce himself before It hath been already proved that he had a beginning and could not be from Eternity Why then did he not make himself before Not because he would not For having no being he could have no will he could neither be willing nor not willing If he could not then how could he afterwards if it were in his own power he could have done it he would have done it if it were not in his own power then it was in the power of some other cause and that is God How came he by that power to produce himself If the power of producing himself were communicated by another then Man could not be the cause of himself That is the cause of it which communicated that power to it But if the power of being was in and from himself and in no other nor communicated to him man would always have been in act and always have Existed no hinderance can be conceived For that which had the power of being in it self was invincible by any thing that should stand in the way of its own being We may conclude from hence the excellency of the Scripture that it is a Word not to be refused credit It gives us the most rational account of things in the 1. and 2. of Genesis which nothing in the world else is able to do Thirdly III. Proposition no Creature could make the world No Creature can create another If it creates of nothing t is then Omnipotent and so not a Creature If it makes something of matter unfit for that which is produced out of it then the inquiry will be who was the cause of the matter and so we must arrive to some uncreated being the cause of all Whatsoever gives being to any other must be the highest being and must possess all the perfections of that which it gives being to what visible Creature is there which possesses the perfections of the whole world If therefore an invisible Creature made the world the same enquiries will return whence that Creature had its being for he could not make himself If any Creature did Create the World he must do it by the strength and vertue of another which first gave him being and this is God For whatsoever hath its Existence and vertue of acting from another is not God If it hath its vertue from another t is then a second cause and so supposeth a first cause It must have some cause of it self or be Eternally Existent If Eternally Existent t is not a second cause but God if not Eternally Existent we must come to somthing at length which was the cause of it or else be bewildred without being able to give an account of any thing We must come at last to an Infinite Eternal Independent Being that was the first cause of this Structure and Fabrick wherein we and all Creatures dwell The Scripture proclaims this aloud * Isa 45.6.7 Deut. 4.35 I am the Lord and there is none else I Form the light and I Create darkness Man the Noblest Creature cannot of himself make a man the chiefest part of the World If our Parents only without a Superior power made our Bodies or Souls they would know the frame of them as he that makes a Lock knows the Wards of it he that makes any curious peice of Arras knows how he setts the various colours together and how many threads went to each division in the Web he that makes a Watch having the Idea of the whole work in his mind knows the motions of it and the reason of those motions But both Parents and Children are equally ignorant of the nature of their Souls and Bodies and of the reason of their motions God only that had the Supream hand in forming us in whose Book all our members are written Psal 139.16 which in continuance were fashioned knows what we all are ignorant of If man hath in an ordinary course of generation his being chiefly from an higher cause than his Parents the World then certainly had its being from some infinitely wise intelligent Being which is God If it were as some fancy made by an Assembly of Atomes there must be some infinite intelligent cause that made them some cause that separated them some cause that mingled them together for the piling up so comely a structure as the world T is the most absurd thing to think they should meet togeither by hazard and rank themselves in that order we see without a higher and a wise agent So that no Creature could make the world For supposing any Creature was formed before this visible world and might have a hand in disposing things yet he must have a cause of himself and must act by the virtue and strength of another and this is God Fourthly IV. Proposition From hence it follows that there is a first cause of things which we call God There must be somthing supreme in the order of nature somthing which is greater than all which hath nothing beyond it or above it otherwise we must run in infinitum We see not a River but we conclude a Fountain a Watch but we conclude an Artificer As all number begins from unity so all the multitude of things in the world begins from some unity Oneness as the principle of it T is natural to arise from a view of those things to the conception of a nature more perfect than any As from heat mixed with cold and light mixed with darkness men conceive and arise in their understandings to an intense heat and a pure light And from a Corporeal or bodily substance joyned with an incorporeal as man is an earthly body and a Spiritual Soul we ascend to a conception of a substance purely incorporeal and Spiritual So from a multitude of things in the world Reason leads us to one choice being above all And since in all natures in the World we still find a superior nature the nature of one beast above the nature of another the nature of man above the nature of beasts and some invisible nature the worker of strange effects in the Air and Earth which cannot be ascribed to any visible cause we must suppose some nature above all those of unconceivable perfection * Coccei sum Theol. cap. 8. § 33. c. Every Sceptick one that doubts whither there be any thing real or no in the World that counts every thing an appearance must necessarily own a first cause They cannot
made whither stone or brass this nature therefore must have some superior by whose influx it is preserved Since therefore we see a stable order in the things of the world that they conspire together for the good and beauty of the universe that they depend upon one another There must be some principle upon which they do depend somthing to which the first link of the chain is fastened which himself depends upon no superior but wholly rests in his own essence and being T is the title of God to be the preserver of man and beast * Psa 36.6 The Psalmist elegantly describeth it Psal 104.24 c. The Earth is full of his riches all wait upon him that he may give them their meat in due season when he opens his hand he fills them with good when he hides his face they are troubled if he take away their breath they die and return to dust he sends forth his Spirit and they are Created and renews the face of the Earth the glory of the Lord shall endure for ever and the Lord shall rejoyce in his works Upon the consideration of all which the Psalmist v. 34. takes a pleasure in the Meditation of God as the cause and manager of all those things which issues into a joy in God and a praising of him And why should not the consideration of the power and wisdom of God in the Creatures produce the same effect in the hearts of us if he be our God Or as some render it my Meditation shall be sweet or acceptable to him whereby I find matter of praise in the things of the world and offer it to the Creator of it Thirdly III. Reason The third Reas. T is a folly to deny that which a mans own nature witnesseth to him The whole frame of bodies and Souls bears the impress of the infinite power and wisdom of the Creator A body framed with an admirable Architecture a Soul endowed with Understanding Will Judgment Memory Imagination Man is the Epitome of the World contains in himself the substance of all natures and the fulness of the whole universe not only in regard of the universalness of his knowledge whereby he comprehends the reasons of many things but as all the perfections of the several natures of the world are gathered and united in man for the perfection of his own in a smaller volum In his Soul he partakes of Heaven in his body of the earth There is the life of Plants the sense of beasts and the intellectual nature of Angels * Gen. 2.7 The Lord breathed into his Nostril the breath of life and man c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of lifes Not one sort of lifes but several not only an Animal but a Rational life a Soul of a Nobler extract and nature than what was given to other Creatures So that we need not step out of doors or cast our eyes any further than our selves to behold a God He shines in the capacity of our Souls and the vigour of our Members We must flie from our selves and be stript of our own humanity before we can put off the Notion of a Deity He that is ignorant of the Existence of God must be possessed with so much folly as to be ignorant of his own make and frame 1. In the parts whereof he doth consist Body and Soul First I. Take a prospect of the Body The Psalmist counts it a matter of praise and admiration Psal 139.15 16. I will praise thee for I am fearfully and wonderfully made when I was made in secret and curiously wrought in the lowest parts of the Earth in thy book all my Members were written The Scheme of man and every Member was drawn in his book All the Sinews Veins Arteries Bones like a peice of Embroidery or Tapestry were wrought by God as it were with deliberation like an Artificer that draws out the model of what he is to do in writing and sets it before him when he begins his work And indeed the Fabrick of mans Body as well as his Soul is an argument for a Divinity The artificial structure of it the Elegancy of every part the proper Situation of them their proportion one to another the fitness for their several functions drew from Galen * Lib. 3. de usu partium Petav. Theol. Dog Tom. 1. lib. 1. cap. 1. pa. 6. a Heathen and one that had no raised sentiments of a Deity a confession of the admirable Wisdom and Power of the Creator and that none but God could frame it 1. In the order fitness and usefulness of every part The whole model of the body is grounded upon reason Every member hath its exact proportion distinct office regular motion Every part hath a particular comliness and convenient temperament bestowed upon it according to its place in the Body The Heart is hot to enliven the whole The Eye clear to take in objects to present them to the Soul Every member is fitted for its peculiar service and action Some are for sense some for motion some for preparing and others for dispensing nourishment to the several parts They mutually depend upon and serve one another What small strings fasten the particular members together as the Earth that hangs upon nothing * Job 26.7 Take but one part away and you either destroy the whole or stamp upon it some mark of deformity All are knit together by an admirable Symmetry all orderly perform their functions as acting by a setled Law none swerving from their rule but in case of some predominant humor And none of those in so great a multitude of parts stifled in so little a Room or justling against one another to hinder their mutual actions none can be better disposed And the greatest wisdom of man could not imagine it till his eyes present them with the sight and connexion of one part and member with another 1. The Heart * Theod. de providentiâ Orat. 3. How strongly it is guarded with ribs like a Wall that it might not be easily hurt It draws blood from the Liver through a channel made for that purpose Rarifies it and makes it fit to pass through the Arteries and Veins and to carry heat and life to every part of the body And by a perpetual motion it sucks in the blood and spouts it out again which motion depends not upon the command of the Soul but is pure natural 2. The Mouth takes in the meat the teeth grind it for the stomack the stomack prepares it nature strains it through the milky veins the liver refines it and mints it into blood separates the purer from the drossy parts which go to the heart circuites through the whole body running through the Veins like Rivers through so many channels of the world for the watering of the several parts Which are framed of a thin skin for the straining the blood through for the supply of the members of the body and framed with
several valves or doors for the thrusting the blood forwards to perform its circular motion 3. The Brain fortified by a strong skull to hinder outward accidents a tough membrane or skin to hinder any oppression by the skull the seat of sense that which coins the animal spirits by purifying and refining those which are sent to it and seems like a curious peice of Needlework 4. The Ear framed with windings and turnings to keep any thing from entring to offend the Brain so disposed as to admit sounds with the greatest safety and delight * Eccles 12.4 filled with an air within by the motion whereof the sound is transmitted to the Brain As sounds are made in the Air by diffusing themselves as you see Circles made in the water by the flinging in a stone This is the Gate of knowledge whereby we hear the Oracles of God and the instruction of men for arts T is by this they are exposed to the mind and the mind of another Man framed in our understandings 5. What a curious Workmanship is that of the Eye which is in the body as the Sun in the World set in the head as in a Watch-Tower having the softest nerves for the receiving the greater multitude of Spirits necessary for the act of Vision How is it provided with defence by the variety of Coats to secure and accomodate the little humor and part whereby the vision is made Made of a round figure and convex as most commodious to receive the species of objects shaded by the eye-brows and eye-lids secured by the eye-lids which are its ornament and safety which refresh it when it is too much dried by heat hinder too much light from insinuating it self into it to offend it cleanse it from impurities by their quick motion preserve it from any invasion and by contraction confer to the more evident discerning of things Both the eyes seated in the hollow of the bone for security yet standing out that things may be perceived more easily on both sides And this little Member can behold the earth and in a moment veiw things as high as Heaven 6. * Coccei sum Theol. cap. 8. § 49. The Tongue for speech framed like a Musical instrument the Teeth serving for variety of sounds the lungs serving for Bellows to blow the Organs as it were to cool the Heart by a continual motion transmitting a pure Air to the Heart expelling that which was smoky and superfluous T is by the Tongue that communication of Truth hath a passage among men it opens the sense of the mind there would be no converse and commerce without it Speech among all Nations hath an elegancy and attractive force mastering the affections of men Not to speak of other parts or of the multitude of Spirits that act every part he quick flight of them where there is a necessity of their presence Solomon 12 Ecclesiast makes an elegant description of them in his Speech of old age And Job â—peaks of this formation of the body Job 10.9 10 11 c. Not the least part of the body is made in vain The hairs of the Head have their use as well as are an ornament The whole Symmetry of the body is a ravishing object Every Member hath a Signature and mark of God and his Wisdom He is visible in the formation of the Members the beauty of the parts and the vigor of the body This structure could not be from the body that only hath a passive power and cannot act in the absence of the Soul Nor can it be from the Soul How comes it then to be so ignorant of the manner of its formation The Soul knows not the internal parts of its own body but by information from others or inspection into other bodies It knows less of the inward frame of the body than it doth of it self But he that makes the Clock can tell the number and motions of the wheels within as well as what figures are without This short discourse is useful to raise our admirations of the Wisdom of God as well as to demonstrate that there is an Infinite Wise Creator And the consideration of our selves every day and the wisdom of God in our frame would maintain Religion much in the world Since all are so framed that no man can tell any error in the constitution of him If thus the body of man is fitted for the service of his Soul by an infinite God the body ought to be ordered for the service of this God and in obedience to him 2. In the admirable difference of the features of Men. Which is a great argument that the world was made by a wise Being This could not be wrought by Chance or be the work of meer nature since we find never or very rarely two persons exactly alike This distinction is a part of infinite wisdom otherwise what confusion would be introduced into the World Without this Parents could not know their Children nor Children their Parents nor a Brother his Sister nor a Subject his Magistrate Without it there had been no comfort of Relations no Government no commerce Debtors would not have been known from strangers nor good men from bad Propriety could not have been preserved nor justice executed the innocent might have been apprehended for the nocent wickedness could not have been stopt by any Law The Faces of men are the same for parts not for features A dissimilitude in a likeness Man like to all the rest in the World yet unlike to any and differenced by some mark from all which is not to be observed in any other species of Creatures This speaks some wise Agent which framed man since for the preservation of human society and order in the world this distinction was necessary Secondly II. As mans own nature witnesseth a God to him in the structure of his body so also in the nature of his Soul * Coâ—cei sam Theolog. cap. 8. § 50.51 We know that we have an understanding in us a substance we cannot see but we know it by its operations as thinking reasoning willing remembring And as operating about things that are invisible and remote from sense This must needs be distinct from the body for that being but dust and Earth in its original hath not the power of reasoning and thinking for then it would have that power when the Soul were absent as well as when it is present Besides if it had that power of thinking it could think only of those things which are sensible and made up of matter as it self is This Soul hath a greater excellency it can know it self rejoyce in it self which other Creatures in this world are not capable of The Soul is the greatest glory of this lower world and as one saith * More There seems to be no more difference between the Soul and an Angel than between a Sword in the Scabbard and when it is Out of the Scabbard First I. Consider the vastness
office We must come to some supream Judge who can Judge Conscience it self As a man can have no surer evidence that he is a being than because he thinks he is a thinking being So there is no surer evidence in nature that there is a God than that every man hath a natural principle in him which continually cites him before God and puts him in mind of him and makes him one way or other fear him and reflects upon him whether he will or no A man hath less power over his Conscience than over any other faculty He may choose whether he will exercise his understanding about or move his will to such an object but he hath no such Authority over his Conscience he cannot limit it or cause it to cease from acting and reflecting and therefore both that and the law about which it acts are settled by some supream Authority in the mind of man and this is God Fourthly IV. The evidence of a God results from the vastness of desires in man and the real dissatisfaction he hath in every thing below himself Man hath a boundless appetite after some Soveraign Good As his understanding is more capacious than any thing below so is his Appetite larger This affection of desire exceeds all other affections Love is determined to something known Fear to something apprehended but Desires approach nearer to Infiniteness and pursue not only what we know or what we have a glimps of but what we find wanting in what we already enjoy That which the desire of man is most naturally carryed after is Bonum some fully satisfying good We desire knowledge by the sole impulse of reason but we desire Good before the excitement of reason and the desire is always after Good but not always after Knowledge Now the Soul of man finds an imperfection in every thing here and cannot scrape up a perfect satisfaction and felicity In the highest fruitions of worldly things t is still pursuing something else which speaks a defect in what it already hath The world may afford a felicity for our dust the body but not for the inhabitant in it t is two mean for that Is there any one Soul among the Sons of men that can upon a due enquiry say it was at rest and wanted no more that hath not sometimes had desires after an immaterial Good The Soul follows hard after such a thing and hath frequent looks after it Psal 63.8 Man desires a stable Good but no sublunary thing is so And he that doth not desire such a Good wants the rational nature of a man This is as natural as Understanding Will and Conscience Whence should the Soul of man have those desires How came it to understand that something is still wanting to make its nature more perfect if there were not in it some notion of a more perfect being which can give it rest Can such a capacity be supposed to be in it without something in being able to satisfie it If so the noblest Creature in the world is miserablest and in a worse condition than any other Other Creatures obtain their ultimate desires they are filled with good Psal 104.28 And shall man only have a vast desire without any possibility of enjoyment Nothing in man is in vain He hath objects for his affections as well as affections for objects Every Member of his body hath its end and doth attain it Every affection of his Soul hath an object and that in this World and shall there be none for his desire which comes nearest to infinite of any affection planted in him This boundless desire had not its original from man himself Nothing would render it self restless something above the bounds of this world implanted those desires after a higher Good and made him restless in every thing else And since the Soul can only rest in that which is infinite there is something infinite for it to rest in Since nothing in the world though a man had the whole can give it a satisfaction there is something above the world only capable to do it otherwise the Soul would be always without it and be more in vain than any other Creature There is therefore some infinite being that can only give a contentment to the Soul and this is God And that goodness which implanted such desires in the Soul would not do it to no purpose and mock it in giving it an infinite desire of satisfaction without intending it the pleasure of enjoyment if it doth not by its own folly deprive it self of it The felicity of human nature must needs exceed that which is allotted to other Creatures 4. And last Reason Fourth Reason As t is a folly to deny that which all Nations in the World have consented to which the frame of the world evidenceth which man in his Body Soul Operations of Conscience witnesseth to So t is a folly to deny the Being of God which is witnessed unto by extraordinary occurrences in the world 1. In extraordinary Judgments When a just revenge follows abominable crimes especially when the Judgment is suted to the sin by a strange Concatenation and succession of Providences methodized to bring such a particular punishment When the sin of a Nation or person is made legible in the inflicted Judgment which testifies that it cannot be a casual thing The Scripture gives us an account of the necessity of such Judgments to keep up the reverential thoughts of God in the World Psal 9.16 The Lord is known by the judgment which he executes the wicked is snared in the work of his own hand And Jealousy is the name of God Exod. 34.14 Whose name is Jealous He is distinguisht from false Gods by the Judgments which he sends as men are by their names Extraordinary Prodigies in many Nations have been the Heralds of extraordinary Judgments and presages of the particular Judgments which afterwards they have felt of which the Roman Histories and others are full That there are such things is undeniable and that the events have been answerable to the threatning unless we will throw away all human Testimonies and count all the Histories of the World Forgeries Such things are evidences of some invisible Power which orders those affairs And if there be invisible Powers there is also an efficacious cause which moves them A Government certainly there is among them as well as in the world and then we must come to some supream Governour which presides over them Judgments upon notorious offenders have been evident in all ages The Scripture gives many instances I shall only mention that of Herod Agrippa which Josephus mentions * Lib. 19. Antiq. Act. 12.21.22.23 He receives the flattering applause of the people and thought himself a God But by the suddain stroak upon him was forced by his torture to confess another I am God saith he in your account but a higher calls me away The will of the Heavenly Deity is to be endured The Angel
and the dregs of that revolt is that they know not God They forget God as if there were no such being above them and indeed he that doth the works of the Devil owns the Devil to be more worthy of observance and consequently of a being than God whose nature he forgets and whose presence he abhors Proposition 4. Every sin in its own nature would render God a foolish and impure being Many Transgressors esteem their acts which are contrary to the Law of God both Wise and Good If so the Law against which they are committed must be both foolish and impure What a reflection is there then upon the Law-giver The Moral Law is not properly a meer act of Gods Will considered in it self or a Tyrannical Edict like those of whom it may well be said stat pro ratione voluntas But it commands those things which are good in their own nature and prohibits those things which are in their own nature evil and therefore is an act of his Wisdom and Righteousness the result of his wise Council and an extract of his pure nature as all the Laws of just Law-givers are not only the acts of their Will but of a Will governed by Reason and Justice and for the good of the publick whereof they are conservators If the Moral commands of God were only acts of his Will and had not an intrinsick necessity reason and goodness God might have commanded the quite contrary and made a contrary Law whereby that which we now call Vice might have been canonized for Virtue He might then have forbid any Worship of him Love to him fear of his name He might then have commanded Murders Thefts Adulteries In the first he would have untied the link of duty from the Creature and dissolved the obligations of Creatures to him which is impossible to be conceived for from the Relation of a Creature to God obligations to God and duties upon those obligations do necessarily result It had been against the rule of Goodness and Justice to have commanded the Creature not to love him and fear and obey him This had been a command against Righteousness Goodness and intrinsick obligations to Gratitude And should Murder Adulteries Rapines have been commanded instead of the contrary God would have destroyed his own Creation he would have acted against the rule of goodness and order he had been an unjust tyrannical Governor of the world Publick society would have been crackt in peices and the world become a Shambles a Brothel House a place below the common sentiments of a meer man All sin therefore being against the Law of God the Wisdom and holy rectitude of Gods Nature is denyed in every Act of disobedience And what is the consequence of this but that God is both foolish and unrighteous in commanding that which was neither an Act of Wisdom as a Governour nor an Act of goodness as a benefactor to his Creature As was said before presumptuous sins are called reproaches of God Num. 15.30 The Soul that doth ought presumptuously reproacheth the Lord. Reproaches of men are either for natural moral or intellectual defects All reproaches of God must imply a charge either of unrighteousness or ignorance If of unrighteousness t is a denial of his Holiness If of Ignorance t is a blemishing his Wisdom If Gods Laws were not wise and holy God would not enjoyn them And if they are so we deny infinite Wisdom and Holiness in God by not complying with them As when a man believes not God when he promises he makes him a lyar 1 John 5.10 So he that obeys not a wise and holy God commanding makes him guilty either of folly or unrighteousness Now suppose you knew an absolute Atheist who denyed the being of a God yet had a life free from any notorious spot or defilement would you in reason count him so bad as the other that owns a God in being yet lays by his course of action such a black imputation of folly and impurity upon the God he professeth to own an imputation which renders any man a most despicable Creature Proposition 5. Sin in its own nature endeavours to render God the most miserable being T is nothing but an opposition to the will of God The will of no Creature is so much contradicted as the Will of God is by Devils and Men And there is nothing under the Heavens that the affections of human nature stand more point blank against than against God There is a slight of him in all the faculties of Man our Souls are as unwilling to know him as our Wills are averse to follow him Rom. 8.7 The carnal mind is enmity against God t is not subject to the Law of God nor can be subject T is true Gods will cannot be hindered of its effect for then God would not be supremely blessed but unhappy and miserable All misery ariseth from a want of that which a nature would have and ought to have Besides if any thing could frustrate Gods Will it would be superior to him God would not be Omnipotent and so would lose the perfection of the Deity and consequently the Deity it self for that which did wholly defeat Gods Will would be more powerful than he But sin is a contradiction to the Will of Gods Revelation to the Will of his precept and therein doth naturally tend to a superiority over God and would usurp his Omnipotence and deprive him of his blessedness For if God had not an infinite power to turn the designs of it to his own glory but the will of sin could prevail God would be totally deprived of his blessedness Doth not sin endeavour to subject God to the extravagant and contrary wills of men and make him more a slave than any Creature can be For the Will of no Creature not the meanest and most despicable Creature is so much crost as the Will of God is by sin Isa 43.24 Thou hast made me to serve with thy sins Thou hast endeavoured to make a meer slave of me by sin Sin endeavors to subject the blessed God to the humour and lust of every person in the world Proposition 6. Men sometimes in some circumstances do wish the not being of God This some think to be the meaning of the Text the fool hath said in his heart there is no God that is he wishes there were no God Many tamper with their own hearts to bring them to a perswasion that there is no God And when they cannot do that they conjure up wishes that there were none Men naturally have some Conscience of sin and some notices of Justice Rom. 1.32 They know the Judgement of God and they know the demerit of sin they know the Judgment of God and that they which do such things are worthy of death What is the consequent of this but fear of punishment and what is the issue of that fear but a wishing the Judge either unwilling or unable to vindicate the Honour of his
violated Law When God is the object of such a wish t is a vertual undeifying of him Not to be able to punish is to be impotent not to be willing to punish is to be unjust Imperfections inconsistent with the Deity God cannot be supposed without an infinite Power to act and an infinite Righteousness as the Rule of acting Fear of God is natural to all men not a Fear of offending him but a Fear of being punished by him The wishing the Extinction of God has its degree in men according to the degree of their Fears of his just Vengeance And though such a Wish be not in its Meridian but in the Damned in Hell yet it hath its starts and motions in affrighted and awakened Consciences on the Earth Under this Rank of Wishers that there were no God or that God were destroyed do fall 1. Terrified Consciences that are Magor missabib see nothing but matter of fear round about As they have lived without the bounds of the Law they are affraid to fall under the stroak of his Justice Fear wishes the destruction of that which it apprehends hurtful It considers him as a God to whom Vengeance belongs as the Judge of all the Earth * Psal 94.12 The less hopes such a one hath of his Pardon the more joy he would have to hear that his Judge should be stript of his Life He would entertain with delight any reasons that might support him in the conceit that there were no God In his present State such a Doctrine would be his Security from an Account He would as much rejoyce if there were no God to enflame an Hell for him as any guilty Malefactor would if there were no Judge to order a Gibbet for him Shame may bridle mens words but the Heart will be casting about for some Arguments this way to secure it self Such as are at any time in Spira's Case would be willing to cease to be Creatures that God might cease to be Judge The Fool hath said in his heart there is no Elohim no Judge fancying God without any exercise of his judicial Authority And there is not any wicked man under anguish of Spirit but were it within the reach of his power would take away the Life of God and rid himself of his fears by destroying his Avenger 2. Debaucht Persons are not without such wishes sometimes An obstinate Servant wishes his Masters death from whom he expects Correction for his Debaucheries As Man stands in his corrupt Nature 't is impossible but one time or other most debaucht persons at least have so me kind of velleities or imperfect wishes 'T is as natural to men to abhor those things which are unsuteable and troublesome as it is to please themselves in things agreeable to their minds and humours And since Man is so deeply in love with Sin as to count it the most estimable good he cannot but wish the abolition of that Law which checks it and consequently the change of the Law-Giver which Enacted it and in wishing a change in the holy Nature of God he wishes a destruction of God who could not be God if he ceased to be immutably holy They do as certainly wish that God had not a holy Will to command them as desparing Souls wish that God had not a righteous Will to punish them and to wish Conscience extinct for the molestations they receive from it is to wish the power Conscience represents out of the world also Since the State of Sinners is a State of distance from God and the Language of Sinners to God is departed from us * Joh. 21.14 They desire as litle the continuance of his Being as they desire the knowledge of his Ways The same reason which moves them to desire Gods distance from them would move them to desire Gods not Being Since the greatest distance would be most agreeable to them the Destruction of God must be so too Because there is no greater distance from us than in not Being Men would rather have God not to be than themselves under controle that sensuality might range at pleasure He is like a Heifer sliding from the Yoke Hos 4.16 The Cursing of God in the Heart feared by Job of his Chidren intimates a wishing God despoild of his Authority that their pleasure might not be dampt by his Law Besides is there any natural man that sins against actuated knowledge but either thinks or wishes that God might not see him that God might not know his actions And is not this to wish the Destruction of God who could not be God unless he were immense and omniscient 3. Under this rank fall those who perform external Duties only out of a Principle of slavish Fear Many Men perform those Duties that the Law enjoyns with the same Sentiments that Slaves perform their Drudgery and are constrained in their Duties by no other considerations but those of the Whip and the Cudgel Since therefore they do it with reluctancy and secretly murmur while they seem to obey they would be willing that both the Command were recall'd and the Master that commands them were in another world The Spirit of Adoption makes men act towards God as a Father a Spirit of Bondage only eyes him as a Judge Those that look upon their Superiors as tyrannical will not be much concerned in their welfare and would be more glad to have their Nails pared than be under perpetual fear of them Many men regard not the infinite goodness in their service of him but consider him as cruel tyrannical injurious to their Liberty Adam's Posterity are not free from the Sentiments of their common Father till they are regenerate You know what Conceit was the Hammer whereby the Hellish Jael struck the Nail into our first Parents which conveyed Death together with the same Imagination to all their Posterity Gen. 3.5 God knows that in the day you eat thereof your eyes shall be opened and you shall be as Gods knowing Good and Evil Alas poor Souls God knew what he did when he forbad you that Fruit He was jealous you should be too happy It was a cruelty in him to deprive you of a Food so pleasant and delicious The apprehension of the severity of Gods Commands riseth up no less in desires that there were no God over us than Adam's apprehension of Envy in God for the restraint of one Tree mov'd him to attempt to be equal with God Fear is as powerful to produce the one in his Posterity as Pride was to produce the other in the Common-Root When we apprehend a thing hurtful to us we desire so much evil to it as may render it uncapable of doing us the hurt we fear As we wish the preservation of what we love or hope for so we are naturally apt to wish the not being of that whence we fear some hurt or trouble We must not understand this as if any man did formally wish the destruction of God as God God in
dived into the depths of Nature have been more studious of the qualities of the Creatures than of the excellency of the nature or the discovery of the mind of God in them who regard only the rising and motions of the Star but follow not with the wise men its conduct to the King of the Jews How often do we see men filled with an eager thirst for all other kind of knowledge that cannot acquiesce in a twilight discovery but are inquisitive into the causes and reasons of effects yet are contented with a weak and languishing knowledge of God and his Law and are easily tired with the Proposals of them He now that nauseates the means whereby he may come to know and obey God has no intention to make the Law of God his Rule There is no man that intends seriously an end but he intends means in order to that end As when a man intends the preservation or recovery of his health he will intend means in order to those ends otherwise he cannot be said to intend his health So he that is not diligent in using means to know the mind of God has no sound intention to make the Will and Law of God his Rule Is not the inquiry after the Will of God made a work by the by and fain to lacquy after other concerns of an inferior nature if it hath any place at all in the Soul which is a despising the Being of God The Notion of the Soveraignty of God bears the same date with the Notion of his Godhead and by the same way that he reveals Himself he reveals his Authority over us whether it be by Creatures without or Conscience within All Authority over Rational Creatures consists in commanding and directing the duty of Rational Creatures in compliance with that Authority consists in obeying Where there is therefore a careless neglect of those means which convey the knowledge of Gods Will and our Duty there is an utter disowning of God as our Soveraign and our Rule 2. When any part of the Mind and Will of God breaks in upon Men they endeavour to shake it off As a Man would a Sergeant that comes to arrest him they like not to retain God in their Knowledge Rom. 1.28 A natural Man receives not the things of the Spirit of God that is into his Affection he pusheth them back as men do troublesome and importunate Beggers They have no kindness to bestow upon it They thrust with both shoulders against the Truth of God when it presseth in upon them and dash as much contempt upon it as the Pharisees did upon the Doctrine our Saviour directed against their Covetousness As men naturally delight to be without God in the world so they delight to be without any offspring of God in their thoughts Since the Spiritual Palate of Man is depraved Divine Truth is unsavoury and ungrateful to us till our taste and relish is restored by Grace Hence men damp and quench the motions of the Spirit to Obedience and Compliance with the Dictates of God strip them of their Life and Vigor and kill them in the Womb. How unable are our Memories to retain the substance of spiritual Truth but like Sand in a Glass put in at one part and runs out at the other Have not many a secret wish that the Scripture had never mentioned some truths or that they were blotted out of the Bible because they face their Consciences and discourage those boiling Lusts they would with eagerness and delight pursue Me thinks that interruption John gives our Saviour when he was upon the Reproof of their Pride looks little better * Mark 9.33.38 than a design to divert him from a discourse so much against the grain by telling him a story of their prohibiting one to cast out Devils because he followed not them How glad are men when they can raise a Battery against a Command of God and raise some smart Objection whereby they may shelter themselves from the strictness of it 3. When men cannot shake off the Notices of the Will and Mind of God they have no pleasure in the consideration of them Which could not possibly be if there were a real and fixed design to own the Mind and Law of God as our Rule Subjects or Servants that love to obey their Prince and Master will delight to read and execute their Orders The Devils understand the Law of God in their minds but they loath the impressions of it upon their Wills Those miserable Spirits are bound in Chains of Darkness evil Habits in their Wills that they have not a thought of obeying that Law they know It was an unclean Beast under the Law that did not chew the Cud 'T is a corrupt Heart that doth not chew Truth by Meditation A natural man is said not to know God or the things of God he may know them notionally but he knows them not affectionately A sensual Soul can have no delight in a spiritual Law To be sensual and not to have the Spirit are inseparable Jude 19. Natural Men may indeed meditate upon the Law and Truth of God but without delight in it if they take any pleasure in it 't is only as 't is knowledge not as it is a Rule for we delight in nothing that we desire but upon the same account that we desire it Natural Men desire to know God and some part of his Will and Law not out of a sense of their practical excellency but a natural thirst after knowledge and if they have a delight 't is in the act of knowing not in the Object known not in the Duties that stream from that Kowledge they design the furnishing their Understandings not the quickning their Affections like idle Boys that strike Fire not to warm themselves by the heat but sport themselves with the Sparks Whereas a gracious Soul accounts not only his Meditation or the Operations of his Soul about God and his Will to be sweet but he hath a joy in the object of that Meditation * Psal 104.34 Many have the knowledge of God who have no delight in Him or his Will Owls have Eyes to perceive that there is a Sun but by reason of the weakness of their sight have no pleasure to look upon a Beam of it So neither can a man by Nature love or delight in the Will of God because of his natural corruption That Law that riseth up in men for Conviction and Instruction they keep down under the power of Corruption making their Souls not the Sanctuary but Prison of Truth Rom. 1.18 They will keep it down in their hearts if they cannot keep it out of their heads and will not endeavour to know and taste the Spirit of it 4. There is farther a rising and swelling of the Heart against the Will of God 1. Internal Gods Law cast against a hard Heart is like a Ball thrown against a stone Wall by reason of the resistance rebounding the further
be a guide that disdain to follow him To think we firmly believe a God without living conformable to his Law is an idle and vain imagination The true and sensible Notion of a God cannot subsist with disorder and an affected unrighteousness This contempt is seen 1. In any presumptuous breach of any part of his Law Such sins are frequently called in Scripture Rebellions which are a denial of the Allegiance we owe to him By a wilful refusal of his right in one part we root up the foundation of that rule he doth justly challenge over us His Right is as extensive to command us in one thing as in another And if it be disowned in one thing t is vertually disowned in all and the whole Statute book of God is contemned Jam. 2.10.11 Whosoever shall keep the whole Law and yet offend in one point is guilty of all A willing breaking one part tho there be a willing observance of all the other points of it is a breach of the whole because the Authority of God which gives sanction to the whole is slighted The obedience to the rest is dissembled For the Love which is the root of all obedience is wanting For Love is the fulfilling the whole Law * Rom. 13. â—â— The rest are obeyed because they cross not carnal desire so much as the other and so t is an observance of himself not of God Besides the Authority of God which is not prevalent to restrain us from the breach of one point would be of as little force with us to restrain us from the breach of all the rest did the allurements of the flesh give us as strong a diversion from the one as from the other And tho the Command that is transgrest be the least in the whole Law yet the Authority which enjoyns it is the same with that which enacts the greatest And it is not so much the matter of the command as the Authority commanding which lays the obligation 2. In the natural averseness to the declarations of Gods Will and mind which way so ever they tend Since man affected to be as God he desires to be boundless he he would not have Fetters tho they be Golden ones and conduce to his happiness tho the Law of God be a strength to them yet they will not Isa 30.15 In returnning shall be your strength and you would not They would not have a bridle to restrain them from running into the pit nor be hedged in by the Law tho for their security As if they thought it too slavish and low Spirited a thing to be guided by the Will of another Hence man is compared to a Wild-Ass that loves to snuff up the wind in the Wilderness at her pleasure rather than come under the guidance of God * Jer. 2 2â— From whatsoever quarter of the Heavens you pursue her she will run to the other The Israelites could not indure what was Commanded * Heb. 12 â—â— tho in regard of the Moral part agreeable to what they found written in their own Nature And to the observance whereof they had the highest obligations of any people under Heaven since God had by many prodigies delivered them from a cruel slavery The memory of which prefac'd the Decalogue Exod. 20.2 I am the Lord thy God which have brought thee out of the Land of Egypt out of the House of bondage They could not think of the rule of their duty but they must reflect upon the grand incentive of it in their Redemption from Aegyptian thraldome Yet this people were cross to God which way soever he moved When they were in the Brick-kilns they cryed for deliverance when they had heavenly Manna they longed for their Onions and Garlick In Num. 14.3 They repent of their deliverance from Egypt and talk of returning again to seek the Remedy of their Evils in the hands of their cruellest Enemies and would rather put themselves into the Irons whence God had delivered them than believe one word of the Promise of God for giving them a fruitful Land But when Moses tells them Gods Order that they should turn back by the way of the Red-Sea * ver 25. and that God had confirmed it by an Oath that they should not see the Land of Canaan * ver 28. They then run cross to this Command of God and instead of marching towards the Red-Sea which they had wished for before they will go up to Canaan as in spight of God and his threatning We will go to the Place which the Lord hath promised v. 40. which Moses calls a Transgressing the Comandment of the Lord v. 41. They would presume to go up notwithstanding Moses his Prohibition and are smitten by the Amalekites When God gives them a Precept with a Promise to go up to Canaan they long for Egypt when God commands them to return to the Red-Sea which was nearer to the place they longed for they will shift sides and go up to Canaan * Num. 21.4 5. Daillê Serm. 1 Cor. 10. Ser. 9 p. 234. 235. 40. And when they found they were to traverse the Solitudes of the Desart they took Pett against God and instead of thanking him for the late Victory against the Cananites they reproach him for his Conduct from Egypt and the Manna wherewith he nourished them in the Wilderness They would not go to Canaan the way God had chosen nor preserve themselves by the means God had ordained They would not be at Gods disposal but complain of the badness of the way and the lightness of Manna empty of any necessary juyce to sustain their Nature They murmuringly sollicite the Will and Power of God to change all that Order which he had resolved in his Council and take another conformable to their vain foolish desires And they signified thereby that they would invade his Conduct and that he should act according to their fancy which the Psalmist calls a tempting of God and limiting the Holy One of Israel Psal 78.41 To what point soever the Declarations of God stand the Will of Man turns the quite contrary way Is not the carriage of this Nation the best then in the world A discovery of the depth of our natural corruption how cross Man is to God And that charge God brings against them may be brought against all men by Nature that they despise his Judgements and have a rooted Abhorrency of his Statutes in their Soul Levit. 26.43 No sooner had they recovered from one Rebellion but they revolted to another So difficult a thing it is for mans nature to be rendred capable of conforming to the Will of God The carriage of this People is but a Copy of the Nature of Mankind and is written for our admonition 1 Cor. 10.11 From this temper men are said to make void the Law of God * Psal 119.126 To make it of no obligation an antiquated and moth-eaten Record And the Pharisees by setting up their
a posture to be his Mate Other sins Adultery and Theft c. could not be committed by him at that time but he immediatly puts forth his hand to usurp the power of his Maker This Treason is the old Adam in every man The first Adam contradicted the Will of God to set up himself The second Adam humbled himself and did nothing but by the Command and Will of his Father This principle wherein the venom of the Old Adam lies must be Crucified to make way for the Throne of the humble and obedient principle of the New Adam or quickning Spirit Indeed sin in its owns nature is nothing else but a willing according to self and contrary to the Will of God Lusts are therefore called the Wills of the flesh and of the mind * Eph. 2.3 As the precepts of God are Gods Will So the violations of these precepts is mans Will And thus man usurps a God-head to himself by giving that Honour to his own Will which belongs to God appropriating the right of rule to himself and denying it to his Creator That Servant that acts according to his own Will with a neglect of his Masters refuseth the duty of a Servant and invades the right of his Master This Self-love and desire of Independency on God has been the root of all sin in the World The great controversy between God and man hath been whether he or they shall be God whether his Reason or theirs his Will or theirs shall be the guiding principle As Grace is the union of the Will of God and the Will of the Creature so sin is the opposition of the Will of self to the Will of God Leaning to our own understanding is opposed as a natural evil to trusting in the Lord * Pro. 3.5 a supernatural grace Men commonly love what is their own their own inventions their own fancies therefore the ways of a wicked man are called the ways of his own heart * Eccl. 11.9 and the ways of a superstitious man his own devices Jer. 18.11 We will walk after our own devices We will be a law to our selves And what the Psalmist saith of the tongue our tongues are our own who shall controul us is as truly the language of mens hearts our Wills are our own who shall check us 2. This is eviden in the dissatisfaction of men with their own Consciences when they contradict the desires of self Conscience is nothing but an actuated or reflex knowledg of a superior power and an equitable law a law imprest and a power above it impressing it Conscience is not the law-giver but the remembrancer to mind us of that law of nature imprinted upon our Souls and actuate the considerations of the duty and penalty to apply the rule to our acts and pass Judgment upon matter of fact T is to give the charge urge the rule enjoyn the practice of those notions of Right as part of our duty and obedience But man is much displeased with the directions of Conscience as he is out of love with the accusations and condemning sentence of this officer of God We cannot naturally endure any quick and lively practical thoughts of God and his Will and distast our own Consciences for putting us in mind of it They therefore like not to retain God in their knowledge * Rom. 1.28 that is God in their own Consciences they would blow it out as it is the Candle of the Lord in them to direct them and their acknowledgments of God to secure themselves against the practice of its principles They would stop all the avenues to any beam of light and would not suffer a sparkle of Divine knowledge to flutter in their minds in order to set up another directing rule suited to the fleshly appetite And when they cannot stop the light of it from glaring in their faces they rebel against it and cannot endure to abide in its paths * Job 24.13 He speaks not of those which had the written word or special Revelations but only a natural light or traditional handed from Adam Hence are all the endeavors to still it when it begins to speak by some carnal pleasures as Sauls evil Spirit with a fit of Musick or bribe it with some fits of a glavering devotion when it holds the Law of God in its commanding Authority before the mind They would wipe out all the impressions of it when it presses the advancement of God above self and entertain it with no better Complement than Ahab did Elijah hast thou found me O my Enemy If we are like to God in any thing of our natural fabrick t is in the superior and more Spiritual part of our Souls The resistance of that which is most like to God and instead of God in us is a disowning of the Soveraign represented by that Officer He that would be without Conscience would be without God whose Vicegerent it is and make the sensitive part which Conscience opposes his Law-giver Thus a man out of respect to sinful self quarrels with his natural self and cannot comport himself in a friendly behaviour to his internal implanted principles He hates to come under the rebukes of them as much as Adam hated to come into the presence of God after he turned Traytor against him The bad entertainment Gods deputy hath in us reflects upon that God whose cause it pleads T is upon no other account that men loath the upright Language of their own reasons in those matters and wish the eternal silence of their own Consciences but as they maintain the rights of God and would hinder the Idol of self from usurping his God-head and prerogative Tho this power be part of a mans self rooted in his nature as essential to him and inseparable from him as the best part of his being yet he quarrels with it as it is Gods Deputy and stickling for the honour of God in his Soul and quarrelling with that sinful self he would cherish above God We are not displeased with this faculty barely as it exerciseth a self-reflection but as it is Gods Vice-gerent and bears the mark of his Authority in it In some cases this self-reflecting act meets with good Entertainment when it acts not in contradiction to self but sutable to natural affections As suppose a man hath in his passion struck his Child and caused thereby some great mischeif to him the reflection of Conscience will not be unwelcome to him will work some tenderness in him because it takes the part of self and of natural affection But in the more Spiritual concerns of God it will be rated as a busy body 3. Many if not most actions materially good in the world are done more because they are agreeable to self than as they are honourable to God As the word of God may be heard not as his word * 1 Thes 2.13 but as there may be pleasing Notions in it or discourses against an opinion or
party we disaffect So the Will of God may be performed not as his Will but as it may gratifie some selfish consideration when we will please God so far as it may not displease our selves and serve him as our Master so far as his Command may be a Servant to our humor When we consider not who it is that Commands but how short it comes of displeasing that sin which Rules in our heart pick and chuse what is least burdensom to the flesh and distastful to our lusts He that doth the Will of God not out of Conscience of that Will but because it is agreeable to himself casts down the Will of God and sets his own Will in the place of it takes the Crown from the head of God and places it upon the head of self If things are done not because they are Commanded by God but desirable to us t is a disobedient obedience a conformity to Gods Will in regard of the matter a conformity to our own Will in regard of the motive either as the things done are agreeable to natural and moral self or sinful self 1. As they are agreeable to natural or moral self When men will practise some points of Religion and walk in the track of some Divine precepts not because they are Divine but because they are agreeable to their humor or constitution of nature from the sway of a natural bravery the Byas of a secular interest not from an ingenuous sense of Gods Authority or a voluntary submission to his Will As when a man will avoid excess in drinking not because it is dishonourable to God but as it is a blemish to his own reputation or an impair of the health of his body Doth this deserve the name of an observance of the Divine injunction or rather an obedience to our selves Or when a man will be liberal in the distribution of his Charity not with an eye to Gods precept but in compliance with his own natural compassion or to pleasure the generosity of his nature The one is obedience to a mans own preservation the other an obedience to the interest or impulse of a moral Vertue T is not respect to the rule of God but the Authority of self and at the best is but the performance of the material part of the Divine Rule without any concurrence of a Spiritual motive or a Spiritual manner That only is a maintaining the rights of God when we pay an observance to his rule without examining the agreeableness of it to our secular interest or consulting with the humour of flesh and blood when we will not decline his service though we find it cross and hath no affinity with the pleasure of our own nature Such an obedience as Abraham manifested in his readiness to sacrifice his Son Such an obedience as our Saviour demands in cutting off the right hand When we observe any thing of divine order upon the account of its suitableness to our natural Sentiments we shall readily divide from him when the interest of nature turns it's point against the interest of Gods honour we shall fall off from him according to the change we find in our own humours And can that be valued as a setting up the rule of God which must be depos'd upon the mutable interest of an inconstant mind Esau had no regard to God in delaying the execution of his resolution to shorten his brothers dayes though he was awed by the reverence of his Father to delay it he considered perhaps how justly he might lie under the imputation of hastening crazy Isaacs death by depriving him of a beloved Son But had the old mans head been laid neither the contrary command of God nor the nearness of a fraternal relation could have bound his hands from the act no more than they did his heart from the resolution Gen. 27.41 Esau hated Jacob because of the blessing wherewith his father blessed him and Esau said in his heart the days of mourning for my father are at hand then will I slay my brother So many Children that expect at the death of their Parents great Inheritances or Portions may be observant of them not in regard of the rule fixed by God but to their own hopes which they would not frustrate by a disobligement Whence is it that many men abstain from gross sins but in love to their reputation Wickedness may be acted privately which a mans one credit puts a bar to the open commission of The preserving his own esteem may divert him from entring into a brothell house to which he hath set his mind before against a known precept of his Creator As Pharaoh parted with the Israelites so do some men with their blemishing sins not out of a sense of Gods rule but the smart of present Judgments or fear of a future wrath Our security then and reputation is set up in the place of God This also may be and is in renewed men who have the law written in their hearts that is an habitual disposition to an agreement with the law of God when what is done is with a respect to this habitual inclination without eying the divine precept which is appointed to be their rule This also is to set up a creature as renewed self is instead of the Creator and that Law of his in his word which ought to be the rule of our actions Thus it is when men chuse a moral life not so much out of respect to the law of nature as it is the law of God but as it is a law become one with their souls and constitutions There is more of self in this than consideration of God For if it were the latter the revealed law of God would upon the same reason be received as well as his natural law From this principle of self morality comes by some to be advanced above Evangelical dictates 2. As they are agreeable to sinful self Not that the commands of God are suited to bolster up the corruptions of men no more than the law can be said to excite or revive sin * Rom. 7.8 9. But it is like a scandal taken not given an occasion taken by the tumultuousness of our depraved nature The Pharisees were devout in long Prayers not from a sense of duty or a care of Gods honour but to satisfie their ambition and rake together fuel for their covetuousness * Math. 23.14 You devour Widdows Houses and for a pretence makes long Prayers that they might have the greater esteem and richer offerings to free by their prayers the souls of deceased persons from Purgatory an opinion that some think the Jewish Synagogue had then entertain'd * Gerrard in loc since some of their Doctors have defended such a notion Men may observe some Precepts of God to have a better conveniency to break others Jehu was ordered to cut off the house of Ahab The service he undertook was in it self acceptable but corrupt nature misacted that which
self always before us is to acknowledge no being but our selves to be God Secondly 2. The second thing Man would make any thing his End and happiness rather than God An end is so necessary in all our actions that he deserves not the name of a rational Creature that proposeth not one to himself This is the distinction between rational Creatures and others they act with a formal intention whereas other Creatures are directed to their end by a natural instinct and moved by nature to what the others should be moved by reason When a Man therefore Acts for that end which was not intended him by the Law of his Creation nor is suited to the noble faculties of his Soul He acts contrary to God overturns his order and merits no better a title than that of an Atheist A Man may be said two ways to make a thing his last end and chief good 1. Formally When he actually Judges this or that thing to be his chiefest good and orders all things to it So Man doth not formally Judge sin to be good or any object which is the incentive of sin to be his last end This cannot be while he hath the exercise of his rational faculties 2. Vertually and implicitely When he loves any thing against the Command of God and preferrs in the stream of his actions the enjoyment of that before the fruition of God and lays out more strength and expends more time in the gaining that than answering the true end of his Creation VVhen he acts so as if something below God could make him happy without God or that God could not make him happy without the addition of something else Thus the Glutton makes a God of his dainties the ambitious Man of his Honour the incontinent Man of his lust and the Covetous Man of his wealth and Consequently esteems them as his chiefest good and the most noble end to which he directs his thoughts Thus he vilifies and lessens the true God which can make him happy in a multitude of false Gods that can only render him miserable He that loves pleasure more than God says in his heart there is no God but his pleasure He that loves his belly more than God says in his heart there is no God but his belly Their happiness is not accounted to lie in that God that made the World but in the pleasure or profit they make their God In this tho a Created object be the immediate and subordinate term to which we turn yet principally and ultimately the affection to it terminates in self Nothing is naturally entertained by us but as it affects our sense or mingles with some promise of advantage to us This is seen 1. In the fewer thoughts we have of God than of any thing else Did we apprehend God to be our chiefest good and highest end should we grudge him the pains of a few days thoughts upon him Men in their Travells are frequently thinking upon their intended stage But our thoughts run upon new acquisitions to increase our wealth rear up our Families Revenge our injuries and support our reputation Trifles possess us but God is not in all our thoughts * Psa 10.4 seldom the sole object of them VVe have durable thoughts of transitory things and flitting thoughts of a durable and Eternal good The Covenant of grace engageth the whole heart to God and bars any thing else from ingrossing it But what strangers are God and the Souls of most men Though we have the knowledge of him by Creation yet he is for the most part an unknown God in the Relations wherein he stands to us because a God undelighted in Hence it is as one obeserves * Jackson vol. book 1. cap. 14. pa. 48. that because we observe not the ways of Gods wisdom conceive not of him in his vast perfections nor are stricken with an admiration of his goodness that we have fewer good sacred Poems than of any other kind The wits of Men hang the wing when they come to exercise their reasons and fancies about God Parts and strength are given us as well as Corn and Wine to the Isralites for the service of God but those are Consecrated to some Cursed Baal * Hos 2.8 Like Venus in the Poet we forsake Heaven to follow some Adonis 2. In the greedy pursuit of the World * Quod quisque prae caeteris petit summum judicat bonum Bâ—et lib. 3. pa. 24. When we pursue worldly wealth or worldly reputation with more vehemency than the riches of grace or the favour of God VVhen we have a foolish imagination that our happiness consists in them we prefer Earth before Heaven broken Cisterns which can hold no water before an ever Springing Fountain of glory and bliss And as tho there were a defect in God cannot be content with him as our portion without an addition of something inferior to him VVhen we make it our hopes and say to the wedge thou art my Confidence and rejoyce more because it is great and because our hand hath gotten much than in the priviledge of Communion with God and the promise of an everlasting fruition of him * Job 31.24.25 This is so gross that Job joyns it with the Idolatry of the Sun and Moon which he purgeth himself of ver 26. And the Apostle when he mentions Covetousness or Covetous men passes it not over without the title of Idolatry to the vice and Idolater to the person * Col. 3.5 Eph. 5.5 In that it is a preferring Clay and Dirt as an end more desirable than the original of all goodness in regard of affection and dependence 3. In a strong addictedness to sensual pleasures Phil. 3.19 VVho make their belly their God subjecting the truths of God to the maintenance of their Luxury In debasing the higher faculties to project for the satisfaction of the sensitive appetite as their chief happiness whereby many render themselves no better than a rout of sublimated brutes among men and gross Atheists to God VVhen mens thoughts run also upon inventing new methods to satisfie their bestial appetite forsaking the pleasures which are to be had in God which are the delights of Angels for the satisfaction of brutes This is an open and unquestionable refusal of God for our end when our rest is in them as if they were the chief good and not God 4. In paying a service upon any success in the World to Instruments more than to God the Soveraign Author VVhen they Sacrifice to their Net and burn incense to their Drag * Hab. 1.16 Not that the Assyrian did offer a Sacrifice to his arms but ascrib'd to them what was due only to God and appropriated the Victory to his forces and arms The Prophet alludes to those that worshipped their VVarlike Instruments whereby they had attained great Victories and those Artificers who worshipped the Tools by which they had purchased great wealth in the stead of God
must be utterly deposed Now it is difficult to leave a Law beloved for a Law long agoe discarded The mind of man will hunt after any thing the will of man embrace any thing upon the proposal of mean Objects the Spirit of man spreads its wings flyes to catch them becomes one with them But attempt to bring it under the Power of God the wings flag the Creature looks liveless as though there were no spring of motion in it 'T is as much crucified to God as the holy Apostle was to the world The sin of the heart discovers its strength the more God discovers the holiness of his Will * Rom. 7.9 10 11 12. The love of Sin hath been predominant in our Nature has quasht a love to God if not extinguisht it Hence also is the difficulty of Mortification This is a work tending to the honour of God the abasing of that inordinatley aspiring humour in our selves If the Nature of Man be inclin'd to Sin as it is it must needs be bent against any thing that opposes it 'T is impossible to strike any true blow at any Lust till the true Sense of God be re-entertained in the Soyl where it ought to grow Who can be naturally willing to crucifie what is incorporated with him his flesh what is dearest to him himself Is it an easie thing for man the Competitor with God to turn his Arms against himself that self should overthrow its own Empire lay aside all its pretensions to and designs for a God-head to hew off its own members and subdue its own affections 'T is the Nature of Man to cover his sin to hide it in his bosom * Job 13.33 If I cover my Transgression as Adam not to destroy it and as unwillingly part with his carnal affections as the Legion of Devils were with the man that had been long possessed And when he is forced and fired from one he will endeavour to espouse some other Lust as those Devils desired to possess Swine when they were chased from their possession of that man 5. Here we see the reason of unbelief That which hath most of God in it meets with most aversion from us That which hath least of God finds better and stronger inclinations in us What is the reason that the heart of Man is more unwilling to embrace the Gospel than acknowledge the equity of the Law Because there is more of Gods Nature and perfection evident in the Gospel than in the Law Besides there is more reliance on God and distance from self commanded in the Gospel The Law puts a man upon his own strength the Gospel takes him off from his own bottom The Law acknowledges him to have a power in himself and to act for his own reward the Gospel strips him of all his proud and towring thoughts * 2 Cor. 10.5 brings him to his due place the foot of God orders him to deny himself as his own Rule Righteousness and End and henceforth not to live to himself * 2 Cor. 5.15 This is the true reason why men are more against the Gospel than against the Law because it doth more deify God and debase Man Hence it is easier to reduce men to some Moral Vertue than to Faith to make men blush at their outward Vices but not at the inward impurity of their Natures Hence it is observed that those that asserted that all happiness did arise from something in a mans self as the Stoicks and Epicureans did and that a wise man was equal with God were greater Enemies to the truths of the Gospel than others Acts 17.18 because it lays the Ax to the root of their principal Opinion Takes the one from their self-sufficiency and the other from their self-gratification It opposeth the brutish principle of the one which placed happiness in the pleasures of the body and the more noble principle of the other which placed happiness in the vertue of the mind The one was for a sensual the other for a moral self both disowned by the Doctrin of the Gospel 6. It informs us consequently who can be the Author of Grace and Conversion and every other good Work No practical Atheist ever yet turned to God but was turned by God and not to acknowledge it to God is a part of this Atheism since it is a robbing God of the honour of one of his most glorious Works If this practical Atheism be natural to man ever since the first taint of Nature in Paradice what can be expected from it but a resisting of the work of God and setting up all the forces of Nature against the operations of Grace till a day of power dawn and clear up upon the Soul * Psal 110.3 Not all the Angels in Heaven or men upon Earth can be imagined to be able to perswade a Man to fall out with himself Nothing can turn the Tide of Nature but a Power above Nature God took away the sanctifying Spirit from man as a Penalty for the first sin Who can regain it but by his Will and Pleasure Who can restore it but he that remov'd it Since every man hath the same fundamental Atheism in him by Nature and would be a Rule to himself and his own End he is so far from dethroning himself that all the strength of his corrupted Nature is alarm'd up to stand to their Arms upon any attempt God makes to regain the Fort. The Will is so strong against God that 't is like many wills twisted together Eph. 2.3 Wills of the Flesh we translate it the desires of the flesh Like many Threds twisted in a Cable never to be snapt asunder by a human Arm a Power and Will above ours can only untwist so many Wills in a knot Man cannot rise to an acknowledgement of God without God Hell may as well become Heaven the Devil be changed into an Angel of Light The Devil cannot but desire happiness he knows the misery into which he is fallen he cannot be desirous of that punishment he knows is reserved for him Why doth he not sanctifie God and glorifie his Creator wherein there is abundantly more pleasure than in his malicious course Why doth he not petition to recover his ancient standing He will not there are Chains of Darkness upon his faculties he will not be otherwise than he is His desire to be God of the World sways him against his own interest and out of love to his malice he will not sin at a less rate to make a diminution of his punishment Man if God utterly refuseth to work upon him is no better and to maintain his Atheism would venture a Hell How is it possible for a man to turn himself to that God against whom he hath a quarrel in his Nature the most rooted and settled habit in him being to set himself in the place of God An Atheist by Nature can no more alter his own temper and engrave in himself the Divine Nature
than a Rock can carve it self into the Statue of a man or a Serpent that is an Enemy to Man could or would raise it self to the Nobility of the humane Nature That Soul that by Nature would strip God of his Rights cannot without a Divine Power be made conformable to him and acknowledg sincerely and cordially the Rights and Glory of God 7. We may here see the reason why there can be no justification by the best and strongest works of Nature Can that which hath Atheism at the root justifie either the action or person What strength can those works have which have neither Gods Law for their Rule nor his Glory for their End that are not wrought by any spiritual strength from him nor tend with any spiritual affection to him Can these be a foundation for the most holy God to pronounce a Creature righteous They will justifie his Justice in condemning but cannot sway his Justice to an Absolution Every natural man in his works picks and chuses he owns the Will of God no further than he can wring it to sute the law of his Members and minds not the honour of God but as it justles not with his own glory and secular ends Can he be righteous that prefers his own Will and his own Honour before the Will and Honour of the Creator However mens actions may be beneficial to others what reason hath God to esteem them wherein there is no respect to him but themselves whereby they dethrone him in their thoughts while they seem to own him in their religious works Every day reproves us with something different from the Rule Thousands of wandrings offer themselves to our eyes Can Justification be expected from that which in it self is matter of despair 8. See here the cause of all the apostacy in the World Practical Atheism was never conquered in such They are still alienated from the Life of God and will not live to God as he lives to himself and his own honour * Eph. 4.17 18. They loath his Rule and distaste his Glory are loth to step out of themselves to promote the ends of another find not the satisfaction in him as they do in themselves They will be Judges of what is good for them and righteous in it self rather than admit of God to judge for them When men draw back from Truth to Error 't is to such opinions which may serve more to foment and cherish their Ambition Covetousness or some beloved Lust that dispates with God for precedency and is designed to be served before him John 12.42.43 They love the praise of men more than the praise of God A preferring man before God was the reason they would not confess Christ and God in him 9. This shews us the excellency of the Gospel and Christian Religion It sets man in his due place and gives to God what the Excellency of his Nature requires ∴ It lays man in the dust from whence he was taken and sets God upon that Throne where he ought to si◠Man by Nature would annihilate God and deisie himself the Gospel glorifies God and annihilates Man In our first revolt we would be like him in knowledge in the means he hath provided for our recovery he designs to make us like him in Grace The Gospel shews our selves to be an Object of Humiliation and God to be a glorious Object for our Imitation The Light of Nature tells us there is a God the Gospel gives us a more magnificent report of him The light of Nature condemns gross Atheism and that of the Gospel condemns and conquers spiritual Atheism in the hearts of men Use 2. Of Exhortation 1. Let us labour to be sensible of this Atheism in our Nature and be humbled for it How should we lye in the Dust and go bowing under the humbling thoughts of it all our days Shall we not be sensible of that whereby we spill the blood of our Souls and give a stabb to the heart of our own Salvation Shall we be worse than any Creature not to bewail that which tends to our destruction He that doth not lament it cannot challenge the Character of a Christian hath nothing of the divine Life and Love planted 〈◊〉 his Soul Not a man but shall one day be sensible when the Eternal God shall call him out to Examination and charge his Conscience to discover every Crime which will then own the Authority whereby it acted when the heart shall be torn open and the secrets of it brought to publick view and the World and Man himself shall see what a viperous Brood of corrupt Principles and Ends nested in his Heart Let us therefore be truly sensible of it till the consideration draw tears from our Eyes and sorrow from our Souls Let us urge the thoughts of it upon our hearts till the Core of that Pride be eaten out and our Stubborness changed into Humility Till our Heads become Waters and our Eyes Fountains of tears and be a spring of Prayer to God to change the heart and mortifie the Atheism in it and consider what a sad thing it is to be a practical Atheist And who is not so by Nature 1. Let us be sensible of it in our selves Have any of our hearts been a Soyl wherein the Fear and Reverence of God hath naturally grown Have we a desire to know him or a will to embrace him Do we delight in his Will and love the remembrance of his Name Are our respects to him as God equal to the speculative knowledge we have of his Nature Is the heart wherein he hath stampt his Image reserved for his Residence Is not the world more affected than the Creator of the world as though that could contribute to us a greater happiness than the Author of it Have not Creatures as much of our love fear trust nay more than God that framed both them and us Have we not too often relyed upon our own strength and made a Calf of our own wisdom and said of God as the Israelites of Moses As for this Moses we wot not what is become of him Exod. 32.1 and given oftener the glory of our good success to our Dragg and our Net to our Craft and our Industry than to the wisdom and blessing of God Are we then free from this sort of Atheism * Lawson body of Divinity pa. 153. 154. 'T is as impossible to have two Gods at one time in one heart as to have two Kings at one time in full power in one Kingdom Have there not been frequent neglects of God Have we not been deaf whilst he hath knocked at our doors slept when he hath sounded in our Ears as if there had been no such Being as a God in the world How many struglings have been against our approaches to him Hath not folly often been committed with vain imaginations starting up in the time of Religious Service which we would scarce vouchsafe a look to at another time
sin lies in the neglect of these all grace lies in the practice of them Without some degree of the mortification of these we cannot make profitable and comfortable approaches to God When we come with Idols in our hearts we shall be answered according to the multitude and the baseness of them too * Ezek. 14.4 What expectation of a good look from him can we have when we come before him with undeifying thoughts of him a Petition in our mouths and a Sword in our hearts to stab his honour To this purpose 1. Be often in the views of the excellencies of God When we have no intercourse with God by delightful Meditations we begin to be estranged from him and prepare our selves to live without God in the world Strangness is the Mother and Nurse of disaffection We slight men sometimes because we know them not The very beasts delight in the Company of men when being tamed and familiar they become acquainted with their disposition A dayly converse with God would discover so much of loveliness in his nature so much of sweetness in his ways that our injurious thoughts of God would wear off and we should count it our honour to contemn our selves and magnifie him By this means a slavish fear which is both a dishonour to God and a torment to the Soul * 1 Joh. 4.18 and the root of Atheism will be cast out and an ingenious fear of him wrought in the heart Exercised thoughts on him would issue out in affections to him which would engage our hearts to make him both our rule and our end This course would stifle any temptations to gross Atheism wherewith good Souls are sometimes haunted by confirming us more in the belief of a God and discourage any attempts to a deliberate practical Atheism We are not like to espouse any principle which is confuted by the delightful converse we dayly have with him The more we thus enter into the presence Chamber of God the more we cling about him with our affections the more vigorous and lively will the true Notion of God grow up in us and be able to prevent any thing which may dishonour him and debase our Souls Let us therefore consider him as the only happiness Set up the true God in our understandings possess our hearts with a deep sense of his desirable excellency above all other things This is the main thing we are to do in order to our great business All the directions in the world with the neglect of this will be insignificant Ciphers The neglect of this is Common and is the basis of all the mischiefs which happen to the Souls of men 2. To this purpose Prize and study the Scripture We can have no delight in Meditation on him unless we know him and we cannot know him but by the means of his own Revelation When the Revelation is despised the Revealer will be of little esteem Men do not throw off God from being their rule till they throw off Scripture from being their guide and God must needs be cast off from being an end when the Scripture is rejected from being a Rule Those that do not care to know his Will that love to be ignorant of his nature can never be affected to his honour Let therefore the subtilties of reason vail to the Doctrine of faith and the humor of the Will to the Command of the word 3. Take heed of sensual pleasures And be very watchful and cautious in the use of those comforts God allows us Job was afraid when his Sons feasted that they should Curse God in their hearts * Job 1.4 It was not without cause that the Apostle Peter joyned sobriety with watchfulness and Prayer 1 Pet. 4.7 The end of all things is at hand be ye therefore sober and watch unto Prayer A moderate use of worldly comforts Prayer is the great acknowledgment of God and too much sensuality is a hindrance of this and a step to Atheism Belshazzars lifting himself up against the Lord and not glorifying of God is charged upon his sensuality Dan. 5.23 Nothing is more apt to quench the Notions of God and root out the Conscience of him than an addictedness to sensual pleasures Therefore take heed of that snare 4. Take heed of sins against knowledge The more sins against knowledge are committed the more careless we are and the more careless we shall be of God and his honour We shall more fear his judicial power and the more we fear that the more we shall disaffect that God in whose hand vengeance is and to whom it doth belong Atheism in conversation proceeds to Atheism in affection and that will endeavour to sink into Atheism in opinion and Judgment The Sum of the Whole And now consider in the whole what has been spoken 1. Man would set himself up as his own Rule He disowns the Rule of God is unwilling to have any acquaintance with the Rule God sets him negligent in using the means for the knowledge of his Will and Endeavours to shake it off when any notices of it breaks in upon him VVhen he cannot expel it he hath no pleasure in the Consideration of it and the heart swels against it VVhen the Notions of the Will of God are entertained it is on some other Consideration or with wavering and unsetled affections Many times men designe to improve some lust by his truth This unwillingness respects Truth as t is most Spiritual and holy as it most relates and leads to God as it is most contrary to self He is guilty of Contempt of the Will of God which is seen in every presumptuous breach of his Law In the natural aversions to the declaration of his Will and mind which way soever he turns In slighting that part of his Will which is most for his honour In the awkwardness of the heart when it is to pay God a service A constraint in the first engagement slightness in the service in regard of the matter in regard of the frame without a natural vigour Many distractions much weariness in deserting the Rule of God when our expectations are not answered upon our service in breaking promises with God Man naturally owns any other Rule rather than that of Gods prescribing The Rule of Satan the Will of Man In complying more with the dictates of Men than the Will of God In observing that which is materially so not because it is his Will but the injunctions of Men. In obeying the Will of Man when it is contrary to the Will of God This Man doth in order to the setting up himself This is natural to Man as he is corrupted Men are disatisfied with their own Consciences when they contradict the desires of self Most actions in the world are done more because they are agreeable to self than as they are honourable to God As they are agreable to natural and moral self or sinful self 'T is evident in neglects of taking Gods
* â—â—r 20. Their Fathers Worshipping in that Mountain and the Jews affirming Jerusalem to be a place of worship She pleads the Antiquity of the worship in this place Abraham having built an Altar there Gen. 12.7 and Jacob upon his return from Syria And surely had the place been capable of an exception such persons as they and so well acquainted with the Will of God would not have pitched upon that place to Celebrate their worship Antiquity hath too too often bewitched the minds of Men and drawn them from the revealed Will of God Men are more willing to imitate the outward actions of their famous Ancestors than conform themselves to the revealed Will of their Creator The Samaritans would imitate the Patriarchs in the place of worship but not in the faith of the worshippers Christ answers her that this question would quickly be resolved by a new state of the Church which was neer at hand and neither Jerusalem which had now the precedency nor that Mountain should be of any more value in that concern than any other place in the world * ver 21. But yet to make her sensible of her sin and that of her Country-men tells her that their Worship in that Mountain was not according to the Will of God he having long after the Altars built in this place fixed Jerusalem as the place of Sacrifices besides they had not the knowledge of that God which ought to be worshipped by them but the Jews had the true object of Worship and the true manner of worship according to the declaration God had made of himself to them * ver â—â— But all that service shall vanish the vail of the Temple shall be rent in twain and that Carnal worship give place to one more Spiritual shadows shall fly before substance and truth advance it self above figures and the worship of God shall be with the strength of the Spirit such a worship and such worshippers doth the Father seek * ver 23. For God is a Spirit and those that Worship him must Worship him in Spirit and in truth The design of our Saviour is to declare that God is not taken with external worship invented by men no nor Commanded by himself and upon that this reason because he is a Spiritual essence infinitely above gross and Corporeal matter and is not taken with that pomp which is a pleasure to our Earthly imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it just as the words lie Spirit is God * Vulgar lat Illyrc Clav. But it is not unusual both in the old and new Testament languages to put the predicate before the subject as Psal 5.9 Their throat is an open Sepulchre in the Hebrew a Sepulchre open their throat So Psa 111.3 His work is honourable and glorious Heb. Honour and glory his work And there wants not one example in the same Evangelist Joh. 1.1 And the word was God Greek and God was the word In all the predicate or what is ascribed is put before the subject to which it is ascribed One tells us and he an head of a party that hath made a disturbance in the Church of God * Eâ—â—â—â—â—p Institut lib. 4. cap. 3. that this place is not aptly brought to prove God to be a Spirit And the reason of Christ runs not thus God is of a Spiritual Essence and therefore must be worshipped with a Spiritual worship for the Essence of God is not the Foundation of his worship but his Will for then we were not to worship him with a Corporal worship because he is not a body but with an invisible and Eternal worship because he is invisible and eternal But the nature of God is the foundation of worship the Will of God is the Rule of worship the matter and manner is to be performed according to the Will of God But is the nature of the object of worship to be excluded No as the object is so ought our Devotion to be Spiritual as he is Spiritual God in his Commands for worship respected the discovery of his own nature in the Law he respected the discovery of his mercy and justice and therefore Commanded a worship by Sacrifices a Spiritual worship without those institutions would not have declared those Attributes which was Gods end to display to the world in Christ And tho the nature of God is to be respected in worship yet the obligations of the Creature are to be considered God is a Spirit therefore must have a Spiritual worship The Creature hath a body as well as a Soul and both from God and therefore ought to worship God with the one as well as the other since one as well as the other is freely bestowed upon him The Spirituality of God was the foundation of the change from the Judaical carnal worship to a more Spiritual and Evangelical God is a Spirit That is he hath nothing Corporeal no mixture of matter not a visible substance a bodily form * Melancton He is a Spirit not a bare Spiritual substance But an understanding willing Spirit holy wise good and just Before Christ spake of the Father * ver 23. the first person in the Trinity Now he speaks of God Essentially The word Father is personal the word God essential So that our Saviour would render a reason not from any one person in the blessed Trinity but from the Divine nature why we should worship in Spirit and therefore makes use of the word God the being a Spirit being Common to the other persons with the Father This is the reason of the proposition verse 23. Of a Spiritual Worship Every nature delights in that which is like it and distasts that which is most different from it If God were Corporeal he might be pleased with the victims of beasts and the beautiful Magnificence of Temples and the noyse of Musick But being a Spirit he cannot be gratified with carnal things He demands something better and greater than all those that Soul which he made that Soul which he hath endowed a Spirit of a frame sutable to his nature He indeed appointed Sacrifices and a Temple as shadows of those things which were to be most acceptable to him in the Messiah but they were imposed only till the time of Reformation * Heb. 9.10 Must Worship him Not they may or it would be more agreeable to God to have such a manner of worship But they must T is not exclusive of bodily worship for this were to exclude all publick worship in societies which cannot be performed without reverential postures of the body * Terniti The Gestures of the body are helps to worship and declarations of Spiritual acts We can scarcely worship God with our Spirits without some tincture upon the outward-man But he excludes all acts meerly Corporeal all resting upon an external service and devotion which was the Crime of the Pharisees and the general persuasion of the Jews
as well as Heathens who used the outward Ceremonies not as signs of better things but as if they did of themselves please God and render the worshippers accepted with him without any sutable frame of the inward man * Amirald in loc It is as if he had said now you must separate your selves from all carnal modes to which the service of God is now tyed and render a worship chiefly consisting in the affectionate motions of the heart and accommodated more exactly to the condition of the object who is a Spirit In Spirit and Truth * Amirald in loc The Evangelical Service now required has the advantage of the former that was a Shadow and Figure this the Body and Truth * Muscul Spirit say some is here opposed to the legal Ceremonies Truth to hypocritical services or * Chemnit rather truth is opposed to shadows and an opinion of worth in the outward action 't is principally opposed to external Rites because our Saviour saith v. 23. The hour comes and â—oâ— is c. Had it been opposed to Hypocrisy Christ had said no new thing For God always required Truth in the inward parts and all true Worshippers had served him with a sincere Conscience and single Heart The old Patriarks did worship God in Spirit and Truth as taken for sincerity Such a Worship was always and is perpetually due to God because he always was and eternally will be a Spirit * Musâ—al And it is said the Father seeks such to worship him not shall seek He always sought it it always was performed to him by one or other in the world And the Prophets had always rebuked them for resting upon their outward Solemnities Isa 58.7 and Micah 6.8 But a Worship without legal Rites was proper to an Evangelical State and the times of the Gospel God having then exhibited Christ and brought into the world the substance of those shadows and the end of those institutions There was no more need to continue them when the true reason of them was ceased All Laws do naturally expire when the true reason upon which they were first framed is changed Or by Spirit may be meant such a Worship as is kindled in the heart by the breath of the holy Ghost Since we are dead in sin a spiritual light and flame in the heart sutable to the nature of the object of our worship cannot be raised in us without the operation of a supernatural Grace And though the Fathers could not worship God without the Spirit yet in the Gospel-times there being a fuller effusion of the Spirit the Evangelical State is called the administration of the Spirit and the newness of the Spirit 2 Cor. 3.8 in opposition to the legal Oeconomy entitled the oldness of the Letter * Rom. 7.6 The Evangelical State is more suted to the Nature of God than any other Such a Worship God must have whereby he is acknowledged to be the true Sanctifier and Quickner of the Soul The nearer God doth approach to us and the more full his manifestations are the more spiritual is the Worship we return to God The Gospel pares off the rugged parts of the Law and Heaven shall remove what is material in the Gospel and change the Ordinances of Worship into that of a Spiritual Praise In the words there is 1. A Proposition God is a Spirit The Foundation of all Religion 2. An Inference they that worship him c. As God a Worship belongs to him as a Spirit a spiritual Worship is due to him in the inference we have 1. The manner of Worship in Spirit and Truth 2. The necessity of such a Worship must The Proposition declares the Nature of God the Inference the Duty of Man The Observations lie plain Ob. 1. God is a pure spiritual Being He is a Spirit 2. The Worship due from the Creature to God must be agreeable to the Nature of God and purely spiritual 3. The Evangelical State is suted to the Nature of God For the first D. God is a pure spiritual Being 'T is the Observation of one * Episcop insti tut l. 4. c. 3. that the plain assertion of Gods being a Spirit is found but once in the whole Bible and that is in this place which may well be wondred at because God is so often described with hands feet eyes and ears in the form and figure of a Man The spiritual Nature of God is deducible from many places but not any where as I remember asserted totidem verbis but in this Text Some alledge that place 2 Cor. 3.17 the Lord is that Spirit for the proof of it but that seems to have a different sense In the Text the Nature of God is described in that place the operations of God in the Gospel * Amyrald in loc 'T is not the Ministry of Moses or that old Covenant which communicates to you that Spirit it speaks of but it is the Lord Jesus and the Doctrin of the Gospel delivered by him whereby this Spirit and Liberty is dispensed to you He opposes here the Liberty of the Gospel to the Servitude of the Law 'T is from Christ that a Divine Vertue diffuseth it self by the Gospel 't is by him not by the Law that we partake of that Spirit * Suarez de Deo vol. 1. P. 9. Col. 2. The Spirituality of God is as evident as his Being If we grant that God is we must necessarily grant that he cannot be corporeal because a Body is of an imperfect Nature It will appear incredible to any that acknowledge God the first Being and Creator of all things that he should be a massy heavy Body and have Eyes and Ears Feet and hands as we have For the explication of it 1. Spirit is taken various ways in Scripture It signifies sometimes an aereal substance as Psal 11.6 A horrible Tempest Heb. A Spirit of Tempest Sometimes the breath which is a thin substance Gen. 6.17 All Flesh wherein is the breath of Life Heb. Spirit of Life A thin substance though it be material and corporeal is called Spirit And in the bodies of living Creatures that which is the principle of their actions is called Spirits the animal and vital Spirits And the finer parts extracted from Plants and Minerals we call Spirits Those volatile parts separated from that gross matter wherein they were immerst because they come nearest to the nature of an incorporeal substance And from this notion of the word 't is translated to signifie those substances that are purely immaterial as Angels and the Souls of Men. Angels are called Spirits Psal 104.4 who makes his Angels Spirits * Heb. 1.14 And not only good Angels are so called but evil Angels Mark 1.27 Souls of men are called Spirits Eccl. 12. And the Soul of Christ is called so John 19.30 whence God is called the God of the Spirits of all Flesh Numb 22.16 and Spirit is opposed to Flesh Isa
31.3 the Egyptians are Flesh and not Spirit And our Saviour gives us the notion of a Spirit to be something above the nature of a Body Luke 24.39 not having flesh and bones extended parts loads of gross matter 'T is also taken for those things which are active and efficacious because activity is of the nature of a Spirit Caleb had another Spirit Num. 14.24 an active affection The vehement motions of sin are called Spirit Hos 4.12 the Spirit of Whoredoms in that sense that Pro. 29.11 a Fool utters all his mind all his Spirit he knows not how to restrain the vehement motions of his mind So that the notion of a Spirit is that it is a fine immaterial substance an active being that acts it self and other things A meer Body cannot act it self as the Body of Man cannot move without the Soul no more than a Ship can move it self without Wind and Waves So God is called a Spirit as being not a Body not having the greatness figure thickness or length of a Body wholly separate from any thing of flesh and matter We find a Principle within us nobler than that of our Bodies and therefore we conceive the Nature of God according to that which is more worthy in us and not according to that which is the vilest part of our Natures God is a most spiritual Spirit more spiritual than all Angels all Souls * Gerhard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he exceeds all in the nature of Being so he exceeds all in the nature of Spirit He hath nothing gross heavy material in his Essence 2. When we say God is a Spirit 't is to be understood by way of Negation There are two ways of knowing or describing God By way of affirmation affirming that of him in a way of eminency which is excellent in the Creature as when we say God is wise good The other by way of negation when we remove from God in our conceptions what is tainted with imperfection in the Creature * Gamacheus Tom. 1. q. 3. Cap. 1. P. 42. The first ascribes to him whatsoever is excellent the other separates from him whatsoever is imperfect The first is like a Limning which adds one Colour to another to make a comely Picture the other is like a Carving which pares and cuts away whatsoever is superfluous to make a compleat Statue This way of negation is more easie we better understand what God is not than what he is and most of our knowledge of God is by this way As when we say God is infinite immense immutable they are negatives He hath no limits is confined to no place admits of no change * Coccei sum Theol. Cap. 8. When we remove from him what is inconsistent with his Being we do more strongly assert his Being and know more of him when we elevate him above all and above our own capacity And when we say God is a Spirit 't is a negation he is not a Body he consists not of various parts extended one without and beyond another He is not a Spirit so as our Souls are to be the form of any Body A Spirit not as Angels and Souls are but infinitely higher we call him so because in regard of our weakness we have not any other term of excellency to express or conceive of him by We transfer it to God in honour because Spirit is the highest excellency in our nature Yet we must apprehend God above any Spirit since his Nature is so great that he cannot be declared by human speech perceived by human sense or conceived by human understanding The second thing That God is a Spirit * Thes Sedan Part. 2. P. 1â—â—â— Some among the Heathens imagined God to have a Body some thought him to have a Body of Air some a Heavenly Body some a human Body * Vossius Idolol lib. 2. cap. 1. Forbes Instrument l. 1. c. 36. And many of them ascribed bodies to their Gods but bodies without blood without corruption bodies made up of the finest and thinnest Atomes such bodies which if compared with ours were as no bodies The Saddures also who denied all Spirits and yet acknowledged a God must conclude him to be a Body and no Spirit Some among Christians have been of that opinion Tertullian is charged by some and excused by others And some Monks of Egypt were so fierce for this Error that they attempted to kill one Theophilus a Bishop for not being of that Judgment * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wiser Heathens were of another mind and esteemed it an unholy thing to have such imaginations of God * Plutarch incorporalis ratio divinus spiritus Seneca And some Christians have thought God only to be free from any thing of body because he is omnipresent immutable he is only incorporeal and spiritual all things else even the Angels are clothed with bodies though of a neater matter and a more active frame than ours a pure spiritual Nature they allowed to no Being but God Scripture and Reason meet together to assert the spirituality of God Had God had the Lineaments of a Body the Gentiles had not fallen under that accusation of changing his Glory into that of a Corruptible Man * Rom. 1.23 This is signified by the name God gives himself Exod. 3.14 I am that I am a simple pure uncompounded Being without any created mixture as infinitely above the being of Creatures as above the conceptions of Creatures Job 37.23 Touching the Almighty we cannot find him out He is so much a Spirit that he is the Father of Spirits Heb. 12.9 The Almighty Father is not of a Nature inferior to his Children The Soul is a Spirit it could not else exert actions without the assistance of the body as the act of Understanding it self and its own nature the act of willing and willing things against the incitements and interest of the Body It could not else conceive of God Angels and immaterial substances It could not else be so active as with one glance to fetch a compass from Earth to Heaven and by a sudden motion to elevate the understanding from an earthly thought to the thinking of things as high as the highest Heavens If we have this opinion of our Souls which in the nobleness of their acts surmount the Body without which the Body is but a dull unactive piece of clay we must needs have a higher conception of God than to clogg him with any matter though of a finer temper than ours We must conceive of him by the perfections of our Souls without the vileness of our Bodies If God made Man according to his Image we must raise our thoughts of God according to the noblest part of that Image and imagine the Exemplar or Copy not to come short but to exceed the thing copyed by it God were not the most excellent substance if he were not a Spirit Spiritual substances are more excellent than bodily
Essence as in his Veracity and Faithfulness They are perfections belonging to his Nature But if he were not a pure Spirit he could not be immutable by Nature 7. If God were not a pure Spirit He could not be omnipresent He is in Heaven above and the Earth below * Deut. 4.39 He fills Heaven and Earth * Jer. 23.24 The Divine Essence is at once in Heaven and Earth but it is impossible a Body can be in two places at one and the same time Since God is every where he must be spiritual Had he a Body he could not penetrate all things he would be circumscribed in place He could not be every where but in parts not in the whole one member in one place and another in another for to be confined to a particlar place is the property of a Body But since he is diffused through the whole World higher than Heaven deeper than Hell longer than the Earth broader than the Sea * Job 11.8 he hath not any corporeal matter If he had a Body wherewith to fill Heaven and Earth there could be no Body besides his own 'T is the Nature of Bodies to bound one another and hinder the extending of one another Two Bodies cannot be in the same place in the same point of Earth one excludes the other And it will follow hence that we are nothing no substances meer illusions there could be no place for any Body else * Gamacheus Theol. Tom. 1. Quos 3. C. 1. If his Body were as bigg as the World as it must be if with that he filled Heaven and Earth there would not be room for him to move a hand or a foot or extend a finger for there would be no place remaining for the motion 8. If God were not a Spirit he could not be the most perfect Being The more perfect any thing is in the rank of Creatures the more spiritual and simple it is as Gold is the more pure and perfect that hath least mixture of other Metals If God were not a Spirit there would be Creatures of a more excellent Nature than God as Angels and Souls which the Scripture calls Spirits in opposition to Bodies There is more of perfection in the first notion of a Spirit than in the notion of a Body God cannot be less perfect than his Creatures and contribute an excellency of being to them which he wants himself If Angels and Souls possess such an excellency and God want that excellency he would be less than his Creatures and the excellency of the Effect would exceed the excellency of the Cause But every Creature even the highest Creature is infinitely short of the perfection of God for whatsoever excellency they have is finite and limited 't is but a spark from the Sun a drop from the Ocean but God is unboundedly perfect in the highest manner without any limitation and therefore above Spirits Angels the highest Creatures that were made by him An infinite sublimity a pure act to which nothing can be added from which nothing can be taken In him there is light and no darkness * 1 John 1.5 spirituality without any matter perfection without any shadow or taint of imperfection Light pierceth into all things preserves its own purity and admits of no mixture of any thing else with it Question It may be said If God be a Spirit and it is impossible he can be otherwise than a Spirit how comes God so often to have such Members as we have in our Bodies ascribed to him not only a Soul but particular bodily parts as heart arms hands eyes ears face and back-parts And how is it that he is never called a Spirit in plain words but in this Text by our Saviour Answ 'T is true many parts of the Body and natural affections of the human nature are reported of God in Scripture Head * Dan. 7.9 Eyes and Eye-lids * Psal 11.4 Apple of the Eye Mouth c. our Affections also Grief Joy Anger c. But it is to be considered 1. That this is in condescension to our weakness God being desirous to make himself known to Man * Loquitur lex secund ling. filiorum hominum was the H. saying whom he created for his Glory humbles as it were his own Nature to such representations as may sute and assists the capacity of the Creature Since by the condition of our nature nothing erects a notion of it self in our understanding but as it is conducted in by our sence God hath served himself of those things which are most exposed to our sence most obvious to our understandings to give us some acquaintance with his own Nature and those things which otherwise we were not capable of having any notion of As our Souls are linkt with our Bodies so our knowledge is linkt with our sence that we can scarce imagin any thing at first but under a corporeal form and figure till we come by great attention to the Object to make by the help of reason a separation of the spiritual substance from the corporeal fancy and consider it in its own nature We are not able to conceive a Spirit without some kind of resemblance to something below it nor understand the actions of a Spirit without considering the operations of a human Body in its several Members As the Glories of another Life are signified to us by the pleasures of this so the Nature of God by a gracious condescension to our capacities is signified to us by a likeness to our own The more familiar the things are to us which God uses to this purpose the more proper they are to teach us what he intends by them Answ 2. All such representations are to signifie the acts of God as they hear some likeness to those which we perform by those members he ascribes to himself So that those members ascribed to him rather note his visible operations to us than his invisible Nature and signifie that God doth some works like to those which men do by the assistance of those Organs of their Bodies * Amyral de Trin. p. 218. 219. So the wisdom of God is called his Eye because he knows that with his mind which we see with our eyes The efficiency of God is called his Hand and Arm because as we act with our hands so doth God with his Power The divine Efficacies are signified By his eyes and ears we understand his Omniscience by his face the manifestation of his Favour by his mouth the revelation of his Will by his nostrils the acceptation of our Prayers by his bowels the tenderness of his Compassion by his heart the sincerity of his Affections by his hand the strength of his Power by his feet the ubiquity of his Presence And in this he intends instruction and comfort By his eyes he signifies his watchfulness over us By his ears his readiness to hear the crys of the oppressed * Psal 34.15 By his Arm his
his nature in our Spirits rather than our bodies * Petav. Theol. Dog Tom. 1. lib. 2. cap. 1. pa. 104. It was a fancy of Eugubinus that when God set upon the actual Creation of man he took a bodily form for an Exemplar of that which he would express in his work and therefore that the words of Moses * Gen. 1.26 are to be understood of the body of man because there was in Man such a shape which God had then assumed To let alone Gods forming himself a body for that work as a groundless fancy Man can in no wise be said to be the image of God in regard of the substance of his body but beasts may as well be said to be made in the Image of God whose bodies have the same Members as the body of Man for the most part and excell Men in the acuteness of the senses and swiftness of their motion agility of body greatness of strength and in some kind of ingenuities also wherein Man hath been a Scholar to the brutes and beholden to their skill The Soul comes nearest the nature of God as being a Spiritual substance yet considered singly in regard of its Spiritual substance cannot well be said to be the image of God A beast because of its Corporeity may as well be called the image of a Man for there is a greater similitude between man and a brute in the rank of bodies than there can be between God and the highest Angels in the rank of Spirits If it doth not consist in the substance of the Soul much less can it in any similitude of the body This Image consisted partly in the state of man as he had dominion over the Creatures partly in the nature of man as he was an intelligent being and thereby was capable of having a grant of that Dominion but principally in the conformity of the Soul with God in the frame of his Spirit and the holiness of his actions Not at all in the figure and form of his body Physically tho morally there might be as there was a rectitude in the body as an instrument to conform to the holy motions of the soul as the holiness of the soul sparkled in the actions and members of the body If man were like God because he hath a body whatsoever hath a body hath some resemblance to God and may be said to be in part his image But the truth is the essence of all Creatures cannot be an image of the immense essence of God 2. If God be a pure Spirit T is unreasonable to frame any Image or picture of God * Jamblyc protrept cap. 21. Symb. 24. Some Heathens have been wiser in this than some Christians Pythagoras forbad his Scholars to engrave any shape of him upon a Ring because he was not to be comprehended by sense but conceived only in our minds our hands are as unable to fashion him as our eyes to see him * Austin de Civitat Dei lib. 4. cap. 31. out of Varro The ancient Romans worshipped their Gods 170. years before any material representations of them * Tacitus and the Ancient Idolatrous Germans thought it a wicked thing to represent God in a human shape Yet some and those no Romanists labour to defend the making Images of God in the resemblance of man because he is so represented in Scripture he may be * Gerhard loc Comun vol. 4. Exegesis de naturâ Dei cap. 8. § 1. saith one conceived so in our minds and figured so to our sense If this were a good reason why may he not be pictured as a Lyon Horn Eagle Rock since he is under such Metaphors shadowed to us The same ground there is for the one as for the other What tho man be a nobler Creature God hath no more the body of a man than that of an Eagle and some perfections in other Creatures represent some excellencies in his nature and actions which cannot be figur'd by a human shape as strength by the Lyon swiftness and readiness by the wings of the Bird. But God hath absolutely prohibited the making any Image whatsoever of him and that with terrible threatnings Exod. 20.5 I the Lord am a jealous God visiting the iniquities of the Fathers upon their Children and Deut. 5.8 9. After God had given the Israelites the Commandment wherein he forbad them to have any other Gods before him he forbids all figuring of him by the hand of man * Amiraut Morale Christiene Tom. 1. p. 294. not only Images but any likness of him either by things in Heaven in the earth or in the water How often doth he discover his indignation by the Prophets against them that offer to mould him in a Creature form This law was not to serve a particular dispensation or to endure a particular time but it was a declaration of his Will invariable in all places and all times being founded upon the immutable nature of his being and therefore agreeable to the Law of nature otherwise not chargeable upon the Heathens And therefore when God had declared his nature and his works in a stately and Majestick eloquence he demands of them To whom they would liken him or what likeness they would compare unto him Isa 40.18 Where they could find any thing that would be a lively image and resemblance of his infinite excellency Founding it upon the infiniteness of his nature which necessarily implies the Spirituality of it God is infinitely above any Statue and those that think to draw God by a stroak of a pensil or form him by the engravings of Art are more stupid than the Statues themselves To shew the unreasonableness of it Consider 1. T is impossible to fashion any image of God If our more capacious Souls cannot grasp his nature our weaker sense cannot frame his image T is more possible of the two to comprehend him in our minds than to frame him in an image to our sense He inhabits inaccessible light As it is impossible for the eye of man to see him t is impossible for the art of man to paint him upon walls and carve him out of wood None knows him but himself none can describe him but himself * Cocceius sum Theol. cap. 9. pa. 47. § 35. Can we draw a figure of our own Souls and express that part of our selves wherein we are most like to God Can we extend this to any bodily figure and divide it into parts How can we deal so with the Original Copy whence the first draught of our Souls was taken and which is infinitely more Spiritual than Men or Angels No Corporeal thing can represent a Spiritual substance there is no proportion in nature between them God is a simple infinite immense eternal invisible incorruptible being A Statue is a compounded finite limited temporal visible and corruptible body God is a living Spirit but a Statue nor sees nor hears nor perceives any thing But suppose God
a Wilderness become Waters and speak a Chaos into a beautiful frame of Heaven and Earth He can act our souls with infinite more ease than our souls can act our bodies he can fix in us what motions frames inclinations he pleases he can come and settle in our hearts with all his Treasures 'T is an encouragement to confide in him when we petition him for spiritual Blessings As he is a Spirit he is possessed with spiritual Blessings * Eph. 1.3 A Spirit delights to bestow things sutable to its Nature do Bodies are to communicate what is agreeable to theirs As he is a Father of Spirits we may go to him for the Welfare of our Spirits he being a Spirit is as able to repair our Spirits as he was to create them As he is a Spirit he is indefatigable in acting The members of the body tire and flagg but whoever heard of a Soul wearied with being active Whoever heard of a weary Angel In the purest Simplicity there is the greatest Power the most efficacious Goodness the most reaching Justice to affect the Spirit that can insinuate it self every where to punish wickedness without weariness as well as to comfort goodness God is active because he is Spirit and if we be like to God the more spiritual we are the more active we shall be 6. Inference God being a Spirit is immortal His being immortal and being invisible are joyned together * 1 Tim. 1.17 Spirits are in their nature incorruptible they can only perish by that hand that framed them Every compounded thing is subject to mutation but God being a pure and simple Spirit is without corruption without any shadow of change * James 1.17 Where there is composition there is some kind of repugnancy of one part against the other and where there is repugnancy there is a capability of dissolution God in regard of his infinite spirituality hath nothing in his own nature contrary to it can have nothing in himself which is not himself The world perishes friends change and are dissolved bodies moulder because they are mutable God is a Spirit in the highest excellency and glory of Spirits nothing is beyond him nothing above him no contrariety within him This is our comfort if we devote our selves to him this God is our God this Spirit is our Spirit this is our all our immutable our incorruptible support a Spirit that cannot die and leave us 7. Inference If God be a Spirit we see how we can only converse with him by our Spirits Bodies and Spirits are not sutable to one another We can only see know embrace a Spirit with our Spirits He judges not of us by our corporeal actions nor our external devotions by our masks and disguises He fixes his eye upon the frame of the heart bends his ear to the groans of our Spirits He is not pleased with outward pomp He is not a Body therefore the beauty of Temples delicacy of Sacrifices fumes of Incense are not grateful to him by those or any external action we have no communion with him A Spirit when broken is his delightful Sacrifice * Psal 51.17 We must therefore have our Spirits fitted for him be renewed in the spirit of our minds * Eph. 4.23 that we may be in a posture to live with him and have an intercourse with him We can never be united to God but in our Spirits Bodies unite with Bodies Spirits with Spirits The more spiritual any thing is the more closely doth it unite Air hath the closest union nothing meets together sooner than that when the parts are divided by the interposition of a body 8. Inference If God be a Spirit he can only be the true satisfaction of our Spirits Spirit can only be fill'd with Spirit Content flows from likeness and sutableness As we have a resemblance to God in regard of the spiritual nature of our Soul so we can have no satisfaction but in him Spirit can no more be really satisfied with that which is corporeal than a beast can delight in the company of an Angel Corporeal things can no more fill a hungry Spirit than pure Spirit can feed an hungry Body God the highest Spirit can only reach out a full content to our spirits Man is Lord of the Creation nothing below him can be fit for his converse nothing above him offers it self to his converse but God We have no correspondence with Angels The influence they have upon us the protection they afford us is secret and undiscern'd but God the highest Spirit offers himself to us in his Son in his Ordinances is visible in every Creature presents himself to us in every providence to him we must seek in him we must rest God had no rest from the Creation till he had made Man and Man can have no rest in the Creation till he rests in God * Psal 90.1 God only is our dwelling place our Souls should only long for him our Souls should only wait upon him * Psal 63.1 The Spirit of Man never riseth to its original glory till it be carried up on the wings of Faith and Love to its original Copy The face of the Soul looks most beautiful when it is turned to the face of God the Father of Spirits when the derived Spirit is fixed upon the original Spirit drawing from it Life and Glory Spirit is only the receptacle of Spirit God as Spirit is our Principle we must therefore live upon him God as Spirit hath some resemblance to us as his Image we must therefore only satisfie our selves in him 9. Inference If God be a Spirit we should take most care of that wherein we are like to God Spirit is nobler than Body we must thererefore value our Spirits above our Bodies The Soul as Spirit partakes more of the Divine Nature and deserves more of our choycest cares If we have any love to this Spirit we should have a real affection to our own Spirits as bearing a stamp of the spiritual Divinity the chiefest of all the works of God as it is said of Behemoth Job 40.19 .. That which is most the Image of this immense Spirit should be our Darling So David calls his Soul Psal 35.17 Shall we take care of that wherein we partake not of God and not delight in the Jewel which hath his own Signature upon it God was not only the Framer of Spirits and the End of Spirits but the Copy and Exemplar of Spirits God partakes of no corporeity he is pure Spirit But how do we act as if we were only matter and body We have but little kindness for this great Spirit as well as our own if we take no care of his immediate offspring since he is not only Spirit but the Father of Spirits * Heb. 12.9 10. Inference If God be a Spirit let us take heed of those sins which are spiritual Paul distinguisheth between the filth of the Flesh and that of
the Spirit * 2 Cor. 7.1 By the one we defile the Body by the other we defile the Spirit which in regard of its Nature is of kin to the Creator To wrong one who is neer of kin to a Prince is worse than to injure an inferior Subject When we make our Spirits which are most like to God in their Nature and framed according to his Image a stage to act vain imaginations wicked desires and unclean affections we wrong God in the excellency of his Work and reflect upon the nobleness of the Patern we wrong him in that part where he hath stampt the most signal Character of his own spiritual nature we defile that whereby we have only converse with him as a Spirit which he hath ordered more immediately to represent him in this Nature than all corporeal things in the world can and make that Spirit with whom we desire to be joyned unfit for such a knot Gods Spirituality is the root of his other perfections We have already heard he could not be infinite omnipresent immutable without it Spiritual sins are the greatest root of bitterness within us As grace in our Spirits renders us more like to a spiritual God so spiritual sins bring us into a conformity to a degraded Devil * Eph. 2.2 3. Carnal sins change us from men to brutes and spiritual sins devest us of the Image of God for the Image of Satan We should by no means make our Spirits a Dung-hill which bear upon them the Character of the spiritual Nature of God and were made for his residence Let us therefore behave our selves towards God in all those ways which the spiritual nature of God requires us A DISCOURSE OF Spiritual Worship HAVING thus dispatcht the first proposition God is a Spirit It will not be amiss to handle the inference our Saviour makes from that proposition which is the second observation propounded Doct. That the Worship due from us to God ought to be Spiritual and Spiritually performed Spirit and Truth are understood variously Either we are to Worship God 1. Not by legal ceremonies The Evangelical administration being called Spirit in opposition to the legal ordinances as carnal and Truth in opposition to them as typical As the whole Judaical service is called flesh so the whole Evangelical service is called Spirit Or Spirit may be opposed to the worship at Jerusalem as it was carnal Truth to the worship on the Mount Gerizim because it was false They had not the true object of worship nor the true Medium of worship as those at Jerusalem had Their worship should cease because it was false and the Jewish worship should cease because it was carnal There is no need of a Candle when the Sun spreads it beams in the Air no need of those Ceremonies when the Sun of righteousness appeared They only served for Candles to instruct and direct men till the time of his coming The shadows are chased away by the displaying the substance so that they can be of no more use in the worship of God since the end for which they were instituted is expired and that discovered to us in the Gospel which the Jews sought for in vain among the baggage and stuff of their Ceremonies 2. With a Spiritual and sincere frame In Spirit i. e. with Spirit with the inward operations of all the faculties of our Souls and the cream and flower of them And the reason is because there ought to be a worship sutable to the nature of God And as the worship was to be Spiritual so the exercise of that worship ought to be in a Spiritual manner * Lingend Tom. 2. p. 777. It shall be a worship in Truth because the true God shall be adored without those vain imaginations and phantastick resemblances of him * Taylors Exemplar Preface § 30. which were common among the blind Gentiles and contrary to the glorious nature of God and unworthy ingredients in Religious services It shall be a worship in Spirit without those carnal rites the degenerate Jews rested on Such a posture of Soul which is the life and ornament of every service God looks for at your hands There must be some proportion between the object adored and the manner in which we adore it It must not be a meer Corporeal worship because God is not a body but it must rise from the Center of our Soul because God is a Spirit If he were a body a bodily worship might sute him Images might be fit to represent him but being a Spirit our bodily services enter us not into communion with him Being a Spirit we must banish from our minds all carnal imaginations of him and separate from our Wills all cold and dissembled affections to him We must not only have a loud voice but an elevated Soul not only a bended knee but a broken heart not only a supplicating tone but a groaning Spirit not only a ready ear for the word but a receiving heart and this shall be of greater value with him than the most costly outward services offered at Gerizim or Jerusalem Our Saviour certainly meant not by worshipping in Spirit only the matter of the Evangelical service as opposed to the legal administration without the manner wherein it was to be performed T is true God always sought a worship in Spirit he expected the heart of the worshipper should joyn with his instituted rights of adoration in every exercise of them But he expects such a carriage more under the Gospel administration because of the clearer discoveries of his nature made in it and the greater assistances conveyed by it I shall therefore 1. Lay down some general propositions 2. Shew what this Spiritual worship is 3. Why we must offer to God a Spiritual service 4. The Vse 1. Some general propositions Proposition 1. First The right exercise of worship is founded upon and riseth from the Spirituality of God * Ames medul lib. 2. cap. 4. § 20. The first ground of the worship we render to God is the infinite excellency of his nature which is not only one attribute but results from all For God as God is the object of worship and the Notion of God consists not in thinking him wise good just but all those infinitely beyond any Conception And hence it follows that God is an object infinitely to beloved and honoured His goodness is sometimes spoken of in Scripture as a motive of our homage Psal 130.4 There is forgiveness with thee that thou maist be feared Fear in the Scripture dialect signifies the whole worship of God Acts 10.35 But in every Nation he that fears him is accepted of him * So 2 Kings 17.32 33. If God should act towards men according to the rigors of his Justice due to them for the least of their Crimes there could be no exercise of any affection but that of despair which could not engender a worship of God which ought to be joyned with love not
with hatred The beneficence and patience of God and his readiness to pardon men is the reason of the honour they return to him And this is so evident a motive that generally the Idolatrous world rankt those Creatures in the number of their Gods which they perceived useful and neficial to man-kind as the Sun and Mooâ— the Aegyptians the Ox c. And the more beneficial any thing appeared to mankind the higher station men gave it in the rank of their deities and bestowed a more peculiar and solemn worship upon it Men worshipped God to procure or continue his favour which would not have been acted by them had they not conceived it a pleasing thing to him to be merciful and gracious Sometimes his Justice is proposed to us as a motive of worship Heb. 12.28 29. Serve God with Reverence and Godly fear for our God is a consuming fire which includes his holiness whereby he doth hate sin as well as his wrath whereby he doth punish it Who but a mad and totally brutish person or one that was resolved to make war against heaven could behold the effects of Gods anger in the world consider him in his Justice as a consuming fire and despise him and rather be drawn out by that consideration to blasphemy and despair than to seek all ways to appease him Now tho the infinite power of God his unspeakable wisdom his incomprehensible goodness the holiness of his nature the vigilance of his Providence the bounty of his hand signifie to man that he should love and honour him and are the motives of worship yet the Spirituality of his nature is the rule of worship and directs us to render our duty to him with all the powers of our Soul As his goodness beams out upon us worship is due in Justice to him and as he is the most excellent nature veneration is due to him in the highest manner with the choicest affections So that indeed the Spirituality of God comes chiefly into consideration in matter of worship All his perfections are grounded upon this He could not be infinite immutable omniscient if he were a Corporeal being * Amirald dissert 6. disp 1. pa. 11. We cannot give him a worship unless we Judge him worthy excellent and deserving a worship at our hands And we cannot Judge him worthy of a worship unless we have some apprehensions and admirations of his infinite vertues And we cannot apprehend and admire those perfections but as we see them as causes shining in their effects When we see therefore the frame of the world to be the work of his power the order of the world to be the fruit of his wisdom and the usefulness of the world to be the product of his goodness We find the motives and reasons of worship and weighing that this power wisdom goodness infinitely transcend any corporeal nature we find a rule of worship that it ought to be offered by us in a manner sutable to such a nature as is infinitely above any bodily Being His being a Spirit declares what he is his other perfections declare what kind of Spirit he is All Gods perfections suppose him a Spirit all center in this His wisdom doth not suppose him merciful or his mercy suppose him omniscient There may be distinct notions of those but all suppose him to be of a spiritual nature How cold and frozen will our devotions be if we consider not his omniscience whereby he discerns our hearts How carnal will our services be if we consider him not as a pure Spirit * Amyraut de Relig. In our offers to and transactions with men we deal not with them as meer Animals but as rational Creatures and we debase their natures if we treat them otherwise And if we have not raised apprehensions of Gods spiritual nature in our treating with him but allow him only such frames as we think fit enough for men we debase his spirituality to the littleness of our own Being We must therefore possess our Souls with this we shall else render him no better than a fleshly service We do not much concern our selves in those things of which we are either utterly ignorant or have but slight apprehensions of That is the first Proposition The right exercise of worship is grounded upon the spirituality of God Propos 2. This spiritual worship of God is manifest by the light of Nature to be due to him In reference to this consider 1. The outward means or matter of that worship which would be acceptable to God was not known by the light of Nature The Law for a Worship and for a spiritual worship by the faculties of our Souls was natural and part of the Law of Creation though the determination of the particular acts whereby God would have this homage testified was of positive institution and depended not upon the Law of Creation Though Adam in Innocence knew God was to be worshipped yet by Nature he did not know by what outward acts he was to pay this respect or at what time he was more solemnly to be exercised in it than at another This depended upon the directions God as the soveraign Governour and Law-giver should prescribe You therefore find the positive institutions of the Tree of the knowledge of Good and Evil and the determination of the time of worship Gen. 2.3.17 Had there been any such notion in Adam naturally as strong as that other that a worship was due to God there would have been found some reliques of these modes universally consented to by Mankind as well as of the other But though all Nations have by an universal consent concurred in the acknowledgment of the Being of God and his right to adoration and the obligation of the Creature to it and that there ought to be some publick rule and polity in matters of Religion for no Nation hath been in the world without a worship and without external acts and certain ceremonies to signifie that worship yet their modes and rites have been as various as their climates unless in that common notion of sacrifices not descending to them by nature but tradition from Adam and the various ways of worship have been more provoking than pleasing Every Nation suted the kind of worship to their particular ends and polities they designed to rule by How God was to be worshipped is more difficult to be discerned by Nature with its eyes out than with its eyes clear * King on Jonah P. 63. The pillars upon which the worship of God stands cannot be discerned without revelation no more than blind Sampson could tell where the pillars of the Philistians Theatre stood without one to conduct him What Adam could not see with his sound eyes we cannot with our dim eyes He must be told from Heaven what worship was fit for the God of Heaven 'T is not by Nature that we can have such a full prospect of God as may content and quiet us This is the noble
that we might now serve God in a more spiritual manner and with more spiritual frames 6. Proposition The Service and worship the Gospel settles is spiritual and the performance of it more spiritual Spirituality is the Genius of the Gospel as Carnality was of the Law the Gospel is therefore called Spirit We are abstracted from the imployments of Sense and brought neerer to a Heavenly State The Jews had Angels Bread poured upon them we have Angels Service prescribed to us the Praises of God Communion with God in Spirit through his Son Jesus Christ and stronger foundations for spiritual affections 'T is called a reasonable service * Rom. 12.1 t is suted to a rational nature tho it finds no friendship from the Corruption of reason It prescribes a service fit for the reasonable faculties of the Soul and advanceth them while it employs them The word reasonable may be translated word service * V. Hammond in loc as well as reasonable service an Evangelical service in opposition to a Law service All Evangelical service is reasonable and all truly reasonable service is Evangelical The matter of the worship is Spiritual it consists in love of God faith in God recourse to his goodness Meditation on him and Communion with him It lays aside the Ceremonial Spiritualizeth the moral The Commands that concerned our duty to God as well as those that concerned our duty to our Neighbour were reduced by Christ to their Spiritual intention The Motives are Spiritual t is a state of more grace as well as of more truth * John 1.17 supported by Spiritual promises beaming out in Spiritual priviledges heaven comes down in it to Earth to Spiritualize Earth for Heaven The manner of worship is more Spiritual higher flights of the Soul stronger ardours of affections sincerer aims at his glory mists are removed from our minds Cloggs from the Soul more of love than fear faith in Christ kindles the affections and works by them The assistances to Spiritual worship are greater The Spirit doth not drop but is plentifully poured out It doth not light sometimes upon but dwells in the heart Christ suted the Gospel to a Spiritual heart and the Spirit changeth a carnal heart to make it fit for a Spiritual Gospel He blows upon the Garden and causes the spices to flow forth And often makes the Soul in worship like the Chariots of Aminadab in a quick and nimble motion Our blessed Lord and Saviour by his death discovered to us the nature of God and after his ascension sent his Spirit to fit us for the worship of God and converse with him One Spiritual Evangelical believing breath is more delightful to God than millions of Altars made up of the richest pearls and smoaking with the costliest oblations because it is Spiritual And a mite of Spirit is of more worth than the greatest weight of flesh One holy Angel is more excellent than a whole world of meer bodies 7. Proposition Yet the worship of God with our bodies is not to be rejected upon the account that God requires a Spiritual worship Tho we must perform the weightier duties of the Law yet we are not to omit and leave undone the lighter precepts Since both the Magnalia and minutula legis the greater and the lesser duties of the Law have the stamp of Divine authority upon them As God under the Ceremonial Law did not Command the worship of the body and the observation of outward rites without the engagement of the Spirit so neither doth he Command that of the Spirit without the peculiar attendance of the body The Schwelk sendians denied bodily worship And the indecent postures of many in publick attendance intimate no great care either of Composing their bodies or Spirits A morally discomposed body intimates a tainted heart Our Bodies as well as our Spirits are to be presented to God * Rom. 12.1 Our bodies in lieu of the Sacrifices of Beasts as in the Judaical institutions body for the whole man a living Sacrifice not to be slain as the Beasts were but living a new life in a holy posture with Crucified affections This is the inference the Apostle makes of the priviledges of Justification Adoption Coheirship with Christ which he had before discoursed of Priviledges conferred upon the person and not upon a part of man 1. Bodily worship is due to God He hath a right to an Adoration by our bodies as they are his by Creation his right is not diminisht but increased by the blessing of Redemption 1 Cor. 6.20 For you are bought with a price therefore glorifie God in your bodies and your Spirits which are Gods The Body as well as the Spirit is redeemed since our Saviour suffered Crucifixion in his body as well as Agonies in his Soul Body is not taken here for the whole man as it may be in Rom. 12. But for the material part of our nature it being distinguisht from the Spirit If we are to render to God an obedience with our bodies we are to render him such Acts of worship with our bodies as they are capable of As God is the Father of Spirits so he is the God of all flesh Therefore the flesh he hath framed of the Earth as well as the noble portion he hath breathed into us cannot be denyed him without apalpable in justice The service of the body we must not deny to God unless we will deny him to be the author of it and the exercise of his providential care about it The mercies of God are renewed every day upon our bodies as well as our Souls and therefore they ought to express a fealty to God for his bounty everyday * Sherman's Greek in the Temple pa. 61.62 both are from God both should be for God Man consists of Body and Soul the service of Man is the service of both The body is to be Sanctified as well as the Soul and therefore to be offered to God as well as the Soul Both are to be glorified both are to glorifie As our Saviours Divinity was manifested in his body so should our Spirituality in ours To give God the service of the body and not of the Soul is hypocrisie to give God the service of the Spirit and not of the body is sacriledge to give him neither Atheism If the only part of man that is visible were exempted from the service of God there could be no visible Testimonies of piety given upon any occasion Since not a moiety of man but the whole is Gods Creature he ought to pay a homage with the whole and not only with a moiety of himself 2. Worship in societies is due to God but this cannot be without some bodily expressions The law of nature doth as much direct men to combine together in publick societies for the acknowledgment of God as in Civil Communities for self preservation and order And the notice of a society for Religion is more Ancient than the mention of
Civil associations for Politick Government Gen. 4.26 Then began men to call upon the name of the Lord viz. In the time of Seth. No question but Adam had worshipped God before as well as Abel and a Family-Religion had been preserved but as mankind increased in distinct Families they knit together in Companies to solemnize the worship of God * Stillingfleet's Irenicum cap. 1. § 1. pa. 23. Hence as some think those that incorporated together for such ends were called the Sons of God Sons by profession tho not Sons by Adoption As those of Corinth were Saints by profession tho in such a Corrupted Church they could not be all so by regeneration yet Saints as being of a Christian society and calling upon the name of Christ that is worshipping God in Christ tho they might not be all Saints in Spirit and Practise So Cain and Abel met together to worship Gen 4.3 at the end of the days at a set time God setled a publick worship among the Jews instituted Synagogues for their Convening together whence call'd the Synagogues of God * Psa 74.8 The Sabbath was instituted to acknowledge God a Common Benefactor Publick worship keeps up the Memorials of God in a world prone to Atheism and a sense of God in a heart prone to forgetfulness The Angels sung in Company not singly at the Birth of Christ * Luke 2.13 and praised God not only with a simple elevation of their Spiritual nature but audibly by forming a voice in the air Affections are more lively Spirits more raised in publick than private God will Credit his own ordinance Fire increaseth by laying together many Coals on one place so is devotion inflamed by the union of many hearts and by a joynt presence Nor can the approach of the last day of Judgment or particular Judgments upon a Nation give a Writ of ease from such assemblies Heb. 10.25 Not forsaking the assembling our selves together but so much the more as you see the day approaching Whether it be understood of the day of Judgment or the day of the Jewish destruction and the Christian persecution the Apostle uses it as an argument to quicken them to the observance not to encourage them to a neglect Since therefore natural light informs us and Divine institution Commands us publickly to acknowledge our selves the Servants of God it implies the service of the body Such acknowledgments cannot be without visible Testimonies and outward exercises of devotion as well as inward affections This promotes Gods honour checks others prophaness allures men to the same expressions of duty And tho there may be hypocrisy and an outward garb without an inward frame yet better a moiety of worship than none at all better acknowledge Gods right in one than disown it in both 3. Jesus Christ the most Spiritual worshipper worshipt God with his body He Prayed orally and kneeled Father if it be thy Will c. * Luke 22.41 42. He blessed with his mouth Father I thank thee * Mat. 11.26 He lifted up his eyes as well as elevated his Spirit when he praised his Father for mercy received or begged for the blessings his Disciples wanted * John 11.41 John 12.1 The strength of the Spirit must have vent at the outward members The holy men of God have employed the body in significant expressions of worship Abraham in falling on his face Paul in kneeling employing their Tongues lifting up their hands Tho Jacob was bedrid yet he would not worship God without some devout expression of Reverence t is in one place leaning upon his staff * Heb. 11.21 in another bowing himself upon his beds head * Gen. 47.31 The reason of the diversity is in the Heb. word which without vowels may be red Mittah a bed or Matteh a staff howsoever both signifie a Testimony of adoration by a reverent gesture of the body Indeed in Angels and separated Souls a worship is performed purely by the Spirit but whiles the Soul is in conjunction with the body it can hardly perform a serious act of worship without some tincture upon the outward man and reverential composure of the body Fire cannot be in the clothes but it will be felt by the members nor flames be pent up in the Soul without bursting out in the body The heart can no more restrain it self from breaking out than Joseph could enclose his affections without expressing them in tears to his Brethren * Gen. 45.1 2. We Believe and therefore speak * 2 Cor. 4.13 To conclude God hath appointed some parts of worship which cannot be performed without the body as Sacraments we have need of them because we are not wholly spiritual and incorporeal Creatures The Religion which consists in externals only is not for an intellectual nature A worship purely intellectual is too sublime for a nature allyed to sense and depending much upon it The Christian mode of worship is proportioned to both It makes the sense to assist the mind and elevates the spirit above the sense Bodily worship helps the spiritual The members of the body reflect back upon the heart the voice bars distractions the tongue sets the heart on fire in good as well as in evil T is as much against the light of nature to serve God without external significations as to serve him only with them without the intention of the mind As the invisible God declares himself to men by visible works and signs so should we declare our invisible frames by visible expressions God hath given us a soul and body in conjunction and we are to serve him in the same manner he hath framed us 2. The second thing I am to shew is what Spiritual worship is In general the whole Spirit is to be employed The name of God is not sanctifyed but by the engagement of our Souls Worship is an Act of the understanding applying it self to the knowledge of the excellency of God and actual thoughts of his Majesty recognizing him as the supreme Lord and Governour of the world which is natural knowledge beholding the glory of his Attributes in the Redeemer which is Evangelical knowledge This is the sole act of the Spirit of Man The same reason is for all our worship as for our thanksgiving This must be done with understanding Psal 47.7 Sing ye praise with understanding with a knowledge and sense of his greatness goodness and Wisdom T is also an act of the Will whereby the Soul adores and reverenceth his Majesty is ravisht with his amiableness embraceth his goodness enters it self into an intimate Communion with this most lovely object and pitcheth all his affections upon him We must worship God understandingly t is not else a reasonable service The nature of God and the Law of God abhor a blind offering we must worship him heartily else we offer him a dead Sacrifice A reasonable service is that wherein the mind doth truly act something with God
approach to the Object of the Souls affection Love is appetitus unionis The more love the more delight in the approachings of God to the Soul or the out-goings of the Soul to God As the Object of Worship is amiable in a spiritual eye so the â—â—â—hs tending to a communion with this Object are delightful in the exercise Where there is no delight in a duty there is no delight in the object of the duty The more of grace the more of pleasure in the actings of it As the more of nature there is in any natural Agent the more of pleasure in the Act So the more heavenly the Worship the more spiritual Delight is the frame and temper of Glory A heart filled up to the brim with joy is a heart filled up to the brim with the Spirit Joy is the fruit of the Holy-Ghost * Gal. 5.22 1. Not the joy of Gods dispensation flowing from God but a gracious active joy streaming to God There is a joy when the Comforts of God are dropt into the Soul as Oyle upon the Wheel which indeed makes the faculties move with more speed and activity in his service like the Chariots of Aminadab And a Soul may serve God in the strength of this taste and its delight terminated in the sensible comfort This is not the joy I mean but such a joy that hath God for its Object delighting in him as the term in worship as the way to him The first is Gods dispensation the other is our duty The first is an act of Gods favour to us the second a sprout of habitual grace in us The Comforts we have from God may elevate our duties but the grace we have within doth spiritualize our duties 2. Nor is every delight an argument of a spiritual service All the the requisites to worship must be taken in A man may invent a worship and delight in it as Micah in the adoration of his Idol when he was glad he had got both an Ephod and a Levite * Judges 17. As a man may have a contentment in Sin so he may have a contentment in Worship not because it is a worship of God but the worship of his own invention agreeable to his own humor and design as Isa 58.2 't is said they delighted in approaching to God but it was for carnal ends Novelty ingenders Complacency but it must be a worship wherein God will delight and that must be a worship according to his own Rule and infinite Wisdom and not our shallow fancies God requires a cheerfulness in his service especially under the Gospel where he sits upon a Throne of Grace discovers himself in his amiableness and acts the Covenant of Grace and the sweet relation of a Father The Priests of old were not to fully themselves with any sorrow when they were in the exercise of their functions God put a bar to the natural affections of Aaron and his Sons when Nadab and Abihu had been cut off by a severe hand of God * Lev. 10.6 Every true Christian in a higher order of Priest-hood is a person dedicated to joy and peace offering himself a lively Sacrifice of praise and thanksgiving And there is no Christian duty but is to be set off and seasoned with cheerfulness He that loves a cheerful Giver in acts of Charity requires no less a cheerful Spirit in acts of Worship As this is an ingredient in worship so it is the means to make your Spirits intent in worship When the heart triumphs in the consideration of Divine excellency and goodness it will be angry at any thing that offers to jogg and disturb it 8. Spiritual worship is to be performed though with a delight in God yet with a deep reverence of God The Gospel in advancing the spirituality of worship takes off the terror but not the reverence of God which is nothing else in its own nature but a due and high esteem of the excellency of a thing according to the nature of it And therefore the Gospel presenting us with more illustrious notices of the glorious nature of God is so far from indulging any disesteem of him that it requires of us a greater reverence sutable to the hight of its discovery above what could be spell'd in the Book of Creation The Gospel worship is therefore exprest by trembling Hos 11.10 They shall walk after the Lord he shall roar like a Lion when he shall roar then the Children shall tremble from the West When the Lion of the Tribe of Judah shall lift up his powerful voice in the Gospel the Western Gentiles shall run trembling to walk after the Lord. God hath alway attended his greatest manifestations with remarkable Characters of Majesty to create a reverence in his Creature He caused the wind to March before him to cut the Mountain when he manifested himself to Elijah 1 Kings 19.11 A Wind and a Cloud of Fire before that magnificent Vision to Ezekiel Ezek. 1.4 5. Thunders and Lightnings before the giving the Law Exod. 19.18 And a mighty wind before the giving the Spirit Acts 2. God requires of us an aw of him in the very act of performance The Angels are pure and cannot fear him as Sinners but in reverence they cover their Faces when they stand before him * Isa 6.2 His power should make us reverence him as we are Creatures His Justice as we are Sinners His goodness as we are restored Creatures * Daille Sur. 3. Jean P. 150. God is clothed with unspeakable Majesty the glory of his face shines brighter than the Lights of Heaven in their beauty Before him the Angels tremble and the Heavens melt we ought not therefore to come before him with the Sacrifice of Fools nor tender a duty to him without falling low upon our faces and bowing the knees of our hearts in token of reverence Not a slavish fear like that of Devils but a Godly fear like that of Saints * Heb. 12.28 joyned with a sense of an unmoveable Kingdom becomth us And this the Apostle calls a grace necessary to make our service acceptable And therefore the grace necessary to make it spiritual since nothing finds admission to God but what is of a spiritual nature The consideration of his glorious nature should imprint an awful respect upon our Souls to him His goodness should make his Majesty more adorable to us as his Majesty makes his goodness more admirable in his condescensions to us As God is a Spirit our worship must be spiritual and being he is the supream Spirit our worship must be reverential We must observe the State he takes upon him in his Ordinances He is in Heaven we upon the Earth we must not therefore be hasty to utter any thing before God Eccles 5.7 Consider him a Spirit in the highest Heavens and our selves Spirits dwelling in a dreggy Earth Loose and garish frames debase him to our own quality Slight postures of Spirit intimate him to
and as a stone in things relating to the Donor of them as a man with his mind about him in the affairs of the world as a Beast without reason in his acts towards God If a man did not employ his reason in other things he would be an unprofitable Creature in the world If he do not employ his spiritual faculties in worship he denies them the proper end and use for which they were given him 't is a practical denial that God hath given him a Soul and that God hath any right to the exercise of it If there were no worship appointed by God in the world the natural inclination of man to some kind of Religion would be in vain and if our inward faculties were not employed in the duties of Religion they would be in vain The true end of God in the endowment of us with them would be defeated by us as much as lies in us if we did not serve him with that which we have from him solely at his own cost As no man can with reason conclude that the Rest commanded on the Sabbath and the Sanctification of it was only a rest of the body that had been performed by the Beasts as well as Men but some higher end was aimed at for the rational Creature So no man can think that the Command for worship terminated only in the presence of the Body that God should give the Command to Man as a reasonable Creature and expect no other service from him than that of a Brute God did not require a worship from man for any want he had or any essential honour that could accrue to him but that men might testifie their gratitude to him and dependance on him 'T is the most horrid ingratitude not to have lively and deep sentiments of gratitude after such obligations and not to make those due acknowledgments that are proper for a rational Creature Religion is the highest and choicest act of a reasonable Creature No Creature under Heaven is capable of it that wants reason As it is a violation of reason not to worship God so it is no less a violation of reason not to worship him with the Heart and Spirit It is a high dishonour to God and defeats him not only of the service due to him from Man but that which is due to him from all the Creatures Every Creature as it is an effect of Gods Power and Wisdom doth passively worship God that is it doth afford matter of adoration to man that hath reason to collect it and return it where it is due Without the exercise of the Soul we can no more hand it to God than without such an exercise we can gather it from the Creature So that by this neglect the Creatures are restrained from answering their chief end they cannot pay any service to God without man nor can man without the employment of his rational faculties render a homage to God any more than beasts can This engagement of our inward power stands firm and unviolable let the modes of worship be what they will or the changes of them by the Soveraign Authority of God never so frequent this could not expire or be changed as long as the nature of Man endured As Man had not been capable of a Command for Worship unless he had been endued with spiritual faculties so he is not active in a true practice of Worship unless they be imployed by him in it The constitution of Man makes this manner of worship perpetually obligatory and the oblation can never cease till man cease to be a Creature furnisht with such faculties In our worship therefore if we would act like rational Creatures we should extend all the powers of our Souls to the utmost pitch and essay to have apprehensions of God equal to the excellency of his Nature which though we may attempt we can never attain Reason 3. Without this engagement of our Spirits no act is an act of worship True worship being an acknowledgment of God and the perfections of his Nature results only from the Soul that being only capable of knowing God and those perfections which are the object and motive of worship The posture of the body is but to testifie the inward temper and affection of the mind If therefore it testifies what it is not 't is a lye and no worship The cringes a Beast may be taught to make to an Altar may as well be called Worship since a man thinks as little of that God he pretends to honour as the beast doth of the Altar to which he bowes Worship is a reverent remembrance of God and giving some honour to him with the intention of the Soul It cannot justly have the name of Worship that wants the essential part of it 'T is an ascribing to God the glory of his Nature an owning subjection and obedience to him as our soveraign Lord This is as impossible to be performed without the Spirit as that there can be life and motion in a body without a Soul 'T is a drawing neer to God not in regard of his essential presence so all things are neer to God but in an acknowledgement of his excellency which is an act of the Spirit without this the worst of men in a place of worship are as neer to God as the best The necessity of the conjunction of our Soul ariseth from the nature of worship which being the most serious thing we can be employed in the highest converse with the highest object requires the choicest temper of Spirit in the performance That cannot be an act of worship which is not an act of Piety and Vertue but there is no act of vertue done by the members of the Body without the concurrence of the Powers of the Soul We may as well call the presence of a dead Carcass in a place of worship an act of Religion as the presence of a living body without an intent Spirit The separation of the Soul from one is natural the other moral that renders the body lifeless but this renders the act loathsome to God As the being of the Soul gives life to the Body so the operation of the Soul gives life to the actions As he cannot be a man that wants the form of a man a rational Soul so that cannot be a worship that wants an essential part the act of the Spirit God will not vouchsafe any acts of man so noble a title without the requisite qualifications Hos 5.6 They shall go with their Flocks and their Herds to seek the Lord c. A multitude of Lambs and Bullocks for Sacrifice to appease Gods Anger God would not give it the title of worship though instituted by himself when it wanted the qualities of such a service The Spirit of Whoredom was in the midst of them v. 4. In the judgment of our Savior it is a vain worship when the Traditions of Men are taught for the Doctrins of God * Mat. 15.9 and no
will to please him longings to enjoy him as a holy and sanctifying God in his Ordinances as well as a blessed and glorified God in Heaven What do we expect in our approaches from him That which may make divine impressions upon us and more exactly conform us to the divine nature Or do we design nothing but an empty formality a rowling eye and a filling the Air with a few words without any openings of heart to receive the incomes which according to the nature of the duty might be conveyed to us Can this be a spiritual worship The Soul then closely waits upon him when its expectation is only from him Psal 62.6 Are our hearts seasoned with a sense of sin a sight of our spiritual wants raised notions of God glowing affections to Him strong appetite after a spiritual fulness Do we rouze up our sleepy Spirits and make a Covenant with all that is within us to attend upon him So much as we want of this so much we come short of a spiritual worship In Psal 57.7 My heart is fixed oh God my heart is fixed David would fix his heart before he would engage in a praising act of worship He appeals to God about it and that with doubling the expression as being certain of an inward preparedness Can we make the same appeals in a fixation of Spirit 2. How are our hearts fixed upon him How do they cleave to him in the duty Do we resign our Spirits to God and make them an intire Holocaust a whole burnt-offering in his worship Or do we not willingly admit carnal thoughts to mix themselves with spiritual duties and fasten our minds to the Creature under pretences of directing them to the Creator Do we not pass a meer complement on God by some superficial act of devotion while some covetous envious ambitious voluptuous imagination may possess our minds Do we not invert Gods Order and worship a Lust instead of God with our Spirits that should not have the least service either from our Souls or Bodies but with a spiritual disdain be sacrificed to the just indignation of God How often do we fight against his Will while we cry hail Master instead of crucifying our own thoughts crucifying the Lord of our Lives Our outward carriage plausible and our inward stark naught Do we not often regard iniquity more than God in our hearts in a time of worship Roul some filthy imagination as a sweet morsel under our tongues and taste more sweetness in that than in God Do not our Spirits smell rank of Earth while we offer to Heaven and have we not hearts full of thick Clay as their hands were full of blood * Isa 1.15 When we sacrifice do we not wrap up our Souls in communion with some sordid fancy when we should entwine our Spirits about an amiable God While we have some fear of him may we not have a love to something else above him This is to worship or swear by the Lord and by Malchom * Zeph. 1.5 How often doth an Apish-fancy render a service inwardly ridiculous under a grave outward posture skipping to the Shop Ware-house Compting-house in the space of a short Prayer And we are before God as a Babel a confusion of internal languages and this in those parts of worship which are in the right use most agreeable to God profitable for our selves ruinous to the Kingdom of Sin and Satan and means to bring us into a closer communion with the Divine Majesty Can this be a spiritual worship 3. How do we act our graces in worship Though the Instrument be strung if the strâ—ngs be not wound up what melody can be the issue All readiness and alacrity discover a strength of nature and a readiness in Spirituals discovers a spirituality in the heart As unaffecting thoughts of God are not spiritual thoughts so unaffecting addresses to God are not spiritual addresses Well tâ—en what awakenings and elevations of Faith and Love have we What strong outflowings of our Souls to him What indignation against Sin What admirations of redeeming Grace How low have we brought our corruptions to the foot-stool of Christ to be made his conquered Enemies How straitly have we claspt ouâ— Faith about the Cross and Throne of Christ to become his intimate Spouse Do we in hearing hang upon the lips of Christ in prayer take hold of God and wil not let him go in confessions rent the Caul of our hearts and indite our Souls before him with a deep humility Do we act more by a soaring love than a drooping fear So far as our Spitits are servile so far they are legal and carnal so much as they are free and spontaneous so much they are evangelical and spiritual As men under the Law are subject to the constraint of Bondage * Heb. 2.15 all their life-time in all their worship so under the Gospel they are under a constraint of love * 2 Cor. 5.14 How then are believing affections exercised which are alway accompanied with holy fear a fear of his goodness that admits us into his presence and a fear to offend him in our act of worship So much as we have of forced or feeble affection so much we have of carnality 4. How do we find our hearts after worship By an after carriage we may judge of the spirituality of it 1. How are we as to inward strength When a worship is spiritually performed grace is more strengthened corruption more mortified The Soul like Sampson after his awakening goes out with a renewed strength As the inward man is renewed day by day that is every day so it is renewed in every worship Every shower makes the grass and fruit grow in good ground where the root is good and the weeds where the ground is naught The more prepared the heart is to obedience in other duties after worship the more evidence there is that it hath been spiritual in the exercise of it 'T is the end of God in every dispensation as in that of John Baptist To make ready a People prepared for the Lord * Luke 1 17. When the heart is by worship prepared for fresh acts of obedience and hath a more exact watchfulness against the incroachments of Sin As carnal men after worship sprout up in spiritual wickedness so do spiritual Worshippers in spiritual graces Spiritual fruits are a sign of a spiritual frame When men are more prone to sin after duty 't is a sign there was but little communion with God in it and a greater strength of sin because such an act is contrary to the end of worship which is the subduing of Sin 'T is a sign the Physick hath wrought well when the stomach hath a better appetite to its appointed food and worship hath been well performed when we have a stronger inclination to other acts well pleasing to God and a more sensible distaste of those temptations we too much relisht before 'T is a sign of
be purged as well as the Temple was by our Saviour of the Thieves that would rob God of his due worship Antiquity had some Temples wherein it was a crime to bring any gold therefore those that came to worship laid their gold aside before they went into the Temple We should lay aside our worldly and trading thoughts before we address to worship Isa 26.9 With my Spirit within me will I seek thee early Let not our minds be gadding abroad and exil'd from God and themselves It will be thus when the desire of our Soul is to his name and the remembrance of him ver 8. When he hath given so great and admirable a gift as that of his Son in whom are all things necessary to Salvation Righteousness Peace and pardon of sin we should manage the remembrance of his name in worship with the closest unitedness of heart and the most Spiritual affections The motion of the Spirit is the first act in Religion to this we are obliged in every act The Devil requires the Spirit of his votaries should God have a less dedication than the Devil Motives to back this exhortation 1. Not to give God our Spirit is a great sin T is a mockery of God not worship contempt not adoration whatever our outward fervency or protestations may be * Nâ—n valet prâ—testatio câ—ntra jactum is a rule in the civil law Every alienation of our hearts from him is a real scorn put upon him The acts of the Soul are real and more the acts of the man than the acts of the body because they are the acts of the choicest part of man and of that which is the first spring of all bodily motions 't is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inrenal speech whereby we must speak with God To give him therefore only an external form of worship without the life of it is a taking his name in vain We mock him when we mind not what we are speaking to him or what he is speaking to us when the motions of our hearts are contrary to the motions of our tongues when we do any thing before him slovenly impudently or rashly As in a Lutinisi it is absurd to sing one Tune and play another so it is a foul thing to tell God one thing with our lips and think another thing with our hearts 't is a sin like that the Apostle chargeth the Heathens with Rom. 1.28 they like not to retain God in their knowledge their stomachs are sick while they are upon any duty and never leave working till they have thrown up all the spiritual part of Worship and rid themselves of the thoughts of God which are as unwelcome and troublesome Guests to them When men behave themselves in the sight of God as if God were not God they do not only defame him but deny him and violate the unchangeable perfections of the Divine Nature 1. 'T is against the Majesty of God When we have not awful thoughts of that great Majesty to whom we address when our Souls cleave not to him when we petition him in Prayer or when he gives out his Orders to us in his Word 'T is a contempt of the Majesty of a Prince if whiles he is speaking to us we listen not to him with reverence and attention but turn our backs on him to play with one of his Hounds or talk with a Begger or while we speak to him to rake in a Dunghill Solomon adviseth us to keep our foot when we go to the House of God * Eccles 5.1 Our affections should be steady and not slip away again why v. 2. because God is in Heaven c. He is a God of Majesty earthly durty frames are unsutable to the God of Heaven low Spirits are unsutable to the most High We would not bring our mean Servants or durty Dogs into a Princes Presence Chamber yet we bring not only our worldly but our prophane affections into Gods presence We give in this case those services to God which our Governour would think unworthy of him * Mal. 1.8 The more excellent and glorious God is the greater contempt of him it is to suffer such foolish affections to be Competitors with him for our hearts 'T is a scorn put upon him to converse with a Creature while we are dealing with him but a greater to converse in our thoughts and fancies with some sordid lust which is most hateful to him And the more aggravation it attracts in that we are to apprehend him the most glorious Object sitting upon his Throne in time of worship and our selves standing as vile Creatures before him supplicating for our lives and the conveyances of grace and mercy to our Souls As if a grand Mutineer instead of humbly begging the pardon of his offended Prince should present his Petition not only scribled and blotted but besmeared with some loathsome excrement 'T is unbecoming the Majesty both of God and the worship it self to present him with a Picture instead of Substance and bring a world of nasty affections in our hearts and ridiculous toys in our heads before him and worship with indisposed and heedless Souls Malac. 1.14 He is a great King therefore address to him with fear and reverence 2. 'T is against the Life of God Is a dead worship proportioned to a living God The separation of heavenly affections from our Souls before God makes them as much a Carcass in his sight as the divorce of the Soul makes the Body a Carcass When the affections are separated worship is no longer worship but a dead offering a liveless bulk for the essence and spirit of worship is departed Though the Soul be present with the Body in a way of information yet it is not present in a way of affection and this is the worst for it is not the separation of the Soul from informing that doth separate a man from God but the removal of our affections from him If a man pretend an application to God and sleep and snore all the time without question such a one did not worship In a careless worship the heart is morally dead while the eyes are open The heart of the Spouse * Cant. 5.2 waked whiles her eyes slept and our hearts on the contrary sleep while our eyes wake Our blessed Saviour hath died to purge our Consciences from dead works and frames that we may serve the living God * Heb. 9.14 to serve God as a God of Life Davids Soul cried and fainted for God under this consideration * Psal 42.2 But to present our Bodies without our Spirits is such a usage of God that implies he is a dead Image not worthy of any but a dead and heartless service Like one of those Idols the Psalmist speaks of * Psal 115.5 that have eyes and see not ears and hear not no life in it Though it be not an objective Idolatry because the worship is directed to the true
so new but the Eternal God was before the world was made In that sense it is to be understood * Rom. 16.26 The Mystery which was kept secret since the world began but now is made manifest and by the Scriptures of the Prophets according to the Command of the everlasting God made known to all Nations for the Obedience of Faith The Gospel is not preached by the Command of a new and temporary God but of that God that was before all Ages though the manifestation of it be in time yet the purpose and resolve of it was from Eternity If there were Decrees before the foundation of the World there was a Decreer before the foundation of the World Before the foundation of the world he lov'd Christ as a Mediator * John 1◠24 A fore-ordination of him was before the foundation of the world a Choice of men and therefore a Chooser before the foundation of the world a Grace given in Christ before the world began * Eph. 1.4 and therefore a Donor of that Grace * 2 Tim. 1.9 From those places saith Crellius it appears that God was before the foundation of the world but they do not assert an absolute Eternity * Coccei Sum. p. 48. Theol. Gerhard Exeges cap. 86.4 p. 266. But to be before all Creatures is equivalent to his Being from Eternity Time began with the foundation of the world but God being before time could have no beginning in time Before the beginning of the Creation and the beginning of Time there could be nothing but Eternity nothing but what was uncreated that is nothing but what was without beginning To be in time is to have a beginning to be before all time is never to have a beginning but always to be For as between the Creator and Creatures there is no Medium so between Time and Eternity there is no Medium 'T is as easily deduced that he that was before all Creatures is Eternal as he that made all Creatures is God If he had a beginning he must have it from another or from himself if from another that from whom he received his Being would be better than he so more a God than he He cannot be God that is not Supream he cannot be Supream that owes his Being to the Power of another He would not be said only to have Immortality as he is * 1 Tim. 6.16 if he had it dependent upon another nor could he have a beginning from himself if he had given beginning to himself then he was once nothing there was a time when he was not if he was not how could he be the Cause of himself 'T is impossible for any to give a Beginning and Being to it self If it acts it must exist and so exist before it existed A thing would exist as a Cause before it existed as an Effect He that is not cannot be the Cause that he is If therefore God doth exist and hath not his Being from another he must exist from Eternity Therefore when we say God is of and from himself we mean not that God gave Being to himself but it is negatively to to be understood that he hath no cause of Existence without himself Whatsoever Number of Millions of Millions of Years we can imagin before the Creation of the World yet God was infinitely before those he is therefore called the Ancient of Days * Dan. 7.9 as being before all days and time and eminently containing in himself all times and ages Though indeed God cannot properly be called ancient that will testify that he is decaying and shortly will not be no more than he can be called young which would signify that he was not long before All created things are new and fresh but no Creature can find out any beginning of God 'T is impossible there should be any beginning of him 2. God is without end He always was always is and always will be what he is He remains always the same in Being so far from any change that no shadow of it can touch him * James 1.17 He will continue in being as long as he hath already enjoy'd it and if we could add never so many Millions of years together we are still as far from an end as from a beginning for the Lord shall endure for ever * Psal 9.7 As it is impossible he should not be being from all Eternity so it is impossible that he should not be to all Eternity The Scripture is most plentiful in testimonies of this Eternity of God à parte post or after the Creation of the world He is said to live for ever * Rev. 4.9 10. The Earth shall perish but God shall endure for ever and his years shall have no end Plants and Animals grow up from small beginnings * Psal 102.27 arrive to their full growth and decline again and have always remarkable alterations in their nature But there is no declination in God by all the revolutions of time Hence some think the incorruptibility of the Deity was signified by the Shittim or Cedar wood whereof the Ark was made it being of an incorruptible nature * Exod. 25.10 That which had no beginning of duration can never have an end or any interruptions in it Since God never depended upon any what should make him cease to be what eternally he hath been or put a stop to the continuance of his perfections He cannot will his own destruction that is against universal nature in all things to cease from being if they can preserve themselves He cannot desert his own Being because he cannot but love himself as the best and chiefest good The reason that any thing decays is either its own native weakness or a superior Power of something contrary to it * Crellius de Deo cap. 18. p. 41. There is no weakness in the nature of God that can introduce any Corruption because he is infinitely simple without any mixture Nor can he be overpowred by any thing else a weaker cannot hurt him and a stronger than he there cannot be Nor can he be outwitted or circumvented because of his infinite Wisdom As he received his Being from none so he cannot be deprived of it by any As he doth necessarily exist so he doth necessarily always exist This indeed is the Property of God nothing so proper to him as always to be Whatsoever perfections any Being hath if it be not eternal it is not divine God only is immortal * 1 Tim. 6.16 Daille in loc he only is so by a necessity of nature Angels Souls and Bodies too after the Resurrection shall be immortal not by nature but grant they are subject to return to nothing if that word that raised them from nothing should speak them into nothing again 'T is as easie with God to strip them of it as to invest them with it nay it is impossible but that they should perish if God
including all parts of time He always was is now and always shall be It might always be said of him he was and it may always be said of him he will be There is no time when he began no time when he shall cease It cannot be said of a Creature he always was he always is what he was and he always will be what he is But God always is what he was and always will be what he is so that it is a very significant expression of the Eternity of God as can be suted to our capacities 1. His Eternity is evident by the Name God gives himself * Exod. 3.14 And God said unto Moses I am that I am thus shalt thou say to the Children of Israel I am hath sent me unto you This is the Name whereby he is distinguisht from all Creatures I am is his proper Name This description being in the Present Tense shews that his Essence knows no past nor future If it were he was it would intimate he were not now what he once was If it were he will be it would intimate he were not yet what he will be But I am I am the only Being the root of all Beings he is therefore at the greatest distance from not Being and that is eternal So that is signifies his Eternity as well as his Perfection and Immutability As I am speaks the want of no blessedness so it speaks the want of no duration and therefore the French where ever they find this word Jehovah in the Scripture which we translate Lord and Lord eternal render it the Eternal I am always and immutably the same The Eternity of God is opposed to the Volubility of Time which is extended into past present and to come Our time is but a small Drop as a Sand to all the Atoms and small particles of which the world is made but God is an unbounded Sea of Being I am that I am i. e. an infinite Life I have not that now which I had not formerly I shall not afterwards have that which I have not now I am that in every moment which I was and will be in all moments of time Nothing can be added to me nothing can be detracted from me There is nothing superior to him which can detract from him nothing desirable that can be added to him * Thes Salmur p. 1. p. 145. Thes 14. Now if there were any beginning and end of God any succession in him he could not be I am For in regard of what was past he would not be in regard of what was to come he is not yet * Plutarch de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 392. And upon this account a Heathen argues well of all Creatures it may be said they were or they will be but of God it cannot be said any thing else but Est God is because he fills an eternal duration A Creature cannot be said to be if it be not yet nor if it be not now but hath been * Peter in Exo. 3. Disput 13. God only can be called I am all Creatures have more of not being than being for every Creature was nothing from Eternity before it was made something in time and if it be corruptible in its whole nature it will be nothing to Eternity after it hath been something in time and if it be not corruptible in its nature as the Angels or in every part of its nature as Man in regard of his Soul yet it hath not properly a Being because it is dependent upon the pleasure of God to continue it or deprive it of it and while it is it is mutable and all mutability is a mixture of not being If God therefore be properly I am i. e. Being it follows that he always was for if he were not always he must as was argued before be produced by some other or by himself By another he could not then he had not been God but a Creature nor by himself for then as producing he must be before himself as produced he had been before he was And he always will be for being I am having all being in himself and the Fountain of all being to every thing else how can he ever have his Name changed to I am not 2. God hath Life in himself John 5.26 The Father hath Life in himself He is the living God therefore stedfast for ever * Dan. 6.26 He hath Life by his Essence not by Participation He is a Sun to give Light and Life to all Creatures but receives not Light or Life from any thing and therefore he hath an unlimited Life not a drop of life but a fountain not a spark of a limited life but a life transcending all bounds He hath life in himself All Creatures have their life in him and from him He that hath life in himself doth necessarily exist and could never be made to exist for then he had not life in himself but in that which made him to exist and gave him life What doth necessarily exist therefore exists from Eternity what hath being of it self could never be produced in time could not want being one moment because it hath being from its Essence without influence of any efficient cause * Petav. Theol. Dogm Tom. 1. lib. 1. c. 6. § 6 7. When God pronounced his Name I am that I am Angels and Men were in being the world had been created above two thousand four hundred years Moses to whom he then speaks was in being yet God only is because he only hath the fountain of being in himself but all that they were was a rivulet from him He hath from nothing else that he doth subsist every thing else hath its subsistence from him as their root as the Beam from the Sun as the Rivers and Fountains from the Sea All life is seated in God as in its proper Throne in its most perfect Purity God is Life 't is in him originally radically therefore eternally He is a pure act nothing but vigor and act He hath by his nature that life which others have by his grant whence the Apostle saith * 1 Tim. 6.16 not only that he is immortal but he hath immortality in a full possession see-simple not depending upon the Will of another but containing all things within himself He that hath life in himself and is from himself cannot but be He always was because he received his being from no other and none can take away that being which was not given by another * Amyrald de Trinit p. 48. If there were any space before he did exist then there was something which made him to exist Life would not then be in him but in that which produced him into being He could not then be God but that other which gave him being would be God And to say God sprung into being by chance when we see nothing in the world that is brought forth by chance but hath some cause
and expire every moment and slipaway between our fingers while we are using them Have we not heard of Gods dispersing the greatest Empires like Chaff before a whirlwind or as smoke out of a Chimny * Hos 13.3 which tho it appears as a compacted cloud as if it would choak the Sun is quickly scattered into several parts of the Air and becomes invisible Nettles have often been heirs to stately Palaces as God threatens Israel * Hos 9.6 We cannot promise our selves over night any thing the next day A Kingdom with the glory of a throne may be cut off in a morning * Hos 10.15 The new wine may be taken from the mouth when the Vintage is ripe the devouring locust may snatch away both the hopes of that and the harvest * Joel 1.15 they are therefore things which are not and Nothing cannot be a fit object for confidence or affection * Prov. 23.5 Wilt thou set thy eies upon that which is not for riches certainly make themselves wings They are not properly beings because they are not stable but flitting They are not because they may not be the next moment to us what they are this they are but Cisterns not Springs and broken Cisterns not sound and stable no solidity in their substance nor stability in their duration What a foolish thing is it then to prefer a transient felicity a meer nullity before an eternal God What a senseless thing would it be in a man to prefer the Map of a Kingdom which the hand of a Child can teare in pieces before the Kingdom shadowed by it How much more inexcusable is it to value things that are so far from being Eternal that they are not so much as duskie resemblances of an Eternity Were the things of the world more glorious than they are yet they are but as a counterfeit Sun in a Cloud which comes short of the true Sun in the heavens both in glory and duration and to esteem them before God is unconceivably baser than if a man should Value a parti-colour'd bubble in the Air before a durable rock of Diamonds The comforts of this world are as Candles that will end in a Snuff whereas the felicity that flows from an eternal God is like Sun that shines more and more to a perfect day 3. They cannot therefore be fit for a soul which was made to have an interest in Gods Eternity The soul being of a perpetual nature was made for the fruition of an Eternal good without such a good it can never be perfect Perfection that noble thing riseth not from any thing in this world nor is a title due to a Soul while in this world 't is then they are said to be made perfect when they arrive at that entire conjunction with the eternal God in another life * Heb. 12.23 The soul cannot be enobled by an acquaintance with these things or establish'd by adependence on them they cannot confer what a rational nature should desire or supply it with what it wants The soul hath a resemblance to God in a post-Eternity Why should it be drawn aside by the blandishments of earthly things to neglect its true establishment and lacquey after the Body which is but the shadow of the Soul and was made to follow it and serve it But while it busieth it self altogether in the concerns of a perishing body and seeks satisfaction in things that glide away it becomes rather a body than soul descends below its nature reproacheth that God who hath imprinted upon it an image of his own Eternity and loseth the comfort of the everlastingness of its Creator How shall the whole world if our lives were as durable as that be an happy Eternity to us who have Souls that shall survive all the delights of it which must fry in those flames that shall fire the whole frame of nature at the general conflagration of the world * 2 Pet. 3.10 4. Therefore let us provide for an happy interest in the Eternity of God Man is made for an eternal state The Soul hath such a perfection in its nature that it is fit for Eternity and cannot display all its operations but in Eternity To an Eternity it must go and live as long as God himself lives Things of a short duration are not proportion'd to a Soul made for an eternal continuance to see that it be a comfortable Eternity is worth all our care Man is a forecasting Creature and considers not only the present but the future too in his provisions for his family and shall he disgrace his nature in casting off all consideration of a future Eternity Get possession therefore of the eternal God A portion in this life is the lot of those who shall be for ever miserable * Psal 17.14 But God an everlasting portion is the lot of them that are design'd for happiness * Psal 73.26 God is my portion for ever Time is short * 1 Cor. 7.29 The whole time for which God design'd this building of the world is of a little compass 't is a Stage erected for rational Creatures to act their parts upon for a few thousand years the greatest part of which time is run out and then shall time like a rivulet fall into the Sea of Eternity from whence it sprung As Time is but a slip of Eternity so it will end in Eternity our advantages consist in the present instant what is past never promised a return and cannot be fetcht back by all our vows What is future we cannot promise our selves to enjoy we may be snatcht away before it comes Every minute that passeth speaks the fewer remaining till the time of death And as we are every hour further from our beginning we are nearer our end The Child born this day grows up to grow nothing at last In all Ages there is but a step between us and Death as David said of himself * 1 Sam. 20.3 The little time that remains for the Devil till the day of Judgment envenoms his wrath he rageth because his time is short * Rev. 13 1â— The little time that remains between this moment and our death should quicken our diligence to inherit the endless and unchangeable Eternity of God 5. Often meditate on the Eternity of God The Holiness Power and Eternity of God are the fundamental Articles of all Religion upon which the whole body of it leans His Holiness for conformity to him his Power and Eternity for the support of Faith and Hope The strong and incessant Cries of the four Beasts representing that Christian Church are holy holy holy Lord God Almighty which was and is and is to come * Revel 4.8 Though his Power is intimated yet the chiefest are his Holiness three times exprest and his Eternity which is repeated v. 9. who lives for ever and ever This ought to be the constant practice in the Church of the Gentiles
thoughts of Men or his Mercy which he manifested to the height in the time of his suffering That is truly a change when a thing ceaseth to be what it was before This was not in Christ He assumed our Nature without laying aside his own * Zanch. de Immutab Dei When the Soul is united to the Body doth it lose any of those perfections that are proper to its Nature Is there any change either in the substance or qualities of it * Goulart de Immutab de Dieu No but it makes a change in the Body and of a dull Lump it makes it a living Mass conveys vigor and strength to it and by its power quickens it to sense and motion So did the Divine Nature and Human remain intire there was no change of the one into the other as Christ by a Miracle changed Water into Wine or Men by Art change Sand or Ashes into Glass And when he prays for the Glory he had with God before the World was * John 17.5 he prays that a Glory he had in his Deity might shine forth in his Person as Mediator and be evidenced in that height and splendor sutable to his Dignity which had been so lately darkned by his abasement that as he had appeared to be the Son of Man in the infirmity of the Flesh he might appear to be the Son of God in the glory of his Person that he might appear to be the Son of God and the Son of Man in one Person * Gamach in part 1. Aquin. qu. 9. cap. 1. Again there could be no change in this Union for in a real change something is acquired which was not possessed before neither formally nor eminently But the Divinity had from Eternity before the Incarnation all the perfections of the Human Nature eminently in a nobler manner than they are in themselves and therefore could not be changed by a real Union 3. The third Proposition Repentance and other Affections ascribed to God in Scripture argue no change in God We often read of Gods repenting repenting of the Good he promised * Jer. 18.10 and of the Evil he threatned * Exod. 32.14 John 3.10 or of the Work he hath wrought * Gen. 6.6 We must observe therefore that 1. Repentance is not properly in God He is a pure Spirit and is not capable of those Passions which are signs of weakness and impotence or subject to those regrets we are subject to Where there is a proper repentance there is a want of foresight an ignorance of what would succeed or a defect in the examination of the occurences which might fall within consideration All repentance of a fact is grounded upon a mistake in the event which was not foreseen or upon an after knowledge of the evil of the thing which was acted by the person repenting But God is so wise that he cannot err so holy he cannot do evil and his certain prescience or foreknowledge secures him against any unexpected events God doth not act but upon clear and infallible reason And a change upon passion is accounted by all so great a weakness in man that none can entertain so unworthy a conceit of God Where he is said to repent * Gen. 6.6 he is also said to grieve now no proper grief can be imagined to be in God As repentance is inconsistent with infallible foresight so is grief no less inconsistent with undefiled blessedness God is blessed for ever * Rom. 9.8 and therefore nothing can befall him that can stain that blessedness his blessednes would be impaired and interrupted while he is repenting tho he did soon rectifie that which is the cause of his repentance God is of one mind and who can turn him what his Soul desires that he doth * Job 23.13 2. But God accommodates himself in the Scripture to our weak capacity God hath no more of a proper repentance than he hath of a real body tho he in accommodation to our weakness ascribes to himself the members of our bodies to set out to our understanding the greatness of his perfections we must not conclude him a body like us so because he is said to have anger and repentance we must not conclude him to have passions like us When we cannot fully comprehend him as he is he cloths himself with our nature in his expressions that we may apprehend him as we are able and by an inspection into our selves learn something of the nature of God yet those human wayes of speaking ought to be understood in a manner agreeable to the infinite excellency and Majesty of God and are only designed to mark out something in God which hath a resemblance with something in us As we cannot speak to God as Gods but as men so we cannot understand him speaking to us as a God unless he condescend to speak to us like a man God therefore frames his language to our dulness not to his own state and informs us by our own phrases what he would have us learn of his nature as Nurses talk broken language to young Children In all such expressions therefore we must ascribe the perfection we conceive in them to God and lay the imperfection at the door of the Creature 3. Therefore repentance in God is only a change of his outward conduct according to his infallible foresight and immutable Will He changes the way of his Providential proceeding according to the carriage of the Creature without changing his Will which is the Rule of his Providence when God speaks of his repenting that he had made man * Gen. 6.6 t is only his changing his conduct from a way of kindness to a way of severity and is a word suted to our capacities to signifie his detestation of sin and his resolution to punish it after man had made himself quite another thing than God had made him It repents me that is I am purposed to destroy the world as he that repents of his work throws it away * Mercer ir loc As if a Potter cast away the vessel he had framed it were a testimony that he repented that ever he took pains about it So the destruction of them seems to be a repentance in God that ever he made them t is a change of events not of Counsels Repentance in us is a grief for a former fact and a changing of our course in it Grief is not in God * Petavius Theol. Dogmaâ— but his repentance is a willing a thing should not be as it was which Will was fixed from Eternity for God foreseeing Man would fall and decreeing to permit it he could not be said to repent in time of what he did not repent from Eternity and therefore if there were no repentance in God from Eternity there could be none in time But God is said to repent when he changes the disposition of affairs without himself as men when they repent alter
fruition of them we can scarce tell whether they are contentments or no because sorrow follows them so close at the heels 'T is not an unnecessary exhortation for good men the best men have been apt to place too much trust in them David thought himself immutable in his Prosperity and such thoughts could not be without some immoderate outlets of the heart to them and confidences in them And Job promised himself to dye in his Nest and multiply his days as the Sand without any interruption * Job 29.18 19. c. but he was mistaken and disappointed Let me add this trust not in men who are as inconstant as any thing else and often change their most ardent affections into implacable hatred And though their affections may not be changed their Power to help you may Hamans Friends that depended on him one day were crest-fallen the next when their Patron was to exchange his Chariot of State for an ignominious Gallows 3. Prefer an immutable God before mutable Creatures Is it not a horrible thing to see what we are and what we possess daily crumbling to dust and in a continual flux from us and not seek out something that is permanent and always abides the same for our portion In God or Wisdom which is Christ there is substance * Pro. 8.21 in which respect he is opposed to all the things in the world that are but shadows that are shorter or longer according to the motion of the Sun mutable also by every little body that intervenes God is subject to no decay within to no force without nothing in his own nature can change him from what he is and there is no Power above can hinder him from being what he will to the Soul He is an Ocean of all Perfection He wants nothing without himself to render him blessed which may allure him to a change His Creatures can want nothing out of him to make them happy whereby they may be inticed to prefer any thing before him If we enjoy other things 't is by Gods donation who can as well withdraw them as bestow them and it is but a reasonable as well as a necessary thing to endeavour the enjoyment of the immutable Benefactor rather than his revocable Gifts If the Creatures had a sufficient vertue in themselves to ravish our thoughts and engross our Souls yet when we take a prospect of a fixed and unchangeable Being what beauty what strength have any of those things to vie with him How can they bear up and maintain their interest against a lively thought and sense of God All the Glory of them would fly before him like that of the Stars before the Sun They were once nothing they may be nothing again as their own nature brought them not out of nothing so their Nature secures them not from being reduced to nothing What an unhappiness is it to have our affections set upon that which retains something of its non esse with its esse it s not being with its being that lives indeed but in a continual Flux and may lose that pleasureableness to morrow which charms us to day 2. This Doctrin will teach us Patience under such Providences as declare his unchangeable Will The rectitude of our Wills consists in conformity to the Divine as discovered in his Words and manifested in his Providence which are the effluxes of his immutable Will The time of tryal is appointed by his immutable Will * Dan. 1 't is not in the Power of the Sufferer's Will to shorten it nor in the Power of the Enemies Will to lengthen it Whatsoever doth happen hath been decreed by God Eccles 6.10 That which hath been is named already therefore to murmur or be discontented is to contend with God who is mightier than we to maintain his own purposes God doth act all things conveniently for that immutable end intended by himself and according to the reason of his own Divine Will in the true point of time most proper for it and for us not too soon or too slow because he is unchangeable in Knowledge and Wisdom God doth not act any thing barely by an immutable Will but by an immutable Wisdom and an unchangeable Rule of Goodness and therefore we should not only acquiesce in what he works but have a complacency in it and by having our Wills thus knitting themselves with the immutable Will of God we attain some degree of likeness to him in his own Unchangeableness When therefore God hath manifested his Will in opening his Decree to the world by his work of Providence we must cease all disputes against it and with Aaron hold our peace though the affliction be very smart * Rev. 10.3 All Flesh must be silent before God * Zach. 2.13 For whatsoever is his Counsel shall stand and cannot be recall'd all struggling against it is like a brittle Glass contending with a Rock For if he cut off and shut up or gather together then who can hinder him Job 11.10 Nothing can help us if he hath determined to afflict us as nothing can hurt us if he hath determined to secure us The more clearly God hath evidenced this or that to be his Will the more sinful is our struggling against it Pharaoh's sin was the greater in keeping Israel by how much the more Gods Miracles had been Demonstrations of his setled Will to deliver them Let nothing snatch our hearts to a contradiction to him but let us fear and give Glory to him when the hour of Judgment which he hath appointed is come * Revel 14.7 that is comply with the unchangeable will of his Precept the more he declares the immutable will of his Providence We must not think God must disgrace his Nature and change his Proceedings for us Better the Creature should suffer than God be impair'd in any of his Perfections If God changed his Purpose he would change his Nature Patience is the way to perform the immutable Will of God and a means to attain a gracious Immutability for our selves by receiving the Promise Heb. 10.36 Ye have need of Patience that after ye have done the Will of God ye might receive the Promise 3. This Doctrine will teach us to imitate God in this perfection by striving to be immoveable in goodness God never goes back from himself he finds nothing better than himself for which he should change and can we find any thing better than God to allure our hearts to a change from him The Sun never declines from the Ecliptick line nor should we from the paths of Holiness A stedfast obedience is encouraged by an unchangeable God to reward it 1 Cor. 15.58 Be stedfast and immovable alwayes abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord. Unstedfastness is the note of an Hypocrite Psal 78.37 stedfastness in that which is good is the mark of a Saint 't is the Character of a
are nearer to us than our flesh to our bones than the air to our breath he cannot be far from them that live and have every motion in him The Apostle doth not say By him but in him to shew the inwardness of his Presence As Eternity is the perfection whereby he hath neither beginning nor end Immutability is the perfection whereby he hath neither increase nor diminution so Immensity or Omnipresence is that whereby he hath neither bounds nor limitation As he is in all time yet so as to be above time so is he in all places yet so as to be above limitation by any place It was a good Expression of a Heathen to illustrate this That God is a Sphere or Circle whose Center is every where and Circumference no where His meaning was that the Essence of God was indivisible i. e. could not be divided It cannot be said here and there the lines of it terminate 't is like a line drawn out in infinite spaces that no point can be conceived where its length and breadth ends The Sea is a vast mass of waters yet to that it is said Hitherto shalt thou go and no further But it cannot be said of Gods Essence hitherto it reaches and no further here it is and there it is not 'T is plain that God is thus immense because he is infinite we have Reason and Scripture to assent to it though we cannot conceive it We know that God is eternal though Eternity is too great to be measured by the short line of a created understanding We cannot conceive the Vastness and Glory of the Heavens much less that which is so great as to fill Heaven and Earth yea * 1 King 8.27 not to be contained in the Heaven of Heavens Things are said to be present or in a place 1. Circumscriptivè as circumscribed This belongs to things that have quantity as bodies that are encompass'd by that place wherein they are and a body fills but one particular space wherein it is and the space is commensurate to every part of it and every member hath a distinct place The hand is not in the same particular space that the foot or head is 2. Definitivè which belongs to Angels and Spirits which are said to be in a point yet so as that they cannot be said to be in another at the same time 3. Repletivè filling all places this belongs only to God As he is not measured by time to he is not limited by place A Body or Spirit because finite fills but one space God because infinite fills all yet so as not to be contained in them as Wine and Water is in a Vessel He is from the height of the Heavens to the bottom of the Deeps in every point of the World and in the whole Circle of it yet not limited by it but beyond it Now this hath been acknowledged by the wisest in the world Some indeed had other Notions of God The more ignorant sort of the Jews confin'd him to the Temple * Hierom. on Isa 66.1 And God intimates that they had such a thought when he asserts his presence in Heaven and Earth in opposition to the Temple they built as his House and the place of his Rest * Hammond on Matth. 6.7 And the Idolaters among them thought their Gods might be at a distance from them which Elias intimates in the scoff he puts upon them * 1 King 18.17 Cry aloud for he is a God meaning Baal either he is talking or he is pursuing or he is in a journey and they follow his advice and cried louder v. 28. whereby it is evident they looked not on it as a mock but as a truth And the Syrians call'd the God of Israel the God of the hills as though his presence were fixed there and not in the valleys * 1 King 20.23 and their own Gods in the Valleys and not in the Mountains they phansied every God to have a particular Dominion and presence in one place and not in another and bounded the Territories of their Gods as they did those of their Princes * Med. Diatrib vol. 1. p 71 72. And some thought him tied to and shut up in their Temples and Groves wherein they worshipped him * Dought Analec excurs 61. 113. Some of them thought God to be confined to Heaven and therefore sacrificed upon the highest Mountains that the steam might ascend nearer Heaven and their Praises be heard better in those places which were nearest to the Habitation of God But the wiser Jews acknowledged it and therefore call'd God place * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. upon Mat. 5.16 Mares contra Volk lib. 1. cap. 27. p. 494 whereby they denoted his immensity he was not contain'd in any place every part of the World subsists by him He was a place to himself greater than any thing made by him And the wiser Heathens acknowledged it also †Vide Minut. Fel. p. 20. One calls God a mind passing through the universal nature of things Another That he was an infinite and immense Air * Plotia Enead 6. lib 5. cap 4. Another That it is as natural to think God is every where as to think that God is Hence they call'd God the Soul of the World that as the Soul is in every part of the Body to quicken it so is God in every part of the World to support it And there are some resemblances of this in the World though no Creature can fully resemble God in any one perfection for then it would not be a Creature but God But Air and Light are some weak resemblances of it Air is in all the spaces of the World in the Pores of all Bodies in the Bowels of the Earth and extends it self from the lowest Earth to the highest Regions and the Heavens themselves are probably nothing else but a refin'd kind of Air and Light diffuseth it self through the whole Air and every part of it is truly Light as every part of the Air is truly Air and though they seem to be mingled together yet they are distinct things and not of the same Essence so is the Essence of God in the whole World not by diffusion as Air or Light not mixed with any Creature but remaining distinct from the Essence of any Created Being Now when this hath been own'd by men instructed only in the School of Nature 't is a greater shame to any acquainted with the Scripture to deny it For the understanding of this there shall be some Propositions premis'd in general 1. This is Negatively to be understood Our Knowledge of God is most by withdrawing from him or denying to him in our conceptions any weaknesses or imperfections in the Creature As the infiniteness of God is a denial of limitation of Being so Immensity or Omnipresence is a denial of limitation of place And when we say God is totus in every place we must understand it
every thing * Maccor loc commun cap. 19. p. 153. He is really out of the World in himself as he was in himself before the Creation of the World As because God was before the Foundation of the World we conclude his Eternity so because he is without the bounds of the World we conclude his Immensity and from thence his Omnipresence The World cannot be said to contain him since it was Created by him it cannot contain him now who was contained by nothing before the World was as there was no place to contain him before the World was there can be no place to contain him since the World was God might create more Worlds circular and round as this and those could not be so contiguous but some spaces would be left between as take three round Balls lay them as close as you can to one another there will be some spaces between none would say but God would be in these spaces as well as in the World he had created tho' there were nothing real and positive in those spaces Why should we then exclude God from those imaginary spaces without the World God might also create many Worlds and separate them by distances that they might not touch one another but be at a great distance from one another and would not God fill them as well as he doth this if so he must also fill the spaces between them For if he were in all those Worlds and not in the spaces between those Worlds his Essence would be divided there would be gaps in it his Essence would be cut into parts and the distance between every part of his Essence would be as great as the space between each World The Essence of God may be conceived then well enough to be in all those infinite spaces where he can erect new Worlds I shall give one place more to prove both these Propositions viz. That God is Essentially in every part of the World and Essentially above ours without the World * Isa 66.1 The Heaven is my Throne and the Earth is my Foot-stool He is Essentially in every part of the World he is in Heaven and Earth at the same time as a man is upon his Throne and his Foot-stool God describes himself in a Human Shape accommodated to our Capacity as if he had his Head in Heaven and his Feet on Earth doth not his Essence then fill all intermediate spaces between Heaven and Earth as when the head of a man is in the upper part of a Room and his Feet upon the floor his body fills up the space between the Head and his Feet this is meant of the Essence of God 't is a Similitude drawn from Kings sitting upon the Throne and not their Power and Authority but the Feet of their persons are supported by the Foot-stool so here it is not meant only of the Perfections of God but the Essence of God Besides God seems to tax them with an erroneous conceit they had as tho' his Essence were in the Temple and not in any part of the World therefore God makes an Opposition between Heaven and Earth and the Temple Where is the House that you built unto me and where is the place of my Rest Had he understood it only of his Providence it had not been any thing against their mistake for they granted his Providence to be not only in the Temple but in all parts of the World Where is the House that you Build to me to Me not to my Power or Providence but think to include Me within those Walls Again It shews God to be above the Heavens if the Heavens be his Throne he sits upon them and is above them as Kings are above the Thrones on which they sit so it cannot be meant of his Providence because no Creature being without the Sphere of the Heavens there is nothing of the Power and the Providence of God visible there for there is nothing for him to employ his Providence about For Providence supposeth a Creature in actual being It must be therefore meant of his Essence which is above the world and in the world And the like proof you may see Job 11.7 8. 'T is as high as heaven what canst thou do deeper than Hell what canst thou know the measure thereof is longer than the Earth and broader than the Sea Where he intends the unsearchableness of Gods wisdom but proves it by the infiniteness of his Essence Hebr. He is the height of the Heavens he is the top of all the Heavens so that when you have begun at the lowest part and traced him through all the Creatures you will find his Essence filling all the Creatures to be at the top of the World and infinitely beyond it 5. Fifth Proposition This is the property of God incommunicable to any Creature As no Creature can be eternal and immutable so no Creature can be immense because it cannot be infinite nothing can be of an infinite nature and therefore nothing of an immense Presence but God It cannot be communicated to the Humane Nature of Christ tho' in Union with the Divine * Rivet 110. Psal p. 301. Col. 2. some indeed argue that Christ in regard of his humane nature is every where because he sits at the right hand of God and the right hand of God is every where His fitting at the right hand of God signifies his Exaltation and cannot with any reason be extended to such a kind of arguing The Hearts of Kings are in the hand of God are the heart of Kings every where because Gods hand is every where The Souls of the Righteous are in the hand of God is the Soul therefore of every Righteous man every where in the World The right hand of God is from Eternity is the Humanity of Christ therefore from Eternity because it sits at the right hand of God The right hand of God made the World did the Humanity of Christ therefore make Heaven and Earth the Humanity of Christ must then be confounded with his Divinity be the same with it not united to it All Creatures are distinct from their Creator and cannot inherit the Properties Essential to his Nature as Eternity Immensity Immutability Omnipresence Omniscience no Angel no Soul no Creature can be in all places at once before they can be so they must be Immense and so must cease to be Creatures and commence God this is impossible II Reasons to prove Gods Essential Presence 1st Reason Because he is infinite As he is infinite he is every where as he is Simple his whole Essence is every where for in regard of his Infiniteness he hath no bounds in regard of his Simplicity he hath no parts And therefore those that deny Gods Omnipresence tho' they pretend to own him Infinite must really conceive him Finite 1. God is Infinite in his Perfections None can set bounds to terminate the greatness and excellency of God * Psal 145.3 His greatness
than this and Millions of Heavens greater than this Heaven he hath already Created if so he is then in unconceivable spaces beyond this World for his Essence is not less and narrower than his Power and his Power is not to be thought of a further extent than his Essence he cannot be excluded therefore from those vast spaces where his Power may fix those Worlds if he please if so 't is no wonder that he should fill this World and there is no reason to exclude God from the narrow space of this World that is not contain'd in infinite spaces beyond the World God is wheresoever he hath a Power to act but he hath a power to act every where in the World every where out of the World he is therefore every where in the World every where out of the World Before this World was made he had a Power to make it in the space where now it stands Was he not then unlimitedly where the World now is before the World received a Being by his powerful Word Why should he not then be in every part of the World now Can it be thought that God who was immense before should after he had Created the World contract himself to the limits of one of his Creatures and tie himself to a particular place of his own Creation and be less after his Creation than he was before This might also be prosecuted by an Argument from his Eternity What is eternal in duration is immense in essence the same reason which renders him eternal renders him immense That which proves him to be always will prove him to be every where The third thing is Propositions for the further clearing this Doctrine from any exceptions 1. This truth is not weakned by the expressions in Scripture where God is said to dwell in Heaven and in the Temple 1. He is indeed said to sit in heaven * Psal 2.4 and to dwell on high * Psal 113 5. but he is no where said to dwell only in the heavens as confin'd to them 'T is the Court of his Majestical presence but not the Prison of his Essence For when we are told that the heaven is his throne we are told with the same breath that the earth is his footstool Isa 66. â— He dwells on high in regard of the excellency of his nature but he is in all places in regard of the diffusion of his presence The soul is essentially in all parts of the body but it doth not exert the same operations in all the more noble discoveries of it are in the Head and Heart In the Head where it exerciseth the chiefest senses for the enriching the understanding In the Heart where it vitally resides and communicates life and motion to the rest of the body It doth not understand with the foot or toe tho' it be in all parts of the body it informs And so God may be said to dwell in Heaven in regard of the more excellent and majestick representations of himself both to the Creatures that inhabit the place as Angels and blessed spirits and also in those marks of his greatness which he hath planted there those spiritual natures which have a nobler stamp of God upon them and those excellent bodies as Sun and Stars which as so many Tapers light us to behold his glory Psal 19.1 and astonish the minds of men when they gaze upon them 'T is his Court where he hath the most solemn Worship from his Creatures all his Courtiers attending there with a pure love and glowing zeal He reigns there in a special manner without any opposition to his government 't is therefore call'd his holy dwelling-place 2 Chron 3.27 The Earth hath not that title since sin cast a stain and a ruining curse upon it The Earth is not his Throne because his government is oppos'd But Heaven is none of Satan's precinct and the Rule of God is uncontradicted by the Inhabitants of it 'T is from thence also he hath given the greatest discoveries of himself Thence he sends the Angels his Messengers his Son upon Redemption his Spirit for Sanctification From Heaven his gifts drop down upon our heads and his grace upon our hearts James 3.15 From thence the chiefest blessings of Earth descend The motions of the heavens fatten the earth and the heavenly bodies are but stewards to the earthly comforts for man by their influence Heaven is the richest vastest most stedfast and majestick part of the visible Creation 'T is there where he will at last manifest himself to his people in a full conjunction of grace and glory and be for ever open to his people in uninterrupted expressions of goodness and discoveries of his presence as a reward of their labour and service And in these respects it may peculiarly be call'd his Throne And this doth no more hinder his essential presence in all parts of the earth than it doth his gracious presence in all the hearts of his people God is in heaven in regard of the manifestation of his glory in hell by the expressions of his justice in the earth by the discoveries of his Wisdom Power Patience and Compassion in his people by the monuments of his grace and in all in regard of his substance 2. He is said also to dwell in the Ark and Temple 'T is called Psal 26.8 The habitation of his house and the place where his honour dwells and to dwell in Jerusalem as in his holy Mountain The Mountain of the Lord of Hosts Zec. 8.3 in regard of publishing his Oracles answering their prayers manifesting more of his goodness to the Israelites than to any other Nation in the world erecting his true Worship among them which was not setled in any part of the world besides and his worship is principally intended in that Psalm The Ark is the place where his honour dwells the worship of God is called the glory of God They changed the glory of God into an image made like to corruptible man Rom. 1.23 i. e. they changed the worship of God into dolatry and to that also doth the place in Zechary refer Now because he is said to dwell in heaven is he essentially only there Is he not as essentially in the Temple and Ark as he is in Heaven since there are as high expressions of his habitation there as of his dwelling in heaven If he dwell only in heaven how came he to dwell in the Temple both are asserted in Scripture one as much as the other If his dwelling in heaven did not hinder his dwelling in the Ark it could as little hinder the presence of his essence on the earth To dwell in heaven and in one part of the earth at the same time is all one as to dwell in all parts of heaven and all parts of earth If he were in Heaven and in the Ark and Temple it was the same essence in both tho' not the same kind of
in bringing in a Carved Image into the House of God 1 Chron. 33.7 had it been a good Answer to the Charge God is present here and therefore every thing may be Worshipped as God if he be only Essentially in Heaven would it not be Idolatry to direct a Worship to the Heavens or any part of it as a due object because of the Presence of God there Though we look up to the Heavens where we Pray and Worship God yet Heaven is not the object of Worship the Soul abstracts God from the Creature 6. Nor is God defil'd by being present with those Creatures which seem filthy to us Nothing is filthy in the Eye of God as his Creature he could never else have pronounced all good whatsoever is filthy to us yet as it is a Creature it ows it self to the Power of God His Essence is no more defild by being present with it than his Power by producing it No Creature is foul in it self tho' it may seem so to us Doth not an Infant lye in a Womb of filthiness and rottenness yet is not the Power of God present with it in working it curiously in the lower parts of the Earth are his eyes defil'd by seeing the Substance when it it is yet imperfect or his hand defiled by writing every Member in his Book †Psal 139.15 16. Have not the vilest and most noisom things excellent Medicinal Vertues How are they endued with them How are those qualities preserved in them by any thing without God or no every Artificer looks with Pleasure upon the work he hath wrought with Art and Skill can his Essence be defil'd by being present with them any more than it was in giving them such vertues and preserving them in them God measures the Heaven and the Earth with his hand is his hand defil'd by the evil influences of the Planets or the Corporeal Impurities of the Earth nothing can be filthy in the Eye of God but Sin since every thing else owes its Being to him What may appear deform'd and unworthy to us is not so to the Creator he sees Beauty where we see Deformity finds goodness where we behold what is nauseous to us All Creatures being the effects of his Power may be the objects of his Presence Can any place be more foul than Hell if you take it either for the Hell of the Damned or for the Grave where there is rottenness yet there he is †Psal 139.8 When Satan appear'd before God and God spake with him †Job 1.7 Could God contract any impurity by being present where that filthy Spirit was more impure than any corporeal noysom and defiling thing can be No God is purity to himself in the midst of noysomness a Heaven to himself in the midst of Hell Who ever heard of a Sun-beam stain'd by shining upon a Quag mire any more than sweetned by breaking into a Perfum'd Room Shelford of the Attributes p. 170. Tho' the Light shines upon pure and impure things yet it mixes not its self with either of them so tho' God be present with Devils and Wicked men yet without any mixture he is present with their essence to sustain it and support it not in their defection wherein lies their defilement and which is not a Physical but a Moral evil Bodily filth can never touch an incorporeal substance Spirits are not present with us in the same manner that one body is present with another bodies can by a touch only defile bodies Is the Glory of an Angel stained by being in a Coal-mine or could the Angel that came into the Lions Den to deliver Daniel be any more disturb'd by the stench of the place * Dan. 6.22 than he could be scratcht by the Paws or torn by the Teeth of the Beasts their Spiritual nature secures them against any infection when they are ministring Spirits to Persecuted Believers in their nasty Prisons * Acts 12.7 The Soul is straitly united with the Body but it is not made white or black by the whiteness or blackness of its habitation is it infected by the corporeal impurities of the Body while it continually dwells in a Sea of filthy Pollution If the Body be cast into a Common-shore is the Soul defil'd by it Can a Diseased body derive a Contagion to the Spirit that animates it Is it not often the purer by Grace the more the body is infected by nature Hezekiah's Spirit was scarce ever more fervent with God than when the Sore which some think to be a Plague Sore was upon him * Isa 38.3 How can any Corporeal filth impair the purity of the Divine Essence it may as well be said That God is not present in Battels and Fights for his People Joshua 23.10 because he would not be disturbed by the noise of Canons and clashing of Swords as that he is not present in the World because of the ill scents Let us therefore conclude this with the Expression of a Learned man of our own Dr. More To deny the Omnipresence of God because of ill scented places is to measure God rather by the nicety of Sense than by the sagacity of Reason IV. VSE I. Of Information 1. Christ hath a divine nature As Eternity and Immutability two incommunicable properties of the Divine nature are ascrib'd to Christ so also is this of Omnipresence or Immensity John 3.13 No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Not which was but which is He comes from heaven by incarnation and remains in heaven by his Divinity He was while he spake to Nicodemus locally on earth in regard of his humanity but in heaven according to his Deity as well as upon earth in the union of his divine and human nature He descended upon earth but he left not heaven He was in the World before he came in the flesh John 1.10 He was in the world and the world was made by him He was in the world as the light that enlightens every man that comes into the world In the world as God before he was in the world as man He was then in the world as man while he discoursed with Nicodemus yet so that he was also in heaven as God No creature but is bounded in place either circumscribed as body or determin'd as Spirit to be in one space so as not to be in another at the same time to leave a place where they were and possess a place where they were not But Christ is so on earth that at the same time he is in heaven he is therefore infinite To be in heaven and earth at the same moment of time is a property solely belonging to the Deity wherein no creature can be a partner with him He was in the world before he came to the world and the world was made by him * John 1.10 His coming was
to do a dishonest action in the sight of a grave and holy man one of great reputation for Wisdom and Integrity how much more should we lift up our selves in the ways of God who is Infinite and Immense is every where and infinitely superior to man and more to be regarded We could not seriously think of his Presence but there would pass some entercourse between us we should be putting up some Petition upon the sense of our Indigence or sending up our Praises to him upon the sense of his Bounty The actual thoughts of the Presence of God is the Life and Spirit of all Religion we could not have sluggish Spirits and a careless Watch if we consider'd that his Eye is upon us all the day 3. It will quell Distractions in Worship The actual thoughts of this would establish our thoughts and pull them back when they begin to rove The mind could not boldly give God the slip if it had lively thoughts of it the consideration of this would blow off all the Froth that lies on the top of our Spirits An eye taken up with the presence of one object is not at leisure to be fill'd with another He that looks intently upon the Sun shall have nothing for a while but the Sun in his Eye Oppose to every intruding Thought the Idea of the Divine Omnipresence and put it to silence by the awe of his Majesty When the Master is present Scholars mind their Books keep their Places and run not over the Forms to play with one another The Masters Eye keeps an idle Servant to his Work that otherwise would be gazing at every Straw and prating to every Passenger How soon would the remembrance of this dash all extravagant fancies out of Countenance just as the News of the approach of a Prince would make the Courtiers bustle up themselves huddle up their vain sports and prepare themselves for a Reverent Behaviour in his sight We should not dare to give God a piece of our heart when we apprehended him present with the whole we should not dare to mock one that we knew were more inwards with us than we are with our selves and that beheld every motion of our mind as well as action of our body 2. Let us endeavour for the more special and influential Presence of God Let the Essential Presence of God be the ground of our Awe and his gracious influential Presence the Object of our Desire The Heathen thought themselves secure if they had their little petty Houshold-Gods with them in their Journeys such seem to be the Images Rachel stole from her Father Gen. 31.19 to company her Travel with their Blessings she might not at that time have cast off all respect to those Idols in the acknowledgment of which she had been Educated from her Infancy and they seem to be kept by her till God called Jacob to Bethel after the Rape of Dinah Gen. 35.4 when Jacob called for the strange Gods and hid them under the Oak The â—â—â—â—cious Presence of God we should look after in our actions as Travellers that 〈◊〉 a Charge of Money or Jewels desire to keep themselves in Company that may protect them from High-way men that would rifle them Since we have the concerns of the Eternal Happiness of our Souls upon our hands we should endeavour to have Gods Merciful and Powerful Presence with us in all our ways Psal 14 In all thy ways acknowledg him and he shall direct thy Paths acknowledg him before any action by imploring acknowledg him after by rendring him the Glory acknowledg his Presence before Worship in Worship after Worship 'T is this Presence makes a kind of Heaven upon Earth causeth affliction to put off the nature of misery How much will the Presence of the Sun out-shine the Stars of lesser Comforts and fully answer the want of them The Ark of God going before us can only make all things successful It was this led the Israelites over Jordan and setled them in Canaan Without this we signify nothing tho' we live without this we cannot be distinguisht for ever from Devils his Essential Presence they have and if we have no more we shall be no better 'T is the enlivening fructifying presence of the Sun that revives the languishing Earth and this only can repair our ruin'd Soul Let it be therefore our desire That as he fills Heaven and Earth by his Essence he may fill our Understandings and Wills by his Grace that we may have another kind of Presence with us than Animals have in their brutish state or Devils in their Chains His Essential Presence maintains our Beings but his gracious Presence confers and continues a Happiness A DISCOURSE UPON Gods Knowledg Psal 147.5 Great is our Lord and of great Power his Vnderstanding is Infinite 'T IS uncertain who was the Author of this Psalm and when it was Penn'd some think after the return from the Babylonish Captivity 'T is a Psalm of Praise and is made up of matter of Praise from the beginning to the end Gods benefits to the Church his Providence over his Creatures the Essential excellency of his Nature The Psalmist doubles his Exhortation to Praise God v. 1. Praise ye the Lord sing Praise to our God to praise him from his Dominion as Lord from his Grace and Mercy as our God from the Excellency of the Duty it self 't is good 't is comely some read it comely some lovely or desirable from the various derivation of the Word Nothing doth so much delight a gracious Soul as an opportunity of Celebrating the Perfections and Goodness of the Creator The highest Duties a Creature can render to the Creator are pleasant and delight-lightful in themselves 't is comely Praise is a Duty that affects the whole Soul The Praise of God is a decent thing the Excellency of Gods nature deserves it and the Benefits of Gods grace requires it 'T is comely when done as it ought to be with the Heart as well as with the Voice a Sinner Sings ill tho' his Voice be good the Soul in it is to be elevated above Earthly things The first matter of Praise is Gods erecting and preserving his Church v. 2. The Lord doth build up Jerusalem he gathers together the out-casts of Israel The Walls of demolish'd Jerusalem are now re-edified God hath brought back the Captivity of Jacob and reduced his People from their Babylonish Exile and those that were disperst into strange Regions he hath restor'd to their Habitations Or it may be Prophetick of the calling of the Gentiles and the gathering the out-casts of the Spiritual Israel that were before as without God in the World and strangers to the Covenant of Promise Let God be praised but especially for Building up his Church and gathering the Gentiles before counted as out-casts * Isaâ— 11.12 he gathers them in this World to the Faith and hereafter to Glory Obs 1. From the two first Verses observe 1.
him * Petavius changed Did he create he knew not what and knew not before what he should Create Was he ignorant before he acted and in his acting what his operation would tend to or did he not know the nature of things and the ends of them till he had produced them and saw them in Being Creatures then did not arise from his Knowledg but his Knowledg from them he did not then Will that his Creatures should be for he had then willed what he knew not and knew not what he willed they therefore must be known before they were made and not known because they were made he knew them to make them and he did not make them to know them By the same reason that he knew what Creatures should be before they were he knows still what Creatures shall be before they are Bradward lib. 3. cap. 14. for all things that are were in God not really in their own nature but in him as a cause so the Earth and Heavens were in him as a Model is in the mind of a Work man which is in his Mind and Soul before it be brought forth into outward act 2. The Predictions of future things evidence this There is not a Prophecy of any thing to come but is a spark of his fore-knowledg and bears Witness to the Truth of this assertion in the punctual accomplishment of it this is a thing challenged by God as his own peculiar wherein he surmounts all the Idols that mans inventions have Godded in the World Isa 41.21 22. Let them bring forth speaking of the Idols and shew us what shall happen or declare us things to come shew the things that are to come hereafter that we may know that you are Gods Such a fore-knowledg of things to come is here ascribed to God by God himself as a distinction of him from all false Gods such a Knowledg that if any could prove that they were possessors of he would acknowledg them Gods as well as himself that we may know that you are Gods He puts his Deity to stand or fall upon this account and this should be the point which should decide the controversy whether he or the Heathen Idols were the true God the dispute is managed by this medium He that knows things to come is God I know things to come ergo I am God the Idols know not things to come therefore they are not Gods God submits the Being of his Deity to this Tryal If God know things to come no more than the Heathen Idols which were either Devils or men he would be in his own account no more a God than Devils or men no more a God than the Pagan Idols he doth scoff at for this defect If the Heathen Idols were to be stript of their Deity for want of this foreknowledg of things to come would not the true God also fall from the same excellency if he were defective in Knowledg he would in his own judgment no more deserve the Title and Character of a God than they How could he reproach them for that if it were wanting in himself It cannot be understood of future things in their causes when the effects necessarily arise from such causes as Light from the Sun and Heat from the Fire many of these men know more of them Angels and Devils know if God therefore had not a higher and farther Knowledg than this he would not by this be proved to be God any more than Angels and Devils who know necessary effects in their causes The Devils indeed did predict some things in the Heathen Oracles but God is differenced from them here by the infiniteness of his Knowledg in being able to predict things to come that they knew not or things in their particularities things that depended on the liberty of mans Will which the Devils could lay no claim to a certain knowledg of Were it only a conjectural knowledg that is here meant the Devils might answer they can conjecture and so their Deity were as good as Gods for tho' God might know more things and conjecture nearer to what would be yet still it would be but conjectural and therefore not a higher kind of Knowledg than what the Devils might challenge How much then is God beholden to the Socinians for denying the knowledg of all future things to him upon which here he puts the trial of his Deity God asserts his knowledg of things to come as a manifest evidence of his Godhead those that deny therefore the Argument that proves it deny the conclusion too for this will necessarily follow that if he be God because he knows future things then he that doth not know future things is not God and if God knows not future things but only by conjecture then there is no God because a certain knowledg so as infallibly to predict things to come is an inseparable Perfection of the Deity It was therefore well said of Austin that it was as high a madness to deny God to be as to deny him the foreknowledg of things to come The whole Prophetick part of Scripture declares this Perfection of God every Prophets Candle was lighted at this Torch they could not have this foreknowledg of themselves Why might not many other men have the same insight if it were by nature it must be from some superior Agent Pacuvius said Siqui quae eventura sunt provident aeqâ—â— parent Gell. lib. 14. c. 1. and all Nations owned Prophecy as a Beam from God a fruit of Divine Illumination Prophecy must be totally expunged if this be denyed for the subjects of Prophecy are things future and no man is properly a Prophet but in Prediction now Prediction is nothing but foretelling and things foretold are not yet come and the foretelling of them supposeth them not to be yet but that they shall be in time several such Predictions we have in Scripture the event whereof hath been certain The years of Famine in Egypt foretold that he would order second causes for bringing that Judgment upon them the Captivity of his People in Babylon the calling of the Gentiles the rejection of the Jews Daniels Revelation of Nebuchadnezzars Dream that Prince refers to God as the revealer of Secrets Dan. 2.47 By the same reason that he knows one thing future by himself and by the infiniteness of his Knowledg before any causes of them appear he doth know all things future 3. Some future things are known by men and we must allow God a greater Knowledg than any Creature Future things in their Causes may be known by Angels and men as I said before whosoever knows necessary causes and the efficacy of them may foretell the effects and when he sees the meeting and concurrence of several causes together he may presage what the consequent effect will be of such a concurrence So Physicians foretel the Progress of a Disease the increase or diminution of it by natural Signs and Astronomers foretel Eclipses
Power This Title is superior to any Title given to any of the Prophets in regard of their Predictions and therefore I should take it rather as the note of his perfect understanding than of his perfect teaching and discovering as Calvin doth He is not only the Revealer of what he knows so were the Prophets according to their measures but the Counsellor of what he revealed having a perfect understanding of all the Counsels of God as being interested in them as the mighty God He calls himself by the peculiar Title of God and declares that he will manifest himself by this Prerogative to all the Churches Rev. 2.23 And all the Churches shall know that I am he which searches the Reins and Hearts the most hidden operations of the minds of men that lye locked up from the view of all the World besides And this was no new thing to him after his Ascension for the same Perfection he had in the time of his earthly flesh Luke 6.8 he knew their Thoughts his eyes are therefore compar'd Cant. 5.12 to Doves eyes which are clear and quick and to a flame of fire Rev. 1.14 not only heat to consume his Enemies but Light to discern their contrivances against the Church he pierceth by his knowledg into all parts as fire pierceth into the closest particle of Iron and separates between the most united parts of Metals and some tell us he is called a Roe from the perspicacity of his Sight as well as from the swiftness of his motion 1. He hath a perfect Knowledg of the Father he knows the Father and none else knovvs the Father Angels knovv God men knovv God but Christ in a peculiar manner knovvs the Father no man knows the Son but the Father neither knows any man the Father save the Son Mat. 11.27 he knows so as that he learns not from any other he doth perfectly comprehend him vvhich is beyond the reach of any Creature vvith the addition of all the Divine Vertue not because of any incapacity in God to reveal but the incapacity of the Creature to receive finite is uncapable of being made infinite and therefore incapable of comprehending infinite so that Christ cannot be Deus factus made of a Creature a God to comprehend God for then of finite he vvould become infinite vvhich is a contradiction As the Spirit is God because he searches the deep things of God 1 Cor. 2.10 that is comprehends them Potav Theo. dogmat Tom. 1. p. 467. c. as the Spirit of a man doth the things of a man now the Spirit of man understands vvhat it Thinks and vvhat it Wills so the Spirit of God understands vvhat is in the Understanding of God and vvhat is in the Will of God He hath an absolute knovvledg ascrib'd to him and such as could not be ascrib'd to any thing but a Divinity Novv if the Spirit knovvs the deep things of God and takes from Christ vvhat he shevvs to us of him John 16.15 he cannot be ignorant of those things himself he must knovv the depths of God that affords us that Spirit that is not ignorant of any of the Counsels of the Fathers Will since he comprehends the Father and the Father him he is in himself infinite for God whose Essence is infinite is infinitely knowable but no Created understanding can infinitely know God The infiniteness of the object hinders it from being understood by any thing that is not infinite Though a Creature should understand all the works of God yet it cannot be therefore said to understand God himself As tho' I may understand all the volitions and motions of my Soul yet it doth not follow that therefore I understand the whole nature and substance of my Soul or if a man understood all the effects of the Sun that therefore he understands fully the nature of the Sun But Christ knows the Father he lay in the Bosom of the Father was in the greatest intimacy with him John 1.18 and from this intimacy with him he saw him and knew him so he knows God as much as he is knowable and therefore knows him perfectly as the Father knows himself by a comprehensive Vision this is the knowledg of God wherein properly the infiniteness of his understanding appears And our Saviour uses such expressions which manifest his Knowledg to be above all Created Knowledg and such a manner of knowledg of the Father as the Father hath of him 2. Christ knows all Creatures That knowledg which comprehends God comprehends all Created things as they are in God 't is a knowledg that sinks to the depths of his Will and therefore extends to all the acts of his Will in Creation and Providence by knowing the Father he knows all things that are contained in the Vertue Power and Will of God whatsoever the Father doth that the Son doth John 5.19 As the Father therefore knows all things he is the cause of so doth the Son know all things he is the worker of as the perfect making of all things belongs to both so doth the perfect knowledg of all things belong to both where the action is the same the knowledg is the same Now the Father did not Create one thing and Christ another but all things were Created by him and for him all things both in Heaven and Earth Col. 1.16 as he knows himself as the cause of all things and the end of all things he cannot be ignorant of all things that were effected by him and are referred to him he knows all Creatures in God as he knows the Essence of God and knows all Creatures in themselves as he knows his own acts and the fruits of his Power those things must be in his Knowledg that were in his Power all the Treasures of the Wisdom and Knowledg of God are hid in him Col. 2.3 Now it is not the Wisdom of God to know in part and be in part ignorant He cannot be ignorant of any thing since there is nothing but what was made by him John 1.3 and since it is less to know than Create for we know many things which we cannot make Petav. Theolo Dogmat. Tom. 1. p. 467. If he be the Creator he cannot but be the discerner of what he made this is a part of Wisdom belonging to an Artificer to know the nature and quality of what he makes Since he cannot be ignorant of what he furnisht with Being and with various endowments he must know them not only universally but particularly 3. Christ knows the hearts and affections of men Peter scruples not to ascribe to him this knowledg among the knowledg of all other things John 21.17 Lord thou knowest all things thou knowest that I love thee From Christs knowledg of all things he concludes his knowledg of the inward frames and dispositions of men To search the heart is the sole Prerogative of God 1 Kings 8.39 for thou even thou only knowest the hearts of all the Children of men
and Pagan Oracles gained so much Credit upon this Foundation were they established and the Enemies of Mankind owned for a true God I say from the Prediction of future things tho' their Oracles were often ambiguous many times false yet those poor Heathens framed many ingenious excuses to free their Adored Gods from the charge of falsity and imposture And shall we not adore the true God the God of Israel the God Blessed for ever for this incommunicable Property whereby he flies above the Wings of the Wind the understandings of men and Cherubims Sabund Theol. natural Tit. 84. somewhat changed Consider how great it is to know the Thoughts and Intentions and Works of one man from the beginning to the end of his life to foreknow all these before the Being of this man when he was lodged afar off in the Loyns of his Ancestors yea of Adam how much greater is it to foreknow and know the Thoughts and Works of three or four men of a whole Village or Neighbourhood 'T is greater still to know the imaginations and actions of such a multitude of men as are contained in London Paris or Constantinople how much greater still to know the intentions and practises the clandestine contrivances of so many Millions that have do or shall swarm in all quarters of the World every person of them having Millions of Thoughts Desires Designs Affections and Actions Let this Attribute then make the Blessed God honourable in our eyes and adorable in all our affections especially since it is an Excellency which hath so lately discovered it self in bringing to Light the hidden things of darkness in opening and in part confounding the wicked Devices of Bloody men Especially let us adore God for it and admire it in God since it is so necessary a Perfection that without it the goodness of God had been impotent and could not have relieved us for what help can a distressed person expect from a man of the sweetest disposition and the strongest arm if the eyes which should discover the danger and direct the defence and rescue were closed up by blindness and darkness Adore God for this wonderful Perfection 7. In the consideration of this excellent Attribute what low thoughts should we have of our own knowledg and how humble ought we to be before God There 's nothing man is more apt to be proud of than his Knowledg 't is a Perfection he glories in but if our own Knowledg of the little outside and barks of things puffs us up the consideration of the infiniteness of Gods Knowledg should abate the Tumor As our Beings are nothing in regard to the infiniteness of his Essence so our Knowledg is nothing in regard of the vastness of his understanding We have a spark of Being but nothing to the heat of the Sun We have a drop of Knowledg but nothing to the Divine Ocean What a vain thing is it for a shallow Brook to boast of its Streams before a Sea whose depths are unfathomable As it is a vanity to brag of our Strength when we remember the Power of God and of our Prudence when we glance upon the Wisdom of God so 't is no less a vanity to boast of our Knowledg when we think of the Understanding and Knowledg of God How hard is it for us to know any thing Pascall p. 17â— too much noise deafs us and too much light dazels us too much distance alienates the object from us and too much nearness bars up our sight from beholding it When we think our selves to be near the knowledg of a thing as a Ship to the Haven a puff of Wind blows us away and the object which we desired to know eternally flies from us we burn with a desire of knowledg and yet are opprest with the darkness of ignorance we spend our days more in dark Egypt than in enlightened Goshen In what narrow bounds is all the knowledg of the most intelligent persons included Amyrant de praedest p. 116. 117. somewhat changed How few understand the exact Harmony of their own bodies the nature of the life they have in common with other Animals who understands the nature of his own faculties how he Knows and how he Wills how the Understanding Proposeth and how the Will embraceth how his spiritual Soul is united to his material Body what the nature is of the operation of our Spirits nay who understands the nature of his own body the offices of his sences the motion of his Members how they come to obey the command of the Will and a Thousand other things What a vain weak and ignorant thing is man when compar'd with God yet there is not a greater Pride to be found among Devils than among ignorant men with a little very little flashy knowledg Ignorant man is as proud as if he knew as God! As the consideration of Gods Omniscience should render him honourable in our eyes so it should render us vile in our own God because of his knowledg is so far from disdaining his Creatures that his Omniscience is a Minister to his Goodness No knowledg that we are possess'd of should make us swell with too high a conceit of our selves and a disdain of others We have infinitely more of ignorance than knowledg Let us therefore remember in all our thoughts of God that he is God and we are men and therefore ought to be humble as becomes men and ignorant and foolish men to be as weak Creatures should lie low before an Almighty God and impure Creatures before a Holy God false Creatures before a Faithful God finite Creatures before an Infinite God so should ignorant Creatures before an All-Knowing God All Gods Attributes teach admiring thoughts of God and low thoughts of our selves 8. It may inform us how much this Attribute is injured in the World The first error after Adams eating the forbidden Fruit was the denyal of this as well as the Omnipresence of God Gen. 3.10 I heard thy voice in the Garden and I hid my self as if the thickness of the Trees could screen him from the eye of his Creator And after Cains Murder this is the first Perfection he affronts Gen. 4.9 Where is Abel thy Brother saith God How roundly doth he answer I know not as if God were as weak as man to be put off with a Lye Man doth as naturally hate this Perfection as much as he cannot naturally but acknowledg it he wishes God stript of this eminency that he might be incapable to be an inspector of his Crimes and a searcher of the Closets of his heart In wishing him deprived of this there is a hatred of God himself for it is a loathing an Essential Property of God without which he would be a pitiful Governor of the World What a kind of God should that be of a Sinners wishing that had wanted Eyes to see a Crime and Righteousness to punish it The want of the consideration of this Attribute is
performance of his Promise we argue with him from his faithfulness so in the fear of any insincerity or hidden Corruption we should implore his Omnscience For as God is a God in Covenant our God our God in the whole of his Nature so the Perfections of his Nature are employed in their several Stations as assistances of his Creatures This was David's Practice and Comfort after that large Meditation on the Omniscience and Omnipresence of God he turns his thoughts of it into Petitions for the employment of it in the concerns of his Soul and begs a Mercy suitable to the glory of this Perfection Psal 139.23 Search me Oh God and trie my heart trie me and know my thoughts Dive to the bottom Verse 24. And see if there be any wicked way in me and lead me in the way Everlasting His desire is not barely that God should know him for it would be senseless to beg of God that he should have Mercy or faithfulness or power or knowledge in his Nature but he desires the exercise of this Attribute in the discovery of himself to himself in order to his sight of any wicked way and Humiliation for it and Reformation of it in order to his Conduct to Everlasting Life As we may appeal to this Perfection to Judge us when the sincerity of our Actions is Censured by others so we may implore it to search us when our sincerity is question'd by our selves That our Minds may be enlightned by a Beam from his Knowledge and the little Thieves may be pull'd out of their Dens in our Hearts by the hand of his Power In particular it is our Comfort that we can and our necessity that we must Address particularly to this when we engage solemnly in a work of self-examination that we may have a clearer Eye to direct us than our own that we may not mistake Brass for Gold or counterfeit Graces for true that nothing that is filthy and fit to be cast out may escape our Sight and preserve its Station And we need not question the laying at the Door of this neglect viz. not calling in this Attribute to our Aid whose proper Office it is as I may so say to search and enquire all the mistakes ill success and fruitlessness of our endeavours in self-examination because we would engage in it in the pitiful strength of our own dimness and not in the light of Gods Countenance and the assistance of his Eye which can discern what we cannot see and discover that to us which we cannot manifest to our selves 'T is a Comfort to a learner of an Art to have a skilful Eye to overlook his work and inform him of the defects Beg the help of the Eye of God in all your searches and self-examinations 9. The Consideration of this Attribute is Comfortable in our assurances of and reflections upon the pardon of Sin or seeking of it As God punishes Men for Sin according to his knowledge of them which is greater than the knowledge their own Consciences have of them so he pardons according to his knowledge He pardons not only according to our knowledge but according to his own He is greater than any Mans Heart to condemn for that which a Man is at present ignorant of and greater than our Hearts to pardon that which is not at present visible to us He knows that which the most watchful Conscience cannot take a survey of If God had not an infinite Understanding of us how could we have a perfect and full pardon from him It would not stand with his Honour to pardon he knew not what He knows what Crimes we have to be pardon'd when we know not all of them our selves that stand in need of a gracious Remission His Omniscence beholds every Sin to charge it upon our Saviour If he knows our Sins that are black he knows every mite of Christs Righteousness which is pure and the utmost extent of his Merits as well as the demerit of our iniquities As he knows the filth of our Sin he also knows the covering of our Saviour He knows the value of the Redeemers Sufferings and exactly understands every Plea in the intercession of our Advocate Though God knows our Sins oculo indice yet he doth not see them oculo judice with a Judicial Eye His Omniscience stirs not up his Justice to Revenge but his Mercy to Pity His infinite Understanding of what Christ hath done directs him to disarm his Justice and sound an Alarm to his Bowels As he understands better than we what we have committed so he understands better than we what our Saviour hath merited and his Eye directs his Hand in the blotting out Guilt and applying the Remedy 3. The third Use shall be to Sinners to humble them and put them upon serious Consideration This Attribute speaks terrible things to a Profligate Sinner Basil thinks that the ripping open the Sins of the Damned to their faces by this Perfection of God is more terrible than their other Torments in Hell God knows the Persons of Wicked Men not one is exempted from his Eye he sees all the actions of Men as well as he knows their Persons Job 11.11 He knows vain Men he sees wickedness also Job 34.21 His Eye is upon all their goings He hears the most private Whispers Psal 139.4 the scope manner circumstance of speaking he knows it altogether He understands all our thoughts the first bubblings of that bitter Spring Psal 139.2 The quickest glances of the Fancy the closest musings of the Mind and the abortive wouldings or wishes of the Will the language of the Heart as well as the language of the Tongue Not a foolish thought or an idle word not a wanton glance or a dishonest action Not a negligent service or a distracting fancy but is more visible to him than the filth of a Dunghill can be to any Man by the help of a Sun Beam How much better would it be for desperate Sinners to have their Crimes known to all the Angels in Heaven and Men upon Earth and Devils in Hell than that they should be known to their Soveraign whose Laws they have violated and to their Judge whose Righteousness obligeth him to revenge the injury 1. Consider What a poor Refuge is secrecy to a Sinner Not the Mysts of a foggy Day nor the obscurity of the darkest Night not the closest Curtains nor the deepest Dungeon can hide any Sin from the Eye of God Adam is known in his Thickets and Jonah in his Cabin Achan's Wedge of Gold is discern'd by him though buried in the Earth and hooded with a Tent. Shall Sarah be unseen by him when she mockingly laughs behind the Door Shall Gehazy tell a Lye and comfort himself with an imagination of his Masters ignorance as long as God knows it Whatsoever works Men do are not hid from God whither done in the darkness or Day-light in the Mid-night darkness or the Noon-day Sun He is all Eye
to see and he hath a great Wrath to Punish The Wheels in Ezekiel are full of Eyes A piercing Eye to behold the Sinner and a swift Wheel of Wrath to overtake him God is Light and of all things Light is most difficultly kept out The secretest Sins are set in the light of his Countenance * Psal 90.8 as legible to him as if writ with a Sun Beam More visible to him than the greatest Print to the sharpest Eye The Fornications of the Samaritan Woman perhaps known only to her own Conscience were manifest to Christ * John 4.16 There is nothing so secretly done but there is an infallible Witness to prepare a Charge Though God be invisible to us we must not imagine we are so to him 't is a vanity therefore to think we can conceal our selves from God by concealing the Notions of God from our sense and practice If Men be as close from the Eyes of all Men as from those of the Sun yea if they could separate themselves from their own Shadow they could not draw themselves from Gods Understanding How then can darkness shelter us or Crafty Artifices defend us With what shame will Sinners be filled when God who hath trac'd their Steps and writ their Sins in a Book shall make a Repetition of their Ways and unvail the Web of their Wickedness 2. What a dreadful Consideration is this to the juggling Hypocrite that masks himself with an appearance of Piety An infinite Understanding judges not according to Vails and Shadows but according to Truth He judges not according to appearance * 1 Sam. 16.7 The outward Comeliness of a work imposeth not on him his Knowledg and therefore his Estimations are quite of another Nature than those of Men. By this Perfection God looks through the Vail and beholds the litter of Abominations in the secrets of the Soul the true Quality and Principle of every Work and judges of them as they are and not as they appear Disguised Pretexts cannot deceive him the Disguises are known afar off before they are weav'd he pierceth into the depths of the most abstruse Wills all secret Ends are dissected before him Every action is naked in its outside and open in its inside all are as clear to him as if their Bodies were of Chrystal so that if there be any secret reserves he will certainly reprove us * Job 13.10 We are often deceiv'd we may take Wolves for Sheep and Hypocrites for Believers for the Eyes of Men are no better than Flesh and dive no further than appearance but an infinite Understanding that fathoms the secret depths of the Heart is too knowing to let a Dream pass for a Truth or mistake a Shadow for a Body Though we call God Father all our days speak the language of Angels or be endowed with the Gifts of Miracles he can discern whether we have his Mark upon us He can espy the Treason of Judas in a Kiss Herod's intent of Murdering under a specious pretence of Worship A Pharisees fraud under a broad Philactery A Ravenous Wolf under the softness of a Sheeps Skin And the Devil in Samuels Mantle or when he would shrowd himself among the Sons of God * Job 1.6 7. All the Rooms of the Heart and every atome of Dust in the least chink of it is clear to his Eye He can strip Sin from the fairest Excuses pierce into the Heart with more ease than the Sun can through the thinnest Cloud or Vapour and look through all Ephraims ingenuous Inventions to excuse his Idolatry * Hos 5.3 Hypocrisie then is a senseless thing since it cannot escape unmasking by an infinite Understanding As all our force cannot stop his Arm when he is resolved to Punish so all our sophistry cannot blind his Understanding when he comes to Judge Woe to the Hypocrite for God sees him all his juggling is open and naked to infinite Understanding 3. Is it not also a senseless thing to be careless of Sins committed long ago The old Sins forgotten by Men stick fast in an infinite Understanding Time cannot raze out that which hath been known from Eternity Why should they be forgotten many years after they were acted since they were foreknown in an Eternity before they were committed or the Criminal capable to practice them Amalek must pay their Arrears of their ancient Unkindness to Israel in the time of Saul though the Generation that committed them were rotten in their Graves * 1 Sam. 15.2 Old Sins are written in a Book which lies always before God and not only our own Sins but the Sins of our Fathers to be requited upon their Posterity * Isai 65.6 Behold it is written What a vanity is it then to be regardless of the Sins of an Age that went before us because they are in some measure out of our knowledge are they therefore blotted out of Gods remembrance Sins are bound up with him as Men do Bonds till they resolve to sue for the Debt The iniquity of Ephraim is bound up * Hos 13.12 As his fore-knowledge extends to all acts that shall be done so his remembrance extends to all acts that have been done We may as well say God fore-knows nothing that shall be done to the end of the World as that he forgets any thing that hath been done from the beginning of the World The former Ages of the World are no further distant from him than the latter God hath a Calendar as it were or an Account Book of Mens Sins ever since the beginning of the World what they did in their Childhood what in their Youth what in their Manhood and what in their Old Age He hath them in store among his Treasures * Deut. 32.34 He hath neither lost his Understanding to know them nor his Resolution to revenge them As it follows * Verse 35. To me Vengeance belongs He intends to enrich his Justice with a glorious manifestation by rendring a due Recompence And it is to be observed that God doth not only necessarily remember them but sometimes binds himself by an Oath to do it Amos 8.7 The Lord hath sworn by the Excellency of Jacob surely I will never forget any of their works Or in the Hebrew If I ever forget any of their works That is Let me not be accounted a God for ever if I do forget Let me lose my Godhead if I lose my remembrance 'T is not less a Misery to the Wicked than it is a Comfort to the Godly that their Record is in Heaven 4. Let it be observed That this infinite Vnderstanding doth exactly know the sins of Men he knows so as to consider He doth not only know them but intently behold them * Psal 11.4 His Eye-lids trie the Children of Men a Metaphor taken from Men that contract the Eye-lids when they would wistly and accurately behold a thing 't is not a transient and careless look Psal 10.14
as considered in the Gospel Covenant his Power as well as his other Perfections are ingredients in that Cordial of Gods being our God We should never think of the Excellency of the Divine Nature without considering the Duties they demand and gathering the Hony they present 2. Obs The stability of a gracious Soul depends vpon the Wisdom as well as the Power of God It would be a disrepute to the Almightiness of God if that should be totally vanquish'd which was introduc'd by his Mighty Arm and rooted in the Soul by an irresistible Grace It would speak a want of Streng h to maintain it or a change of Resolution and so would be no honour to the Wisdom of his first design 'T is no part of the wisdom of an Artificer to let a work wherein he determin'd to shew the greatness of his Skâ—ll to be dash'd in pieces when he hath power to preserve it God design'd every gracious Soul for a piece of his workmanship * Eph. 2.10 What to have the Skill of his Grace defeated If any Soul which he hath graciously conquer'd should be wrested from him what could be thought but that his Power is enfeebled If deserted by him what could be imagin'd but that he repented of his labour and alter'd his Counsel as if rashly undertaken These Romans were rugged Pieces and lay in a filthy quarry when God came first to smooth them for so the Apostle represents them with the rest of the Heathen Rom. 1.19 and would he throw them away or leave them to the power of his Enemy after all his pains he had taken with them to fit them for his Building Did he not foresee the designs of Satan against them what stratagems he would use to defeat his Purposes strip him of the honour of his work and would God so gratifie his Enemy and disgrace his own Wisdom The deserting of what hath been acted is a real Repentance and argues an Imprudence in the first resolve and attempt The Gospel is called the Manifold wisdom of God Eph. 3.10 the fruiâ— of it in the heart of any Person which is a main design of it hath a Title to the same Character and shall this Grace which is the product of this Gospel and therefore the birth of Manifold Wisdom be supprest 'T is at Gods hand we must seek our fixedness and establishment and act Faith upon these two Attributes of God Power is no ground to expect stability without Wisdom interesting the Agent in it and finding out and applying the Means for it Wisdom is naked without Power to act and Power is useless without Wisdom to direct They are these two Excellencies of the Deity the Apostle here pitches the Hope and Faith of the Converted Romans upon for their stability 3. Obs Perseverance of Believers in Grace is a Gospel Doctrine According to my Gospel My Gospel Ministerially according to that Gospel Doctrine I have taught you in this Epistle for as the Prophets were Comments upon the Law so are the Epistles upon the Gospel This very Doctrine he had discours'd of Rom. 8.38 39. where he tells them that neither death nor life the Terrors of a cruel death or the Allurements of an honourable and pleasant life nor Principalities and Powers with all their subtilty and strength not the things we have before us nor the Promises of a future felicity by either Angels in Heaven or Devils in Hell not the highest Angel nor the deepest Devil is able to separate us us Romans from the love of God which is in Christ Jesus So that According to my Gospel may be according to that Declaration of the Gospel which I have made in this Epistle which doth not only promise the first creating Grace but the perfecting and crowning Grace for not only the being of Grace but the health liveliness and perpetuity of Grace is the fruit of the New Covenant Jer. 32.40 4. Observe That the Gospel is the sole Means of a Christians Establishment According To my Gospel that is By my Gospel The Gospel is the Instrumental cause of our Spiritual life 't is the cause also of the Continuance of it 't is the Seed whereby we were born and the Milk whereby we are nourish'd †1 Pet. 1.23 't is the Power of God to salvation ‖ 1 Pet. 2.2 and therâ—fore to all the degrees of it John 17.17 Sanctifie them by thy Truth or through thy Truth by or through his Truth he sanctifies us and by the same Truth he establisheth us The first Sanctification and the progress of it the first lineaments and the last colours are wrought by the Gospel The Gospel therefore ought to be known studied and considered by us 'T is the Charter of our Inheritance and the security for our standing The Law acquaints us with our Duty but contributes nothing to our strength and settlement 5. Observe The Gospel is nothing else but the Revelation of Christ Verse 25. According to my Gospel and the preaching of Jesus Christ The discovery of the Mystery of Redemption and Salvation in and by him 'T is Genitivus objecti that Preaching wherein Christ is declared and set out with the Benefits accruing by him This is the priviledge the Wisdom oâ— God reserved for the latter Times which the Old Testament-Church had only under a Vail 6. 'T is a part of the Excellency of the Gospel that it had the Son of God for its Publisher The Preaching of Jesus Christ It was first preached to Adam in Paradise by God and afterwards publish'd by Christ in Person to the Inhabitants of Judea It was not the Invention of Man but Copied from the bosom of the Father by him that lay in his Bosom The Gospel we have is the same which our Saviour himself preached when he was in the World He preached it not to the Romans but the same Gospel he preached is transmitted to the Romans It therefore Commands our respect who ever slights it 't is as much as if he slighted Jesus Christ himself were he in Person to sound it from his own Lips The validity of a Proclamation is derived from the Authority of the Prince that dictates it and orders it yet the greater the Person that publisheth it the more dishonour is cast upon the Authority of the Prince that enjoyns it if it be contemn'd The Everlasting God ordain'd it and the Eternal Son publish'd it 7. The Gospel was of an Eternal Resolution though of a temporary Revelation Verse 25. According to the Revelation of the Mystery which was kept secret since the World began 'T is an Everlasting Gospel It was a Promise before the world began Tit. 1.2 It was not a new Invention but only kept secret among the Arcana in the Breast of the Almighty It was hidden from Angels for the depths of it are not yet fully made known to them their desire to look into it speaks yet a deficiency in their Knowledge of it * 1
him he knows what Angels and Men do and infinitely more what is known by them obscurely is known by him clearly What is known by man after it is done was known by God before it was wrought By his wisdom as much as by any thing he infinitely differs from all his Creatures as by wisdom Man differs from a Brute We cannot frame a notion of God without conceiving him infinitely wise We should render him very inconsiderable to imagine him furnisht with an infinite knowledge and not have an infinite wisdom to make use of that knowledge or to fancy him with a mighty power destitute of prudence Knowledge without prudence is an eye without motion and power without discretion is an arm without a head a hand to act without understanding to contrive and model a strength to act without reason to know how to act It would be a miserable notion of a God to fancy him with a brutish and unguided power The Heathens therefore had and could not but have this natural notion of God Plato therefore calls him Mens †Eugub per. Philosoph lib. 1. cap. 5. and Cleanthes used to call God Reason and Socrates thought the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too magnificent to be attributed to any thing else but God alone Arguments to prove that God is wise Reas 1. God could not be infinitely perfect without wisdom A rational Nature is better than an irrational Nature A man is not a perfect man without reason how can God without it be an infinitely perfect God Wisdom is the most eminent of all Vertues all the other perfections of God without this would be as a body without an eye a soul without understanding A Christian's Graces want their lustre when they are destitute of the guidance of wisdom Mercy is a feebleness and Justice a cruelty Patience a timerousness and Courage a madness without the conduct of wisdom so the Patience of God would be cowardise his Power an oppression his Justice a tyranny without wisdom as the Spring and Holiness as the Rule No attribute of God could shine with a due lustre and brightness without it Power is a great perfection but wisdom a greater * Licet magnum sit posse majus tamen est sapere Wisdom may be without much power as in Bees and Ants but power is a tyrannical thing without wisdom and righteousness The Pilot is more valuable because of his skil than the Gally Slave because of his strength and the conduct of a General more estimable than the might of a private Souldier Generals are chosen more by their skill to guide than their strength to act What a Clod is a man without Prudence what a Nothing would God be without it This is the Salt that gives relish to all other perfections in a Creature This is the Jewel in the Ring of all the Excellencies of the Divine Nature and Holiness is the splendor of that Jewel Now God being the first Being possesses whatsoever is most noble in any Being If therefore Wisdom which is the most noble perfection in any Creature were wanting to God he would be deficient in that which is the highest Excellency God being the living God as he is frequently termed in Scripture he hath therefore the most perfect manner of living and that must be a pure and intellectual life Being essentially living he is essentially in the highest degree of living As he hath an infinite life above all Creatures so he hath an infinite intellectual life and therefore an infinite Wisdom whence some have called God not sapientem but super-sapientem †Suarez Vol. 1 lib. 1. cap. 3 p. 10. not only wise but above all wisdom Reas 2. Without infinite Wisdom he could not govern the World Without wisdom in forming the Matter which was made by Divine power the World could have been no other than a Chaos and without wisdom in Government it could have been no other than a heap of Confusion without wisdom the World could not have been created in the posture it is Creation supposeth a determination of the will putting power upon acting the determination of the will supposeth the counsel of the understanding determining the will No work but supposeth understanding as well as will in a rational Agent As without skill things could not be created so without it things cannot be governed Reason is a necessary perfection to him that presides over all things Without knowledge there could not be in God a foundation for Government and without wisdom there could not be an exercise of Government and without the most excellent wisdom he could not be the most excellent Governour He could not be an universal Governour without a universal wisdom nor the sole Governour without an unimitable wisdom nor an independent Governour without an original and independent wisdom nor a perpetual Governour without an incorruptible wisdom He would not be the Lord of the World in all points without skill to order the affairs of it Power and wisdom are foundations of all Authority and Government Wisdom to know how to rule and command Power to make those Commands obeyed No regular Order could issue out without the first nor could any order be enforced without the second A feeble wisdom and a brutish power seldom or never produce any good effect Magistracy without wisdom would be a frantick power a rash conduct like a strong arm when the eye is out it strikes it knows not what and leads it knows not whither Wisdom without power would be like a great body without feet * Amirant moral like the knowledge of a Pilot that hath lost his arm who though he knows the Rule of Navigation and what Course to follow in his Voyage yet cannot mannage the Helm But when those two wisdom and power are link't together there ariseth from both a fitness for Government There is wisdom to propose an end and both wisdom and power to employ means that conduct to that end And therefore when God demonstrates to Job his right of Government and the unreasonableness of Job's quarrelling with his proceedings he chiefly urgeth upon him the consideration of those two excellencies of his Nature power and wisdom which are exprest in his Works †Chap. 38 39 40 41. A Prince without wisdom is but a Title without a Capacity to perform the Office no man without it is fit for government Nor could God without wisdom exercise a just Dominion in the World He hath therefore the higest wisdom since he is the universal Governour That wisdom which is able to govern a Family may not be able to govern a City and that wisdom which governs a City may not be able to govern a Nation or Kingdom much less a World The bounds of God's government being greater than any his wisdom for government must needs surmount the wisdom of all ‖ Amyrald desert Theâ—l p. 111. And though the Creatures be not in number actually infinite yet they
yet he cannot but approve of that Law as it prohibits every man from doing him the like injury and disgrace The sutableness of the Law to the Consciences of men is further evidenced by those furious reflections and strong alarms of Conscience upon a transgression of it and that in all parts of the World more or less in all men So exactly hath Divine wisdom fitted the Law to the Reason and Consciences of men as one Tally to another Indeed without such an agreement no mans Conscience could have any ground for a Hue and Cry nor need any man be startled with the Records of it This manifests the wisdom of God in framing his Law so that the Reasons and consciences of all men do one time or other subscribe to it What Governour in the World is able to make any Law distinct from this revealed by God that shall reach all places all persons all Hearts We may add to this the extent of his Commands in ordering goodness at the root not only in action but affection not only in the motion of the Members but the disposition of the Soul which suting a Law to the inward frame of man is quite out of the compass of the wisdom of any Creature 4. His Wisdom is seen in the incouragements he gives for the studying and observing his will Psal 19.11 In keeping thy Commandments there is great reward The variety of them there is not any particular Genius in man but may find something sutable to win upon him in the revealed will of God There is a strain of Reason to satisfy the Rational of Eloquence to gratify the the Fanciful of Interest to allure the Selfish of Terror to startle the Obstinate As a skilful Angler stores himself with Baits according to the Appetites of the sorts of fish he intends to catch so in the Word of God there are varieties of Baits according to the varieties of the Inclinations of men Threatnings to work upon Fear Promises to work upon Love Examples of holy men set out for Imitation and those plainly neither his Threatnings nor his Promises are dark as the Heathen Oracles but peremptory as becomes a Soveraign Law giver and plain as was necessary for the understanding of a Creature As he deals graciously with men in exhorting and incouraging them so he deals wisely herein by taking away all Excuse from them if they ruine the interest of their Souls by denying Obedience to their Soveraign Again the Rewards God proposeth are accommodated not to the Brutish parts of man his Carnal Sense and Fleshly Appetite but to the Capacity of a Spiritual Soul which admits only of Spiritual Gratifications and cannot in its own Nature without a sordid subjection to the Humors of the Body be moved by Sensual Proposals God backs his Precepts with that which the Nature of Man longed for and with Spiritual Delights which can only satisfy a rational Appetite And thereby did as well gratifie the noblest Desires in man as Oblige him to the noblest Service and Work * Amytaut Indeed Vertue and Holiness being perfectly amiable ought chiefly to affect our Understandings and by them draw our Wills to the esteem and pursuit of them But since the desire of Happiness is inseparable from the Nature of Man as impossible to be dis-join'd as an Inclination to descend to be severed from heavy Bodies or an instinct to ascend from Light and A ry of Substances God serves himself of the Inclination of our Natures to happiness to engender in us an esteem and affection to the Holiness he doth require He proposeth the enjoyment of a supernatural Good and everlasting Glory as a Bait to that insatiable longing our Natures have for Happiness to receive the impression of Holiness into our Souls And besides he doth proportion Rewards according to the degrees of mens Industry Labour and Zeal for him and weighs out a Recompence not only suted to but above the service He that improves five Talents is to be ruler over five Cities that is a greater proportion of Honour and Glory than another Luke 19.17.18 As a wise Father excites the affection of his Children to things worthy of Praise by varieties of Recompenses according to their several Actions And it was the Wisdom of the Steward in the Judgment of our Saviour to give every one the portion that belonged to him Luke 12.42 There is no part of the Word wherein we meet not with the will and Wisdom of God varieties of Duties and varieties of Encouragement mingled together 5. The Wisdom of God is seen In fitting the Revelations of his will to after-times and for the preventing of the foreseen Corruptions of men The whole Revelation of the mind of God is stored with Wisdom in the words connexion sence It looks backwards to past and forwards to Ages to come A hidden wisdom lies in the bowels of it like Gold in a Mine The Old testament was so composed as to fortify the New when God should bring it to light The Foundations of the Gopel were laid in the Law The Predictions of the Prophets and figures of the Law were so wisely framed and laid down in such clear expressions as to be Proofs of the Authority of the New Testament and Convictions of Jesus his being the Messiah Luke 24.14 Things concerning Christ were written in Moses the Prophets and Psalms and do to this day stare the Jews so in the face that they are fain to invent absurd and Nonsensical Interpretations to excuse their Unbelief and continue themselves in their obstinate Blindness And in pursuance of the efficacy of those Predictions it was a part of the Wisdom of God to bring forth the Translation of the Old Testament by the means Ptolomy King of Egypt some hundreds of years before the coming of Christ into the Greek Language the Tongue then most known in the World And why to prepare the Gentiles by the reading of it for that gracious call he intended them and for the entertainment of the Gospel which some few years after was to be publisht among them that by reading the Predictions so long before made they might more readily receive the accomplishment of them in their due time The Scripture is written in such a manner as to obviate Errors foreseen by God to enter into the Church It may be wondred why the Vniversal Particle should be inserted by Christ in the giving the Cup in the Supper which was not in the distributing the Bread Mat. 26 27. Drink ye all of it Not at the distributing the Bread Eat you all of it And Mark in his Relation tels us They all drank of it Mark 11.23 The Church of Rome hath been the occasion of discovering to us the Wisdom of our Saviour in in s erting that Particle all since they were so bold to exclude the Communicants from the Cup by a trick of Concomitancy Christ foresaw the Error and therefore put in a little word to obviate a
question the Skill that alters a black Jet into a clear Chrystal a Glow-worm into a Star a Lion into a Lamb and a Swine into a Dove The more intricate and knotty any business is the more eminent is any Mans Ability and Prudence in untying the knots and bringing it to a good Issue The more desperate the Disease the more admirable is the Physicians Skill in the Cure He pitches upon Men for his service who have Natural dispositions to serve him in such ways as he disposeth of them after their Conversion So Paul was naturally a Conscientious Man what he did against Christ was from the dictates of an erroneous Conscience soak'd in the Pharisaical Interpretations of the Jewish Law He had a strain of Zeal to prosecute what his depraved Reason and Conscience did inform him in God pitches upon this Man and works him in the Fire for his Service He alters not his Natural disposition to make him of a Constitution and Temper contrary to what he was before but directs it to another Object claps in another Byass into the Bowl and makes his Ill-governed Disposition◠move in a new way of his own appointment and guided that Natural heat to the service of that Interest which he was before ambitious to extirpate As a high metled Horse when left to himself creates both disturbance and danger But under the conduct of a wise Rider moves regularly not by a change of his Natural fierceness but a skilful management of the Beast to the Riders purpose 2. In the seasons of Conversion The Prudence of Man consists in the Timing the execution of his Counsels and no less doth the Wisdom of God consist in this As he is a God of Judgment or Wisdom he waits to introduce his Grace into the Soul in the fittest Season This Attribute Paul in the story of his own Conversion puts a particular remark upon which he doth not upon any other in that Catalogue he reckons up 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only Wise God be Honour and Glory for ever and ever Amen A most solemn Doxology wherein Wisdom sits upon the Throne above all the rest with a special Amen to the glory of it which refers to the Timing of his Mercy so to Paul as made most for the glory of his Grace and the encouragement of others from him as the Pattern God took him at a time when he was upon the brink of Hell when he was ready to devour the New-born Infant Church at Damascus when he was Arm'd with all the Authority from without and fired with all the Zeal from within for the prosecution of his Design Then God seizeth upon him and runs him in a Chanel for his own Honour and his Creatures happiness 'T is observable * Which I have upon another Occasion noted how God set his Eye upon Paul all along in his furious course and lets him have the Reins without putting out his hand to bridle him yet no motion he could take but the Eye of God runs along with him He suffered him to kick against the pricks of Miracles and the convincing Discourse of Stephen at his Martyrdom There were many that Voted for Stephens Death as the Witnesses that flung the Stones first at him but they are not named only Saul who testified his Approbation as well as the rest and that by watching the Witnesses Cloaths while they were about that bloody work Acts 7.58 The Witnesses laid their cloaths at a young Mans feet named Saul Again though Multitudes were consenting to his Death yet Acts 8.1 Saul only is mentioned Gods Eye is upon him yet he would not at that time stop his Fury He goes on further and makes havock of the Church Acts 8.3 He had surely many more Complices but none are named as if none regarded with any design of Grace but Saul Yet God would not reach out his hand to Change him but Eyes him waiting for a fitter opportunity which in his Wisdom he did foresee And therefore Acts 9.1 the Spirit of God adds a Yet Saul yet breathing out Threatnings It was not Gods time yet but it would be shortly But when Saul was putting in execution his design against the Church of Damascus when the Devil was at the top of his Hopes and Saul in the height of his Fury and the Christians sunk into the depth of their Fears the Wisdom of God lays hold of the opportunity and by Pauls Conversion at this Season defeats the Devil disappoints the High Priests shields his People discharges their Fears by pulling Saul out of the Devils hands and forming Satans Instrument to a holy Activity against him 3. The Wisdom of God appears In the manner of Conversion So great a Change God makes not by a destruction but with a preservation of and sutableness to Nature As the Devil Tempts us not by offering violence to our Natures but by proposing things convenient to our Corrupt Natures so doth God solicite us to a Return by proposals suted to our Faculties As he doth in Nature convey Nourishment to Men by means of the Fruits of the Earth and produceth the Fruits of the Earth by the Influences of Heaven the Influences of Heaven do not force the Earth but excite that Natural virtue and strength which is in it So God produceth Grace in the Soul by the Means of the Word fitted to the capacity of Man as Man and proportion'd to his Rational Faculties as Rational It would be contrary to the the Wisdom of God to move Man like a Stone to invert the order and priviledge of that Nature which he setled in Creation for then God would in vain have given Man Understanding and Will Because without moving Men according to those Faculties they would remain unprofitable and unuseful in Man †Daille sur Philip. Part 1. p. 545 546. God doth not reduce us to himself as Logs by a meer force or as Slaves forced by a Cudgel to go forth to that place and do that work which they have no stomach to But he doth accommodate himself to those Foundations he hath laid in our Nature and guides us in a way agreeable thereunto by an Action as sweet as powerful clearing our Understandings of dark Principles whereby we may see his Truth our own Misery and the Seat of our Happiness and bending our Wills according to this Light to desire and move conveniently to this End of our Calling Efficaciously yet agreeably powerfully yet without imposing on our Natural Faculties * Sanderson Part 2. p. 203. sweetly without Violence in ordering the Means but effectually without Failing in accomplishing the End And therefore the Scripture calleth it Teaching John 6.45 Alluring Hos 2.14 Calling us to seek the Lord Psal 27.8 Teaching is an act of Wisdom Alluring an act of Love Calling an act of Authority But none of them argue a violent constraint The principle that moves the Will is Supernatural but the
Will as a Natural Faculty concurs in the act or motion God doth not act in this in a way of Absolute Power without an Infinite Wisdom suting himself to the Nature of the things he acts upon He doth not change the Physical Nature though he doth the Moral As in the Government of the World he doth not make heavy things ascend nor light things descend ordinarily but guides their Motions according to their Natural qualities So God doth not strain the Faculties beyond their due pitch He lets the nature of the Faculty remain but changes the Principle in it The Understanding remains Understanding and the Will remains Will. But where there was before Folly in the Understanding he puts in a Spirit of Wisdom and where there was before a stoutness in the Will he forms it to a pliableness to his offers He hath a Key to fit every Ward in the Lock and opens the Will without injuring the Nature of the Will He doth not change the Soul by an alteration of the Faculties but by an alteration of something in them Not by an Inroad upon them or by meer power or a blind Instinct but by proposing to the Understanding something to be known and informing it of the Reasonableness of his Precepts and the Innate goodness and excellency of his Offers and by inclining the Will to love and embrace what is proposed And things are propos'd under those Notions which usually move our Wills and Affections We are moved by things as they are good pleasant profitable we entertain things as they make for us and detest things as they are contrary to us Nothing affects us but under such qualities and God sutes his Encouragements to these Natural Affections which are in us His Power and Wisdom go hand in hand together his Power to act what his Wisdom orders and his Wisdom to conduct what his Power executes He brings Men to him in ways suted to their Natural dispositions The stubborn he tears like a Lion the gentle he wins like a Turtle by sweetness he hath a Hammer to break the stout and a Cord of Love to draw the more pliable Tempers He works upon the more Rational in a way of Gospel Reason upon the more Ingenuous in a way of kindness and draws them by the Cords of Love The Wise-men were led to Christ by a Star and Means suted to the knowledge and study that those Eastern Nations used which was much in Astronomy He worketh upon others by Miracles accommodated to every ones sense and so proportions the Means according to the Nature of the Subjects he works upon 4. The Wisdom of God is apparent in his Discipline and Penal Evils The Wisdom of Human Governments is seen in the matter of their Laws and in the Penalties of their Laws and in the proportion of the Punishment to the Offence and in the good that redounds from the Punishment either to the Offender or to the Community The Wisdom of God is seen in the Penalty of Death upon the Transgression of his Law both in that it was the greatest Evil that Man might fear and so was a convenient means to keep him in his due bound and also in the proportion of it to the Transgression Nothing less could be in a Wise Justice inflicted upon an Offender for a Crime against the highest Being and the Supream Excellency But this hath been spoken of before in the Wisdom of his Laws I shall only mention some few it would be too tedious to run into all 1. His Wisdom appears in Judgments in the suting them to the qualities of Persons and nature of Sins He deviseth evil Jer. 18.11 his Judgments are fruits of Counsel He also is wise and will bring Evil Isai 31.2 Evil sutable to the Person offending and Evil sutable to the Offence committed As the Husbandman doth his Threshing Instruments to the Grain He hath a Rod for the Cummin a tenderer Seed and a Flayl for the harder so hath God greater Judgments for the obdurate Sinner and lighter for those that have something of tenderness in their Wickedness Isai 28.27 29. Because he is wonderful in Counsel and excellent in working so Some understand the place With the froward he will shew himself froward He proportions punishment to the Sin and writes the cause of the Judgment in the Forehead of the Judgment it self Sodom burned in Lust and was consumed by Fire from Heaven The Jews sold Christ for Thirty pence and at the Taking of Jerusalem Thirty of them were sold for a Penny So Adonibezek Cut off the Thumbs and great Toes of others and he is served in the same kind Judg. 1.7 The Babel Builders design'd an indissoluble union and God brings upon them an unintelligible Confusion And in Exod. 9.9 the Ashes of the Furnace where the Israelites burnt the Egyptian Bricks sprinkled towards Heaven brought Boyls upon the Egyptian Bodies that they might feel in their own what Pain they had caused in the Israelites flesh and find by the smart of the inflamed Scab what they had made the Israelites endure The Waters of the River Nilus are turned into Blood wherein they had stifled the breath of the Israelites Infants And at last the Prince and the flower of their Nobility are drowned in the Red Sea 'T is part of the Wisdom of Justice to proportion punishment to the Crime and the degrees of Wrath to the degrees of Malice in the Sin Afflictions also are wisely proportion'd God as a wise Physician considers the nature of the humor and strength of the Patient and sutes his Medicines both to the one and the other 1 Cor. 10.13 2. In the seasons of Punishments and Afflictions He stays till Sin be ripe that his Justice may appear more equitable and the Offender more inexcusable Dan. 9.14 he watches upon the evil to bring it upon Men. To bring it in the just Season and order for his righteous and gracious Purpose his Righteous purpose on the Enemies and his Gracious purpose on his People Jerusalems Calamity came upon them when the City was full of People at the Solemnity of the Passover that he might Mow down his Enemies at once and Time their Destruction to such a moment wherein they had Timed the Crucifixion of his Son He watched over the Clouds of his Judgments and kept them from pouring down till his People the Christians were provided for and had departed out of the City to the Chambers and Retiring places God had provided for them He made not Jerusalem the Shambles of his Enemies till he had made Pella and other places the Arks of his Friends As Pliny tells us The Providence of God holds the Sea in a calm for fifteen days that the Halcyons little Birds that frequent the Shoar may build their Nests and hatch up their Young The Judgment upon Sodom was suspended for some hours till Lot was secured | Daille sur 1 Cor. 10. p. 390. God suffer'd not the Church to be Invaded
all affections to sin lye down in Sorrow and bewail what he hath done amiss against so tender a God Can you expect that any man that Promises you a great honour or a rich donative should demand less of you than to trust his word bear an affection to him and return him kindness Can any less be expected by a Prince than obedience from a pardoned Subject and a redeemed Captive If you have injured any man in his Body Estate Reputation would you not count it a reasonable Condition for the partaking of his Clemency and Forgiveness to express a hearty sorrow for it and a resolution not to fall into the like Crime again Such are the Conditions of the Gospel suted to the Consciences of men 5. The Wisdom of God appears in that this condition was only likely to attain the end There are but two Common Heads appointed by God Adam and Christ By one we are made a living Soul by the other a quickning Spirit By the one we are made sinners by the other we are made righteous Adam fell as a Head and all his members his whole Issue and Posterity fell with him because they proceeded from him by natural Generation But since the second Adam can not be our Head by natural Generation there must be some other way of engrafting us in him and uniting us to him as our Head which must be Moral and Spiritual this can not rationally be conceived to be by any other way than What is sutable to a reasonable Creature and therefore must be by an act of the Will Consent and Acceptance and owning the terms setled for an Admission to that Union And this is that we properly call Faith and therefore called a receiving of him John 1.12 Now this Condition of enjoying the Fruits of Redemption could not be a bare Knowledge for that is but only an act of the Understanding and doth not in itself include the act of the Will and so would have united only one Faculty to him not the whole Soul But Faith in an act both of the Understanding and Will too and principally of the Will which doth presuppose an act of the Understanding For there cannot be a Perswasion in the Will without a Proposition from the Understanding The Understanding must be convinced of the truth and goodness of a thing before the Will can be perswaded to make any motion towards it and therefore all the Promises Invitations and Proffers are suted to the Understanding and Will To the Understanding in regard of Knowledge to the Will in regard of Appetite to the Understanding as true to the Will as good To the Understanding as practical and influencing the Will 2. Nor could it be an intire Obedience That as was said before would have made the Creature have some matter of boasting and this was not sutable to the Condition he was sunk into by the fall Besides mans Nature being corrupted was rendered uncapable to obey and unable to have one thought of a due Obedience 2 Cor. 3.5 When man turned from God and upon that was turned out of Paradise his return was impossible by any strength of his own his Nature was as much corrupted as his re-entrance into Paradise was prohibited That Covenant whereby he stood in the garden required a perfection of action and intention in the observance of all the Commands of God But his Fall had crack'd his Ability to recover happiness by the terms and condition of an intire Obedience yet man being a person governable by a Law and capable of happiness by a Covenant if God would restore him and enter into a Covenant with him we must suppose it to have some Condition as all Covenants have That Condition could not be works because mans Nature was polluted Indeed had God reduced mans Body to the dust and his Soul to nothing and framed another man he might have govern'd him by a Covenant of Works But that had not been the same man that had revolted and upon his revolt was stain'd and disabled But suppose God had by any transcendent Grace wholly purified him from the stain of his former Transgression and restored to him the strength and ability he had lost might he not as easily have rebelled again And so the Condition would never have been accomplisht the Covenant never have been performed and Happiness never have been enjoyed There must be some other Condition then in the Covenant God would make for mans Security Now Faith is the most proper for receiving the Promise of Pardon of Sin Belief of those promises is the first natural reflection that a Malefactor can make upon a pardon offered him and acceptance of it is the first consequent from that beliefe Hence is Faith entitled a perswasion of and embraceing the Promises Heb 11.13 and a receiving the atonement Rom. 5.11 Thus the Wisdom of God is apparent in annexing such a Condition to the Covenant whereby man is restored as answers the end of God for his glory the State Conscience and necessity of Man and had the greatest congruity to his recovery 9. This Wisdom of God is manifest in the manner of the publishing and propagating this Doctrine of Redemption 1. In the gradual discoveries of it Flashing a great light in the face of a suddain is amazing should the Sun glare in our Eye in all its brightness on a suddain after we have been in a thick darkness it would blind us instead of comforting us So great a work as this must have several digestions God first reveals of what Seed the Redeeming Person should be the Seed of the Woman Gen. 3.15 Then of what Nation Gen. 26.4 then of what Tribe Gen. 49.12 of the Tribe of Judah then of what Family the family of David then what works he was to do what sufferings to undergoe The first Predictions of our Saviour were obscure Adam could not well see the Redemption in the Promise for the punishment of death which succeeded in the Threatning the Promise exercised his Faith and the Obscurity and bodily Death his Humility The Promise made to Abraham was clearer than the Revelations made before yet he could not tell how to reconcile his Redemption with his Exile God supported his Faith by the Promise and exercised his Humility by making him a Pilgrim and keeping him in a perpetual dependance upon him in all his motions The Declarations to Moses are brighter than those to Abraham The delineations of Christ by David in the Psalms more illustrious than the former And all those exceeded by the Revelations made to the Prophet Isaiah and the other Prophets according as the Age did approach wherein the Redeemer was to enter into his Office God wrapt up this Gospel in a multitude of Types and Ceremonies fitted to the Infant state of the Church Gal. 4.3 An Infant State is usually affected with sensible things yet all those Ceremonies were fitted to that great end of the Gospel which he would bring forth in
of God and aspired to be a sharer with him in his Infinite Knowledge Would not let him be the only wise God but cherished an ambition to be his Partner Just as if a Beam were able to imagine it might be as bright as the Sun or a Spark fancy it could be as full fraught with Heat as the whole Element of Fire Man would not submit to the Infinite Wisdom of God in the prohibition of one single Fruit in the Garden when by the right of his Soveraign Authority he might have granted him only the use of one All Presumptuous sins are of thâ—s nature they are therefore called Reproaches of God Numb 15.30 the Soul that doth ought presumptuously reproacheth the Lord. All Reproaches are either for Natural Moral or Intellectual defects All Reproaches of God must imply either a Weakness or Unrighteousness in God If Unrighteousness his Holiness is denied if Weakness his Wisdom is blemished In General All Sin strikes at this Perfection two ways 1. As it defaceth the wise workmanship of God Every Sin is a deforming and blemishing our own Souls which as they are the prime Creatures in the lower World so they have greater Characters of Divine Wisdom in the Fabrick of them But this Image of God is ruin'd and broken by Sin Though the spoiling of it be a scorn of his Holiness 't is also an affront to his Wisdom for though his Power was the cause of the production of so fair a Piece yet his Wisdom was the guide of his Power and his Holiness the Pattern whereby he wrought it His Power effected it and his Holiness was exemplified in it but his Wisdom contrived it If a Man had a curious Clock or Watch which had cost him many years pains and the strength of his Skill to frame it for another after he had seen and considered it to trample upon it and crush it in pieces would argue a contempt of the Artificers Skill God hath shewn infinite Art in the Creation of Man but Sin unbeautifies Man and ravisheth his Excellency It cuts and slasheth the Image of God stampt by Divine Wisdom as though it were an Object only of Scorn and Contempt The Sinner in every Sin acts as if he intended to put himself in a better posture and in a fairer dress than the Wisdom of God hath put him in by Creation 2. In the slighting his Laws The Laws of God are highly Rational they are drawn from the depths of the Divine Understanding wherein there is no unclearness and no defect As his Understanding apprehends all things in their true Reason so his Will enjoyns all things for worthy and wise Ends His Laws are contrived by his Wisdom for the happiness of Man whose Happiness and the Mâ—thods to it he understands better than Men or Angels can do His Laws being the Orders of the Wisest Understanding every breach of his Law is a flying in the Face of his Wisdom All Human Laws though they are enforced by Soveraign Authority yet they are or ought to be in the composing of them founded upon Reason and should be particular applications of the Law of Nature to this or that particular emergency The Laws of God then who is summa ratio are the birth of the truest Reason though the Reason of every one of them may not be so clear to us Every Law though it consists in an act of the Will yet doth presuppose an act of the Understanding The act of the Divine Vnderstanding in framing the Law must be supposed to precede the act of his Will in commanding the Observance of that Law So every Sin against the Law is not only against the Will of God commanding but the Reason of God contriving and a cleaving to our own Reason rather than the Understanding or Mind of God As if God had mistaken in making his Law and we had more understanding to frame a better and more conducing to our happiness As if God were not Wise enough to govern us and prescribe what we should do and what we should avoid as if he designed not our welfare but our misfortune Whereas the Precepts of God are not tyrannical Edicts or Acts of meer Will but the fruits of Counsel and therefore every breach of them is a real declamation against his Discretion and Judgment and preferring our own Imaginations or the Suggestions of the Devil as our Rule before the Results of Divine Counsel While we acknowledge him Wise in our Opinion we speak him Foolish by our Practise when instead of being guided by him we will guide our selves No Man will question but it is a controuling Divine Wisdom to make Alterations in his Precepts dogmatically either to add some of their own or expunge any of his And is it not a Crime of the like reflection to alter them Practically When we will observe one part of the Law and not another part but pick and choose where we please our selves as our Humors and Carnal Interest prompts us It is to charge that part of the Law with Folly which we refuse to conform unto The more cunning any Man is in Sin the more his sin is against Divine Wisdom as if he thought to out-wit God He that receives the Promises of God and the Testimony of Christ sets to his Seal that God is true John 3.33 By the like strength of Argument it will undeniably follow That he that refuseth Obedience to his Precept sets to his Seal that God is foolish Were they not Rational God would not enjoyn them and if they are Rational we are Enemies to Infinite Wisdom by not complying with them If Infinite Prudence hath made the Law why is not every part of it observed if it were not made with the best Wisdom why is any part of it observed If the defacing his Image be any Sin as being a defaming his Wisdom in Creation the breaking his Law is no less a Sin as being a disgracing his Wisdom in his Administration 'T is upon this account likely that the Scripture so often counts Sinners Fools since it is certainly inexcusable Folly to contradict undeniable and infallible Wisdom yet this is done in the least Sin And as he that breaks one title of the Law is deservedly accounted guilty of the breach of the whole James 2.10 so he that despiseth the least stamp of Wisdom in the minutest part of the Law is deservedly counted as a Contemner of it in the frame of the whole Statute-Book But in Particular the Wisdom of God is affronted and Invaded 1. By introducing new Rules and Modes of Worship different from Divine Institutions Is not this a manifest reflection on this Perfection of God as though he had not been Wise enough to provide for his own Honour and model his own Sâ—rvice but stood in need of our directions and the caprichio's of our Brains Some have observed that it is a greater Sin in Worship to do what we should not than to omit what we should
us and how ignorant they are of what they possess It will cause us to reflect upon the deeper Impressions of Wisdom in the frame of our own Bodies and Souls an excellency far superiour to theirs this would make us admire the magnificence of his Wisdom and Goodness and sound forth his Praise for advancing us in dignity above other Works of his hands and stamping on us by Infinite Art a Nobler Image of himself And by such a Comparison of our selves with the Creatures below us we should be induced to act excellently according to the nature of our Souls not brutishly according to the nature of the Creatures God hath put under our feet 5. By the Contemplation of the Creatures we may receive some assistance in clearing our knowledge in the Wisdom of Redemption Though they cannot of themselves inform us of it yet since God hath revealed his Redeeming Grace they can illustrate some particulars of it to us Hence the Scripture makes use of the Creatures to set forth things of a higher orb to us Our Saviour is called a Sun a Vine and a Lion the Spirit likened to a Dove Fire and Water The Union of Christ and his Church is set forth by the Marriage Union of Adam and Eve God hath placed in Corporeal things the Images of Spiritual and wrapped up in his Creating Wisdom the representations of his Redeeming Grace Whence some call the Creatures Natural Types of what was to be transacted in a new formation of the World and Allusions to what God intended in and by Christ 6. The Meditation of Gods Wisdom in the Creatures is in part a beginning of Heaven upon Earth No doubt but there will be a perfect opening of the Model of Divine Wisdom Heaven is for clearing what is now obscure and a full discovering of what seems at present intricate Psal 36.9 In his light shall we see light All the Light in Creation Government and Redemption The Wisdom of God in the New Heavens and the New Earth would be to little purpose if that also were not to be regarded by the Inhabitants of them As the Saints are to be restored to the state of Adam and higher so they are to be restored to the employment of Adam and higher But his employment was to behold God in the Creatures The World was so soon depraved that God had but little joy in and Man but little knowledge of his Works And since the Wisdom of God in Creation is so little seen by our Ignorance here would not God lose much of the glory of it if the glorified Souls should lose the understanding of it above When their Darkness shall be expelled and their Advantages improved when the Eye that Adam lost shall be fully restored and with a greater clearness when the Creature shall be restored to its true End and Reason to its true Perfection * Rom. 8.21 22. when the Fountains of the depths of Nature and Government shall be opened Knowledge shall increase and according to the increase of our Knowledge shall the admiration of Divine Wisdom increase also The Wisdom of God in Creation was not surely intended to lie wholly unobserved in the greatest part of it but since there was so little time for the full observation of it there will be a time wherein the Wisdom of God shall enjoy a resurrection and be fully contemplated by his understanding and glorified Creature II. Exhortation Study and admire the Wisdom of God in Redemption This is the Duty of all Christians We are not called to understand the great depth of Philosophy we are not called to a skill in the Intricacies of Civil Government or understand all the methods of Physick but we are called to be Christians that is Studiers of Divine Evangelical Wisdom There are first Principles to be learned but not those Principles to be rested in without a further progress Heb. 6.1 Therefore leaving the principles of the Doctrine of Christ let us go on to perfection Duties must be practised but knowledge is not to be neglected The study of Gospel Mysteries the harmony of Divine Truths the sparkling of Divine Wisdom in their mutual combination to the great ends of Gods Glory and Mans Salvation is an Incentive to Duty a Spur to Worship and particularly to the greatest and highest part of Worship that part which shall remain in Heaven the Admiration and Praise of God and Delight in him If we acquaint not our selves with the Impressions of the glory of Divine Wisdom in it we shall not much regard it as worthy our observance in regard of that Duty The Gospel is a Mystery and as a Mystery hath something Great and Magnificent in it worthy of our daily inspection we shall find fresh Springs of New wonders which we shall be invited to adore with a Religious Astonishment It will both raise and satisfie our Longings Who can come to the depths of God manifested in the flesh How amazing is it and unworthy of a slight thought that the Death of the Son of God should purchase the happy Immortality of a Sinful Creature and the glory of a Rebel be wrought by the Ignominy of so great a Person That our Mediator should have a Nature whereby to Covenant with his Father and a Nature whereby to be a Surety for the Creature How admirable is it that the Fallen Creature should receive an advantage by the Forfeiture of his Happiness How Mysterious is it that the Son of God should bow down to Death upon a Cross for the satisfaction of Justice and rise Triumphantly out of the Grave as a declaration that Justice was contented and satisfied That he should be exalted to Heaven to Intercede for us and at last return into the World to receive us and invest us with a Glory for ever with himself Are these things worthy of a Careless regard or a Blockish amazement What Understanding can pâ—erce into the depths of the Divine Doctrine of the Incarnation and Birth of Christ the indissoluble Union of the two Natures What Capacity is able to measure the miracles of that Wisdom found in the whole Draught and Scheme of the Gospel Doth it not merit then to be the Object of our daily Meditation How comes it to pass then that we are so little curious to concern our Thoughts in those Wonders that we scarce taste or sip of these Delicacies That we busie our selves in Trifles and consider what we shall eat and in what fashion we shall be drest please our selves with the ingeniousness of a Lace or Feather admire a Moth-eaten Manuscript or some Half-worn piece of Antiquity and think our time Ill-spent in the contemplating and celebrating that wherein God hath busied himself and Eternity is design'd for the perpetual expressions of How Inquisitve are the Blessed Angels with what vigour do they renew their daily Contemplations of it and receive a fresh Contentment from it still learning and still enquiring 1 Pet. 1.12 their Eye is
his Power according to the light of his infinite Wisdom and other Attributes that direct his Will and therefore his Power is not to be measur'd by his actual Will No doubt but he could in a moment have produced that World which he took six days time to frame He could have drown'd the old World at once without prolonging the time till the revolution of forty days He was not limited to such a term of time by any weakness but by the determination of his own Will God doth not do the hundred thousandth part of what he is able to do but what is convenient to do according to the â—nd which he hath proposed to himself Jesus Christ as Man could have ask'd Legions of Angels and God as a Soveraign could have sent them †Matth. 26 53. God could raise the dead every day if he pleased but he doth not He could heal every d seased person in a moment but he doth not As God can will more than he doth actually will so he can do more than he hath actually done He can do whatsoever he can will he can will more Worlds and therefore can create more Worlds If God hath not abilâ—ty to do more than he will do he then can do no more than what he actually hath done and then it will follow that he is not a free but a natural and necessary Agent which cannot be supposed of God 2. This Power is infinite in regard of action As he can produce numberless Objects above what he hath produced so he could produce them more magnificently than he hath made them As he never works to the extent of his Power in regard of things so neither in regard of the manner of acting for he never acts so but he could act in a higher and perfecter manner 1. His Power is infinite in regard of the independency of Action He wants no Instrument to act When there was nothing but God there was no cause of action but God When there was nothing in being but God there could be no instrumental Cause of the being of any thing God can perfect his action without dependance on any thing ‖ Suarez vol. 1. ac Deo p. 151. And to be simply independent is to be simply infinite In this respect it is a Power incommunicable to any Creature though you conceive a Creature in higher degrees of perfection than it is A Creature cannot cease to be dependent but it must cease to be a Creature To be a Creature and independent are terms repugnant to one another 2. But the infiniteness of Divine Power consists in an ability to give higher degrees of perfection to every thing which he hath made * Becan Sum. Theol. p. 82. As his Power is infinite extensivè in regard of the multitude of Objects he can bring into being so it is infinite intensivè in regard of the manner of operation and the endowments he can bestow upon them Some things indeed God doth so perfect that higher degrees of perfection cannot be imagined to be added to them †Becan Sum. Theol. p. 84. As the Humanity of Christ cannot be united more gloriously than to the Person of the Son of God a greater degree of perfection cannot be conferred upon it Nor can the Souls of the Blessed have a nobler Object of vision and fruition than God himself the infinite Being No higher than the enjoyment of himself can be conferred upon a Creature Respectu termini This is not want of power He cannot be greater because he is greatest nor better because he is best nothing can be more than infinite But as to the things which God hath made in the World he could have given them other manner of beings than they have A human Understanding may improve a thought or conclusion strengthen it with more and more force of reason and adorn it with richer and richer elegancy of Language Why then may not the Divine Providence produce a World more perfect and excellent than this He that makes a plain Vessel can embellish it more engrave more Figures upon it according to the capacity of the subject And cannot God do so much more with his Works Could not God have made this World of a larger quantity and the Sun of a greater bulk and proportionable strength to influence a bigger World so that this World would have been to another that God might have made as a Ball or a Mount this Sun as a Star to another Sun that he might have kindled He could have made every Star a Sun every spire of Grass a Star every grain of Dust a Flower every Soul an Angel And though the Angels be perfect Creatures and unexpressibly more glorious than a visible Creature yet who can imagine God so confin'd that he cannot create a more excellent kind and endow those which he hath made with excellency of a higher rank than he invested them with at the first moment of their Creation Without question God might have given the meaner Creatures more excellent endowments put them into another order of nature for their own good and more diffusive usefulness in the World What is made use of by the Prophet ‖ Mal 2.15 in another case may be used in this Yet had he a residue of Spirit The capacity of every Creature might have been enlarg'd by God for no work of his in the World doth equal his Power as nothing that he hath framed doth equal his Wisdom The same matter which is the matter of the body of a Beast is the matter of a Plant and Flower is the matter of the body of a Man and so was capable of a higher form and higher perfections than God hath been pleas'd to bestow upon it And he had power to bestow that perfection on one part of matter which he denied to it and bestowed on another part If God cannot make things in a greater perfection there must be some limitation of him He cannot be limited by another because nothing is superiour to God If limited by himself that limitation is not from a want of Power but a want of Will He can by his own Power raise Stones to be Children to Abraham * Matth. 3.9 He could alter the nature of the Stones form them into Human Bodies dignifie them with rational Souls inspire those Souls with such Graces that may render them the Children of Abraham But for the more fully understanding the nature of this Power we may observe 1. That though God can make every thing with a higher degree of perfection yet still within the limits of a finite Being No Creature can be made infinite because no Creature can be made God No Creature can be so improved as to equal the goodness and perfection of God †Gamach in Aquin. tom 1. qu. 25. yet there is no Creature but we may conceive a possibility of its being made more perfect in that rank of a Creature than it is As we
Means belongs to the Will and the accomplishment of the whole is an act of Power 'T is a hard matter to determine which is most necessary Wisdom stands in as much need of Power to perfect as Power doth of Wisdom to model and draw out a scheme though Wisdom directs Power must effect Wisdom and Power are distinct things among Men A Poor man in a Cottage may have more Prudence to Advise than a Privy Counsellor and a Prince more power to act than wisdom to conduct A Pilot may direct though he be lame and cannot climb the Masts and spread the Sails But God is wanting in nothing neither in Wisdom to design nor in Will to determine nor in Power to accomplish His Wisdom is not feeble nor his Power foolish A Powerful wisdom could not act what it would and a Foolish power would act more than it should The Power exprest in his Government is shadow'd forth in the Living Creatures which are Gods Instruments in it 'T is said Every one of them had four faces that of a Man to signifie Wisdom of a Lion Ezek. 1.10 Eagle the strongest among Birds to signifie their Courage and Strength to perform their offices This Power is evident in the Natural Moral Gracious Government There is a Natural Providence which consists in the preservation of all things propagation of them by Corruptions and Generations and in a Co-operation with them in their motions to attain their ends Moral Government is of the Hearts and Actions of Men. Gracious Government as respecting the Church I. His Power is evident in Natural Government 1. In Preservation God is the great Father of the World to nourish it as well as create it * Daâ—â—◠〈◊〉 1 Cor. 10. p. 102. Man and Beast would perish if there were not Herbs for their food and Herbs would wither and perish if the Earth were not watered with fruitful showers This some of the Heathens acknowledg'd in their worshipping God under the image of an Ox a useful Creature by reason of its strength to which we owe so much of our food in Corn. Hence God is styled the Preserver of Man and Beast Psal â—6 6. Hence the Jews called God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Place because he is the subsistence of all things By the same Word whereby he gave Being to things he gives to them continuance and duration in Being to such a term of time As they were created by his word they are supported by his word Heb. 1.3 The same powerful Fiat Gen. 1.11 Let the Earth bring forth Grass when the Plants peep'd upon Man out of nothing is exprest every Spring when they begin to lift up their heads from their naked Roots and Winter graves The resurrection of Light every morning the reviving the pleasure of all things to the eye the watering the Vallies from the Mountain Springs the curbing the natural appetite of the Waters from covering the Earth every draught that the Beast drink every lodging the Fowls have every bit of Food for the sustenance of Man and Beast is ascribed to the Opening of his hand the diffusing of his Power Psal 104.27 c. as much as the first Creation of things and endowing them with their particular nature Whence the Plants Verse 16. which are so serviceable are called the Trees of the Lord of Jehovah that hath only Being and Power in himself The whole Psalm is but the description of his preserving as the first of Genesis is of his creating Power 'T is by this Power Angels have so many Thousand years remained in the power of understanding and willing By this Power things distant in their natures have been joyned together a Spiritual Soul and a Dusty Body knit in a Marriage knot By this Power the Heavenly Bodies have for so many Ages roul'd in their Spheres and the Tumultuous Elements have persisted in their order By this hath the Matter of the World been to this day continued and as capable of entertaining forms as it was at the first Creation What an amazing sight would it be to see a man hold a Pillar of the Exchange upon one of his Fingers What is this to the Power of God who holds the waters in the hollow of his hand metes out the Heaven with a span and weighs the Mountains in scales and the Hills in a ballance Isai 40.12 †Daillé Melange Part 2. p. 457 c. ‖ The preserving the Earth from the violence of the Sea is a plain instance of this Power How is that raging Element kept pent within those lists where he first lodged it continues its course in its Channel without overflowing the Earth and dashing in pieces the lower part of the Creation The natural scituation of the Water is to be above the Earth because it is lighter and to be immediately under the Air because it is heavier than that thinner Element Who restrains this natural quality of it but that God that first formed it The word of Command at first Hitherto shalt thou go and no further keeps those Waters linkt together in their Den that they may not ravage the Earth but be useful to the Inhabitants of it And when once it finds a gap to enter what power of Earth can hinder its passage How fruitless sometimes is all the Art of Man to send it to its proper Channel when once it hath spread its mighty waves over some Countries and trampled part of the inhabited Earth under its feet It hath triumphed in its victory and withstood all the power of Man to conquer its force 'T is only the Power of God that doth bridle it from spreading it self over the whole Earth And that his Power might be more manifest he hath set but a weak and small bank against it Though he hath bounded it in some places by mighty Rocks which lift up their heads above it yet in most places by feeble Sand. How often is it seen in every stormy motion when the waves boil high and roul furiously as if they would swallow up all the neighbouring Houses upon the Shoar when they come to touch those Sandy limits they bow their heads fall flat and sink into the Lap whence they were raised and seem to foam with Anger that they can march no further but must split themselves at so weak an obstacle Can the Sand be thought to be the cause of this The weakness of it gives no footing to such a thought Who can apprehend that an enraged Army should retire upon the opposition of a Straw in an Infants hand Is it the nature of the Water It s retirement is against the natural quality of it pour but a little upon the ground and you always see it spread it self No cause can be rendred in nature 't is a standing Monument of the Power of God in the preservation of the World and ought to be more taken notice of by us in this Island surrounded with it than
is exercised by his concurring Power as well as every moment of our Life supported by his preserving Power What an infinite variety of motions is there in the whole World in universal Nature to all which God concurs all which he conducts even the motions of the meanest as well as the greatest Creatures which demonstrate the indefatigable Power of the Governour 'T is an Infinite Power which doth act in so many varieties whereby the Soul forms every Thought the Tongue speaks every Word the Body exerts every Action What an Infinite Power is that which presides over the birth of all things concurs with the motion of the Sap in the â—ree Rivers on the Earth Clouds in the Air every drop of Rain fleece of Snow crack of Thunder Not the least motion in the World but is under an actual influence of this Almighty Mover And lest any should scruple the Concurrence of God to so many Varieties of the Creatures motion as a thing utterly unconceivable let them consider the Sun a natural image and shadow of the Perfections of God doth not the power of that finite Creature extend it self to various Objects at the same moment of time How many Insects doth it animate as Flies c. at the same moment throughout the World How many several Plants doth it erect at its appearance in the Spring whose Roots lay mourning in the Earth all the foregoing Winter What multitudes of Spires of Grass and nobler Flowers doth it Midwife in the same hour It warms the Air melts the Blood cherishes Living Creatures of various kinds in distinct places without tiring And shall the God of this Sun be less than his Creature 3. And since I speak of the Sun consider the Power of God in the Motion of it * A Lapide in 1. cap. Gen. 16. Lessius de Perfect divin p. 90 91. The vastness of the Sun is computed to be at the least 166 Times bigger than the Earth and its distance from the Earth some tell us to be about Four Millions of Miles whence it follows that it is whirl'd about the World with that swiftness that in the space of an Hour it runs a Million of Miles which is as much as if it should move round about the surface of the Earth Fifty times in one hour * Lessius de Providen p. 633. Voss de Idol lib. 2. cap. 2. which vastness exceeds the swiftness of a Bullet shot out of a Canon which is computed to fly not above Three mile in a Minute So that the Sun runs further in one Hours space than a Bullet can in Five thousand if it were kept in motion so that if it were near the Earth the swiftness of its motion would shatter the whole frame of the World and dash it in pieces so that the Psalmist may well say It runs a race like a strong Man Psal 19.5 What an Incomprehensible Power is that which hath communicated such a strength and swiftness to the Sun and doth daily influence its Motion especially since after all those years of its motion wherein one would think it should have spent it self we behold it every day as vigorous as Adam did in Paradice without limping without shattering it self or losing any thing of its natural Spirits in its unwearied motion How great must that Power be which hath kept this great body so intire and thus swiftly moves it every day Is it not now an Argument of Omnipotency to keep all the strings of Nature in tune to wind them up to a due pitch for the harmony he intended by them to keep things that are contrary from that Confusion they would naturally fall into to prevent those Jarrings which would naturally result from their various and snarling qualities to preserve every Being in its true nature to propagate every kind of Creature order all the Operations even the meanest of them when there are such innumerable Varieties But let us consider that this Power of preserving things in their station and motion and the renewing of them is more stupendous than that which we commonly call Miraculous We call those Miracles which are wrought out of the track of Nature and contrary to the usual stream and current of it which Men wonder at because they seldom see them and hear of them as things rarely brought forth in the World when the truth is there is more of Power exprest in the ordinary station and motion of Natural causes than in those extraordinary exertings of Power Is not more Power signaliz'd in that whirling motion of the Sun every hour for so many Ages than in the suspending of its motion one Day as it was in the days of Joshua That Fire should continually ravage and consume and greedily swallow up every thing that is offer'd to it seems to be the effect of as admirable a Power as the stopping of its appetite a few moments as in the case of the Three Children Is not the rising of some small Seeds from the ground Faucher sur Act. Vol. 2. p. 47. with a multiplication of their numerous posterity an effect of as great a Power as our Saviours seeding many Thousands with a few Loaves by a secret augmentation of them Is not the Chimical producing so pleasant and delicious a Fruit as the Grape from a dry Earth insipid Rain and a sour Vine as admirable a token of Divine Power as our Saviours turning Water into Wine Is not the cure of Diseases by the application of a simple inconsiderable Weed or a slight Infusion as wonderful in it self as the Cure of it by a powerful word What if it be naturally design'd to heal what is that Nature who gave that Nature who maintains that Nature who conducts it cooperates with it Doth it work of it self and by its own strength why not then equally in all in one as well as another Miracles indeed affect more because they testifie the immediate operation of God without the concurrence of second Causes not that there is mere of the Power of God shining in them than in the other II. This Power is evident in Moral Government 1. In the restraint of the Malicious nature of the Devil Since Satan hath the Power of an Angel and the Malice of a Devil what safety would there be for our Persons from destruction what security for our Goods from rifling by this invisible potent and envious Spirit if his Power were not restrain'd and his Malice curb'd by one more Mighty than himself How much doth he envy God the glory of his Creation and Man the use and benefit of it How desirous would he be in regard of his passion how able in regard of his strength and subtilty to overthrow or infect all Worship but what was directed to himself to manage all things according to his lusts turn all thing topsie-turvy plague the World burn Cities Houses plunder us of the supports of Nature waste Kingdoms c. if he were not held in
proper subsistence by it self which now it borrows from its union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word but that doth not belong to the Constitution of its Nature Now let us Consider what a wonder of Power is all this The knitting a Noble Soul to a Body of Clay was not so great an exploit of Almightiness as the espousing Infinite and Finite together Man is further distant from God than Man from Nothing What a wonder is it that two Natures infinitely distant should be more intimately united than any thing in the World and yet without any confusion That the same Person should have both a Glory and a Grief an infinite Joy in the Deity and an unexpressible Sorrow in the Humanity That a God upon a Throne should be an Infant in a Cradle the Thundering Creator be a weeping Babe and a suffering Man are such expressions of mighty Power as well as condescending Love that they astonish Men upon Earth and Angels in Heaven 3. Power was evident in the progress of his life In the Miracles he wrought How often did he expel malicious and powerful Devils from their habitations hurl them from their Thrones and make them fall from Heaven like Lightning How many Wonders were wrought by his bare Word or a single Touch Sight restored to the Blind and Hearing to the Deaf Palsie Members restored to the exercise of their functions a dismiss given to many deplorable Maladies impure Leprosies chas'd from the Persons they had infected and Bodies beginning to putrifie rais'd from the Grave But the mightiest Argument of Power was his Patience That he who was in his Divine Nature elevated above the World should so long continue upon a Dung-hill endure the contradiction of Sinners against himself be patiently subject to the Reproaches and Indignities of Men without displaying that Justice which was essential to the Deity and in especial manner daily merited by their provoking Crimes The Patience of Man under great Affronts is a greater Argument of power than the Brawnyness of his Arm A Strength employ'd in the revenge of every Injury signifies a greater infirmity in the Soul than there can be ability in the Body 4. Divine Power was apparent in his Resurrection The unlocking the belly of the Whale for the deliverance of Jonas the rescue of Daniel from the Den of Lions and the restraining the Fire from burning the Three Children were signal declarations of his Power and types of the Resurrection of our Saviour But what are those to that which was represented by them That was a power over Natural causes a curbing of Beasts and restraining of Elements But in the Resurrection of Christ God exercis'd a power over himself and quencht the flames of his own Wrath hotter than Millions of Nebuchadnezzars Furnaces unlockt the Prison doors wherein the Curses of the Law had lodg'd our Saviour stronger than the Belly and Ribbs of a Leviathan In the rescue of Daniel and Jonas God overpowered Beasts and in this tore up the strength of the Old Serpent and pluckt the Scepter from the hand of the Enemy of Mankind The Work of Resurrection indeed considered in it self requires the efficacy of an Almighty Power Neither Man nor Angel can create new dispositions in a Dead Body to render it capable of lodging a Spiritual Soul nor can they restore a dislodged Soul by their own power to such a Body The restoring a Dead Body to life requires an Infinite Power as well as the Creation of the World But there was in the Resurrection of Christ something more difficult than this while he lay in the Grave he was under the Curse of the Law under the execution of that dreadful Sentence Thou shalt die the death His Resurrection was not only the re-tying â—he Marriage knot between his Soul and Body or the rouling the Stone from the Grave but a taking off an infinite weight the Sin of Mankind which lay upon him So vast a weight could not be removed without the strength of an Almighty Arm. 'T is therefore ascrib'd not to an ordinary operation but an operation with Power †Rom. 1.4 and such a Power wherein the Glory of the Father did appear Rom. 6.4 Rais'd up from the dead by the glory of the Father that is the glorious Power of God As the Eternal Generation is stupendous so is his Resurrection which is called a new begetting of him Acts 13.33 'T is a wonder of Power that the Divine and Humane Nature should be joyn'd and no less wonder that his Person should surmount and rise up from the Curse of God under which he lay The Apostle therefore adds one expression to another and heaps up a variety signifying thereby that one was not enough to represent it Eph. 1.19 Exceeding greatness of power and working of mighty power which he wrought in Christ when he raised him from the dead It was an hyperbole of Power the excellency of the Mightiness of his Strength the loftiness of the expressions seems to come short of the apprehension he had of it in his Soul Secondly This Power appears in the Publication and Propagation of the Doctrine of Redemption The Divine Power will appear if you consider 1. The Nature of the Doctrine 2. The Instruments employed in it 3. The Means they us'd to propagate it 4. The Success they had I. The Nature of the Doctrine 1. It was contrary to the common received reason of the World The Philosophers the Masters of Knowledge among the Gentiles had Maxims of a different stamp from it Though they agreed in the Being of a God yet their Notions of his Nature were confus'd and embroil'd with many Errors the Unity of God was not commonly assented unto They had multiplied Deities acâ—ording to the Fancies they had received from some of a more elevated Wit and refin'd Brain than others Though they had some notion of Mediators yet they placed in those Seats their publick Benefactors Men that had been useful to the World or their particular Countries in imparting to them some profitable Invention To discard those was to charge themselves with Ingratitude to them from whom they had received signal benefits and to whose Mediation Conduct or Protection they ascrib'd all the Success they had been blessed with in their several Provinces and to charge themselves with Folly for rendring an Honour and Worship to them so long Could the Doctrine of a Crucified Mediator whom they had never seen that had conquer'd no Country for them never enlarg'd their Territories brought to light no new profitable Invention for the increase of their Earthly welfare as the rest had done be thought sufficient to balance so many of their reputed Heroes How ignorant were they in the foundations of the True Religion The belief of a Providence was staggering nor had they a true prospect of the nature of Vertue and Vice Yet they had a fond Opinion of the strength of their own Reason and the Maxims that had
and the Change is the greater where the Distance is the greater As it was a more signal mark of Power to change a Dead Man to life than to change a Sick Man to health so that the change here being from a Term of a greater distance is more Powerful than the Creation of Heaven and Earth Therefore whereas Creation is said to be wrought by his Hands and the Heavens by his Fingers or his Word Conversion is said to be wrought by his Arm ‖ Isai 53.1 In Creation we had an Earthly by Conversion a Heavenly state In Creation Nothing is changed into Something in Conversion Hell is transform'd into Heaven which is more than the turning Nothing into a glorious Angel In that Thanksgiving of our Saviour for the revelation of the knowledge of himself to Babes the simple of the World he gives the Title to his Father of Lord of Heaven and Earth †Mat. 11.5 intimating it to be an act of his Creative and Preserving Power that Power whereby he formed Heaven and Earth hath preserved the standing and governed the motions of all Creatures from the beginning of the World 'T is resembled to the most Magnificent Act of Divine Power that God ever put forth viz. that in the Resurrection of our Saviour * Eph. 1.19 wherein there was more than an ordinary impression of Might 'T is not so small a Power as that whereby we speak with Tongues or whereby Christ opened the Mouths of the Dumb and the Ears of the Deaf or unloosed the Cords of Death from a Person 'T is not that Power whereby our Saviour wrought those stupendous Miracles when he was in the World but that Power which wrought a Miracle that amaz'd the most knowing Angels as well as ignorant Man The taking off the weight of the Sin of the World from our Saviour and advancing him in his Humane Nature to rule over the Angelical Host making him Head of Principalities and Powers as much as to say as great as all that Power which is display'd in our Redemption from the first foundation to the last line in the superstructure 'T is therefore often set forth with an Emphasis as Excellency of power †2 Cor. 4.7 and Glorious power ‖ 2 Pet. 1.3 To glory and vertue we Translate it but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through glory and vertue that is by a glorious vertue or strength 2. The Instrument whereby it is wrought is dignified with the title of Power The Gospel which God useth in this great affair is called The Power of God to salvation Rom. 1.16 and the Rod of his strength Psal 110.2 And the day of the Gospel's appearance in the heart is emphatically called The day of Power verse 3. wherein he brings down strong holds and towring Imaginations * Grotlus in Luke 1.19 And therefore the Angel Gabriel which Name signifies the Power of God was always sent upon those Messages which concerned the Gospel as to Daniel Zechary Mary The Gospel is the Power of God in way a of Instrumentality but the Almightiness of God is the Principal in a way of Efficiency The Gospel is the Scepter of Christ but the Power of Christ is the Mover of that Scepter The Gospel is not as a bare Word spoken and proposing the thing but as back'd with a higher efficacy of Grace As the Sword doth instrumentally cut but the Arm that wields it gives the blow and makes it successful in the stroak But this Gospel is the Power of God because he edgeth this by his own Power to surmount all resistance and vanquish the greatest Malice of that Man he designs to work upon The Power of God is conspicuous 1. In turning the Heart of Man against the strength of the Inclinations of Nature In the forming of Man of the Dust of the Ground as the Matter contributed nothing to the Action whereby God formed it so it had no Principle of resistance contrary to the design of God But in Converting the Heart there is not only wanting a principle of Assistance from him in this work but the whole strength of Corrupt Nature is alarm'd to combat against the Power of his Grace When the Gospel is presented the Understanding is not only ignorant of it but the Will perverse against it the one doth not relish and the other doth not esteem the Excellency of the Object The Carnal wisdom in the Mind contrives against it and the Rebellâ—ous Will puts the orders in execution against the Counsel of God which requires the invincible Power of God to enlighten the dark Mind to know what it slights and the fierce Will to embrace what it loaths The stream of Nature cannot be turned but by a Power above Nature 'T is not all the Created Power in Heaven and Earth can change a Swine into a Man or a venemous Toad into a holy and illustrious Angel Yet this work is not so great in some respect as the stilling the fierceness of Nature the silencing the swelling Waves in the heart and the casting out those brutish Affections which are born and grow up with us There would be no or far less resistance in a meer Animal to be chang'd into a Creature of a higher rank than there is in a Natural Man to be turned into a serious Christian There is in every Natural Man a stoutness of heart a stiff-neck unwillingness to good forwardness to evil Infinite Power quells this stoutness demolisheth these strong holds turns this wild Ass in her course and routs those Armies of turbulent Nature against the Grace of God To stop the Flouds of the Sea is not such an act of Power as to turn the Tyde of the Heart This Power hath been employ'd upon every Convert in the World What would you say then if you knew all the Chanels in which it hath run since the days of Adam If the alteration of one Rocky heart into a Pool of Water be a wonder of Power what then is the calming and sweetning by his Word those One hundred forty four Thousand of the Tribes of Israel and that numberless Multitude of all Nations and People that shall stand before the Throne * Revel 7.3 which were all naturally so many raging Seas Not one Converted Soul from Adam to the last that shall be in the End of the World but is a Trophy of the Divine Conquest None were pure Volunteers nor listed themselves in his Service till he put forth his strong Arm to draw them to him No mans Understanding but was chain'd with Darkness and fond of it no Man but had Corruption in his Will which was dearer to him than any thing else which could be propos'd for his True happiness These things are most evident in Scripture and Experience 2. As 't is wrought against the Inclinations of Nature so against a multitude of Corrupt habits rooted in the Souls of Men. A distemper in its first invasion may more
may be further considered that in this way of Redemption his Holiness in the hatred of Sin seems to be valued above any other Attribute He proclaims the value of it above the Person of his Son since the Divine Nature of the Redeemer is disguised obscur'd and vail'd in order to the restoring the Honour of it And Christ seems to value it above his own Person since he submitted himself to the Reproaches of Men to clear this Perfection of the Divine Nature and make it Illustrious in the eyes of the World You heard before at the beginning of the handling this Argument It was the Beauty of the Deity the Lustre of his Nature the Link of all his Attributes his very Life he values it equal with Himself since he swears by it as well as by his Life And none of his Attributes would have a due Decorum without it 'T is the glory of Power Mercy Justice Wisdom that they are all Holy So that though God had an Infinite tenderness and compassion to the Fallen Creature yet it should not extend it self in his relief to the prejudice of the Rights of his Purity He would have this triumph in the Tenderness of his Mercy as well as the Severities of his Justice His Mercy had not appeared in its true colours nor attain'd a regular End without Vengeance on Sin It would have been a Compassion that would in sparing the Sinner have encourag'd the Sin and affronted Holiness in the Issues of it Had he dispersed his Compassions about the World without the regard to his Hatred of Sin his Mercy had been too cheap and his Holiness had been contemn'd His Mercy would not have Triumph'd in his own Nature whilst his Holiness had suffered He had exercised a Mercy with the impairing his own Glory But now in this way of Redemption the Rights of both are secured both have their due lustre The Odiousness of Sin is equally discovered with the greatest of his Compassions an Infinite Abhorrence of Sin and an Infinite Love to the World march hand in hand together Never was so much of the Irreconcileableness of Sin to him set forth as in the moment he was opening his Bowels in the Reconciliation of the Sinner Sin is made the chiefest Mark of his Displeasure while the Poor Creature is made the highest Object of Divine Pity There could have been no motion of Mercy with the least Injury to Purity and Holiness In this way Mercy and Truth Mercy to the Misery of the Creature and Truth to the Purity of the Law have met together the Righteousness of God and the Peace of the Sinner have kissed each other Psal 85.10 II. The Holiness of God in his Hatred of Sin appears in our Justification and the Conditions he requires of all that would enjoy the benefit of Redemption His Wisdom hath so temper'd all the Conditions of it that the Honour of his Holiness is as much preserved as the Sweetness of his Mercy is experimented by us All the Conditions are Records of his exact Purity as well as of his condescending Grace Our Justification is not by the Imperfect works of Creatures but by an exact and Infinite Righteousness as great as that of the Deity which had been Offended It being the Righteousness of a Divine Person upon which account it is call'd the Righteousness of God not only in regard of Gods appointing it and Gods accepting it but as it is a Righteousness of that Person that was God and is God Faith is the Condition God requires to Justification but not a dead but an active Faith such a Faith as purifies the heart †James 2.22 Acts 15.9 He calls for Repentance which is a Moral retracting our Offences and an approbation of contemn'd Righteousness and a violated Law an endeavour to regain what is lost and to pluck out the heart of that Sin we have committed He requires Mortification which is called Crucifying whereby a Man would strike as full and deadly a blow at his Lusts as was struck at Christ upon the Cross and make them as certainly die as the Redeemer did Our own Righteousness must be condemned by us as impure and imperfect We must disown every thing that is our own as to Righteousness in reverence to the Holiness of God and the valuation of the Righteousness of Christ He hath resolved not to bestow the Inheritance of Glory without the Root of Grace None are partakers of the Divine Blessedness that are not partakers of the Divine Nature There must be a renewing of his Image before there be a vision of his face * He◠12.14 He will not have Men brought only into a Relative state of Happiness by Justification without a Real state of Grace by Sanctification And so resolved he is in it that there is no admittance into Heaven of a starting but a persevering Holiness Rom. 2.7 a patient continuance in well doing Patient under the sharpness of Affliction and continuing under the Pleasures of Prosperity Hence it is that the Gospel the restoring Doctrine hath not only the motives of Rewards to allure us to Good and the danger of Punishments to scare us from Evil as the Law had but they are set forth in a higher strain in a way of stronger engagement the Rewards are Heavenly and the Punishments Eternal And more powerful Motives besides from the choicer Expressions of Gods Love in the Death of his Son The whole Design of it is to re-instate us in a resemblance to this Divine Perfection whereby he shews what an Affection he hath to this Excellency of his Nature and what a detestation he hath of Evil which is contrary to it 3. It appears in the actual Regeneration of the Redeemed Souls and a carrying it on to a full perfection As Election is the effect of Gods Soveraignty our Pardon the fruit of his Mercy our Knowledge a stream from his Wisdom our Strength an impression of his Power so our Purity is a beam from his Holiness The whole work of Sanctification and the preservation of it our Saviour begs for his Disciples of his Father under this Title John 17.11 17. Holy Father keep them through thy own name and sanctifie them through thy Truth as the proper Source whence Holiness was to flow to the Creature As the Sun is the proper Fountain whence Light is derived both to the Stars above and Bodies here below Whence He is not only called Holy but the Holy One of Israel Isai 43.15 I am the Lord your Holy One the Creator of Israel Displaying his Holiness in them by a new Creation of them as his Israel As the rectitude of the Creature at the first Creation was the effect of his Holiness so the Purity of the Creature by a New Creation is a draught of the same Perfection He is called the Holy One of Israel more in Isaiah that Evangelical Prophet in erecting Zion and forming a People for himself than in the whole Scripture
many Leagues behind any resemblance to God he stript off that which was the glory of his Nature and was the only means of glorifying God as his Creator The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle uses is very significant Postpon'd by Sin an infinite distance from any imitation of Gods Holiness or any appearance before him in a garb of Nature pleasing to him Let us lament our Fall and distance from God 3. Information All Vnholiness is vile and opposite to the Nature of God 'T is such a loathsom thing that the Purity of Gods eye is averse from beholding Hab. 1.3 'T is not said there that he will not but he cannot look on Evil there cannot be any amicableness between God and Sin the Natures of both are so directly and unchangeably contrary to one another Holiness is the Life of God it endures as long as his Life He must be Eternally averse from Sin he can live no longer than he lives in the hatred and loathing of it If he should for one instant cease to hate it he would cease to live To be a Holy God is as Essential to him as to be a Living God and he would not be a living but a dead God if he were in the least point of Time an Unholy God He cannot look on Sin without loathing it he cannot look on Sin but his Heart riseth against it It must needs be most odious to him as that which is against the glory of his Nature and directly opposite to that which is the lustre and varnish of all his other Perfections 'T is the Abominable thing which his Soul hates Jer. 44.4 the vilest terms imaginable are used to signifie it Do you understand the loathsomness of a miry Swine or the nauseousness of the vomit of a Dog These are Emblems of Sin †2 Pet. 2.22 Can you endure the steams of putrified Carkasses from an open Sepulchre * Rom. 3.23 Is the smell of the stinking sweat or Excrements of a Body delightful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in James 1.21 signifies as much Or is the sight of a Body overgrown with Scabs and Leprosie grateful to you So vile so odious is Sin in the sight of God 'T is no light thing then to fly in the Face of God to break his Eternal Law to dash both the Tables in pieces to trample the Transcript of Gods own Nature under our feet to cherish that which is inconsistent with his Honour to lift up our heels against the glory of his Nature to joyn Issue with the Devil in stabbing his Heart and depriving him of his life Sin in every part of it is an opposition to the Holiness of God and consequently an envying him a Being and Life as well as a Glory If Sin be such a thing ye that love the Lord hate Evil. 4. Information Sin cannot escape a due Punishment A hatred of Unrighteousness and consequently a will to punish it is as Essential to God as a love of Righteousness Since he is not as an Heathen Idol but hath Eyes to see and Purity to hate every Iniquity he will have an Infinite Justice to punish whatsoever is against Infinite Holiness As he loves every thing that is amiable so he loaths every thing that is filthy and that constantly without any change his whole Nature is set against it he abhors nothing but this 'T is not the Devils knowledge or activity that his Hatred is terminated in but the Malice and Unholiness of his Nature 't is this only is the Object of his Severity 'T is in the recompence of this only that there can be a manifestation of his Justice Sin must be punish'd for 1. This Detestation of Sin must be manifested How should we certainly know his loathing of it if he did not manifest by some act how ungrateful it is to him As his love to Righteousness would not appear without rewarding it so his hatred of Iniquity would be as little evidenc'd without punishing it His Justice is the great Witness to his Purity The Punishment therefore inflicted on the Wicked shall be in some respect as great as the Rewards bestow'd upon the Righteous Since the hatred of Sin is natural to God 't is as natural to him to shew one time or other his hatred of it And since Men have a conceit that God is like them in Impurity there is a necessity of some manifestation of himself to be Infinâ—tely distant from those Conceits they have of him Psal 50.21 I will reprove thee and set them in order before thine eyes He would else encourage the Injuries done to his Holiness favour the Extravagances of the Creature and condemn or at least slight the Righteousness both of his own Nature and his Soveraign Law What way is there for God to manifest this Hatred but by Threatning the Sinner and what would this be but a vain Affrightment and ridiculous to the Sinner if it were never to be put in execution There is an indissoluble connexion between his Hatred of Sin and Punishment of the Offender Psal 11.5 6. The wicked his Soul hates Vpon the wicked he shall rain snares fire and brimstone c. He cannot approve of it without denying himself and a total Impunity would be a degree of Approbation The Displeasure of God is Eternal and Irreconcileable against Sin for Sin being absolutely contrary to his holy Nature He is Eternally contrary to it If there be not therefore a way to separate the Sin from the Sinner the Sinner must lie under the Displeasure of God no displeasure can be manifested without some marks of it upon the Person that lies under that Displeasure The Holiness of God will right it self of the wrongs done to it and scatter the Prophaners of it at the greatest distance from him which is the greatest Punishment that can be inflicted to be removed far from the Fountain of Life is the worst of Deaths God can as soon lay aside his Purity as always forbear his Displeasure against an Impure Person 't is all one not to hate it and not to manifest his Hatred of it 2. As his Holiness is natural and necessary so is the punishment of Vnholiness necessary to him 'T is necessary that he should abominate Sin and therefore necessary he should discountenance it The Severities of God against Sin are not vain Scare-crows they have their foundation in the Righteousness of his Nature 't is because he is a Righteous and Holy God that he will not forgive our Transgressions and Sins Josh 24.19 that is that he will punish them The Throne of his Holiness is a fiery flame Dan. 7.9 there is both a pure light and a scorching heat Whatsoever is contrary to the Nature of God will fall under the Justice of God he would else violate his own Nature deny his own Perfection seem to be out of love with his own Glory and Life He doth not hate it out of choice but from the
Immutable propension of his Nature 't is not so free an act of his Will as the Creation of Man and Angels which he might have forborn as well as effected As the detestation of Sin results from the universal rectitude of his Nature so the punishment of Sin follows upon that as he is the Righteous Governour of the World 'T is as much against his Nature not to punish it as it is against his Nature not to loath it He would cease to be Holy if he ceas'd to hate it and he would cease to hate it if he ceas'd to punish it Neither the Obedience of our Saviours Life nor the strength of his Cries could put a bar to the Cup of his Passion God so hated Sin that when it was but imputed to his Son without any commission of it he would bring a Hell upon his Soul Certainly if God could have hated Sin without punishing it his Son had never felt the smart of his Wrath His love to his Son had been strong enough to have caused him to forbear had not the Holiness of his Nature been stronger to move him to inflict a Punishment according to the demerit of the Sin God cannot but be Holy and therefore cannot but be Just because Injustice is a part of Unholiness 3. Therefore there can be no Communion between God and Vnholy spirits How is it conceivable that God should hate the Sin and cherish the Sinner with all his filth in his bosom that he should Eternally detest the Crime and Eternally fold the Sâ—nner in his Arms Can less be expected from the Purity of his Nature than to separate an impure Soul as long as it remains so Can there be any delightful Communion between those whose Natures are contrary Darkness and Light may as soon kiss each other and become one Nature God and the Devil may as soon enter into an Eternal League and Covenant together For God to have pleasure in wickedness and to admit Evil to dwell with him are things equally impossible to his Nature * Psal â— 4 while he hates Impurity he cannot have Communion with an impure Person It may as soon be expected that God should hate himself offer Violence to his own Nature lay aside his Purity as an Abominable thing and blot his own Glory as love an Impure Person entertain him as his delight and set him in the same Heaven and Happiness with himself and his holy Angels He must needs loath him he must needs banish him from his Presence which is the greatest Punishment Gods Holiness and Hatred of Sin necessarily infer the Punishment of it 5. Information There is therefore a necessity of the satisfaction of the Holiness of God by some sufficient Mediator The Divine Purity could not meet with any acquiescence in all Mankind after the Fall Sin was hated the Sinner would be ruin'd unless some way were found out to repair the Wrongs done to the Holiness of God either the Sinner must be condemned for ever or some Satisfaction must be made that the Holiness of the Divine Nature might Eternally appear in its full lustre That it is Essential to the Nature of God to hate all Unrighteousness as that which is absolutely repugnant to his Nature none do question That the Justice of God is so Essential to him as that Sin could not be pardon'd without Satisfaction some do question though this latter seems rationally to follow upon the former †Turretin de Satiâ—fac p. 8. That Holiness is Essential to the Nature of God is evident because else God may as much be conceived without Purity as he might be conceived without the creating the Sun or Stars No Man can in his right Wits frame a right Notion of a Deity without Purity It would be a less Blasphemy against the Excellency of God to conceit him not Knowing than to imagine him not Holy And for the Essentialness of his Justice Joshua joyns both his Holiness and his Jealousie as going hand in hand together Josh 24.19 He is a Holy God he is a Jealous God he will not forgive your sin But consider only the Purity of God since it is contrary to Sin and consequently hating the Sinner the guilty Person cannot be reduc'd to God nor can the Holiness of God have any complacency in a filthy Person but as Fire hath in Stubble to consume it How the Holy God should be brought to delight in Man without a Salvo for the Rights of his Holiness is not to be conceiv'd without an impeachment of the Nature of God The Law could not be abolish'd that would reflect indeed upon the Righteousness of the Law-giver to abolish it because of Sin would imply a change of the Rectitude of his Nature Must be change his Holiness for the sake of that which was against his Holiness in a compliance with a prophane and unrighteous Creature This should engage him rather to maintain his Law than to null it And to abrogate his Law as soon as he had enacted it since Sin stept into the World presently after it would be no credit to his Wisdom There must be a reparation made of the Honour of Gods Holiness by our selves it could not be without Condemnation by another it could not be without a sufficiency in the Person No Creature could do it All the Creatures being of a finite Nature could not make a compensation for the disparagements of Infinite Holiness He must have despicable and vile Thoughts of this Excellent Perfection that imagines that a few Tears and the glavering Fawnings at the death of a Creature can be sufficient to repair the Wrongs and restore the Rights of this Attribute It must therefore be such a compensation as might be commensurate to the Holiness of the Divine Nature and the Divine Law which could not be wrought by any but him that was possessed of a Godhead to give efficacy and exact congruity to it The Person design'd and appointed by God for so great an affair was one in the form of God one equal with God Phil. 2.6 who could not be term'd by such a Title of Dignity if he had not been equal to God in the universal rectitude of the Divine Nature and therefore in his Holiness The Punishment due to Sin is translated to that Person for the righting Divine Holiness and the Righteousness of that Person is communicated to the Sinner for the Pardon of the Offending Creature If the Sinner had been Eternally damn'd Gods hatred of Sin had been evidenc'd by the strokes of his Justice but his Mercy to a Sinner had lain in obscurity If the Sinner had been Pardoned and Saved without such a reparation Mercy had been evident but his Holiness had hid its head for ever in his own bosom There was therefore a necessity of such a way to manifest his Purity and yet to bring forth his Mercy That Mercy might not alway sigh for the destruction of the Creature and that Holiness might not mourn
God is then considered in a disposition contrary to this which can be nothing but his Righteousness If you that are unholy and have so much Corruption in you to render you cruel can bestow upon your Children the good things they want how much more shall God who is holy and hath nothing in him to check his mercifulness to his Creatures grant the Petitions of his Suppliants 'T was this Attribute edg'd the siduciary importunity of the Souls under the Altar for the revenging their blood unjustly shed upon the Earth Rev. 6.10 How long O Lord holy and true dost thou not avenge our blood on them that dwell on the Earth Let not thy holiness stand with folded Arms as careless of the eminent Sufferings of those that fear thee we implore thee by the holiness of thy Nature and the truth of thy Word 2. This renders him fit to be confided in for the comfort of our Souls in a broken condition The reviving the hearts of the spiritually afflicted is a part of the holiness of his Nature Isa 57.15 Thus saith the high and lofty one that inhabits eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble He acknowledgeth himself the lofty One they might therefore fear he would not revive them but he is also the holy One and therefore he will refresh them he is not more lofty than he is holy besides the argument of the immutability of his Promise and the might of his Power here is the holiness of his Nature moving him to pity his drooping Creature His Promise is usher'd in with the name of power high and lofty One to bar their distrust of his strength and with a declaration of his holiness to check any despair of his Will There is no ground to think I should be false to my word or misemploy my Power since that cannot be because of the holiness of my Name and Nature 3. This renders him fit to be confided in for the maintenance of grace and protection of us against our spiritual Enemies What our Saviour thought an argument in Prayer we may well take as a ground of our confidence In the strength of this he puts up his sute when in his mediatory Capacity he intercedes for the preservation of his People John 17.11 Holy Father keep through thy own Name those that thou hast given me that they may be one as we are Holy Father not merciful Father or powerful or wise Father but holy and Verse 25. righteous Father Christ pleads that Attribute for the performance of God's Word which was laid to pawn when he past his word For it was by his Holiness that he swore That his seed should endure for ever and his Throne as the Sun before him †Psal 89.36 which is meant of the perpetuity of the Covenant which he made with Christ and is also meant of the preservation of the mystical Seed of David and the perpetuating his loving kindness to them ‖ Vers 32 33. Grace is an Image of God's holiness and therefore the holiness of God is most proper to be used as an Argument to interest and engage him in the preservation of it In the midst of Church provocations he will not utterly extinguish because he is the holy One in the midst of her * Hos 11.9 Nor in the midst of Judgments will he condemn his people to death because he is their holy one †Hab. 1.12 but their Enemies shall be ordained for Judgment and established for Correction One Prophet assures them in the Name of the Lord upon the strength of this Perfection and the other upon the same ground is confident of the protection of the Church because of Gods holiness engag'd in an inviolable Covenant 3. Comfort Since holiness is a glorious Perfection of the Nature of God he will certainly value every holy Soul 'T is of a greater value with him than the Souls of all men in the World that are destitute of it Wicked men are the worst of vilenesses meer dross and dunghil ‖ Psal 12.8 The vilest mâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purity then which is contrary to wickedness must be the most precious thing in his esteem he must needs love that quality which he is most pleas'd with in himself as a father looks with most delight upon the child which is possess'd with those dispositions he most values in his own nature His Countenance doth behold the upright Ps 11.7 He looks upon them with a full and open Face of favour with a countenance clear unmaskt and smiling with a Face full of delight Heaven it self is not such a pleasing Object to him as the Image of his own increated holiness in the created holiness of Men and Angels As a man esteems that most which is most like him of his own Generation more than a piece of Art which is meerly the product of his wit or strength And he must love holiness in the Creature he would not else love his own Image and consequently would undervalue himself He despiseth the Image the wicked bears * Psal 73.20 but he cannot disesteem his own stamp on the godly he cannot but delight in his own work his choice work the Master-piece of all his works the new Creation of things that which is next to himself as being a Divine Nature like himself †2 Pet. 1.4 When he overlooks strength parts knowledge he cannot overlook this He sets apart him that is godly for himself Psal 4.3 as a peculiar Object to take pleasure in he reserves such for his own complacency when he leaves the rest of the World to the Devils power he is choice of them above all his other works and will not let any have so great a propriety in them as himself If it be so dear to him here in its imperfect and mixt condition that he appropriates it as a peculiar Object for his own delight how much more will the unspotted purity of glorified Saints be infinitely pleasing to him So that he will take less pleasure in the material Heavens than in such a Soul Sin only is detestable to God and when this is done away the Soul becomes as lovely in his account as before it was loathsome 4. 'T is comfort upon this account That God will perfect holiness in every upright Soul We many times distrust God and despond in our selves because of the infinite holiness of the Divine Nature and the dunghil Corruptions in our own but the holiness of God engageth him to the preservation of it and consequently to the perfection of it as appears by our Saviour's Argument Joh. 17.11 Holy Father keep through thy own name those whom thou hast given me to what end that they may be one as we are one with us in the resemblances of Purity And the holiness of the Soul is used as an Argument by
should enflame us with a zeal and fortitude to appear in the behalf of his despised Honour We honour this Holiness many other ways by preparation for our addresses to him out of a sense of his purity When we imitate it As he honours us by teaching us his Statutes * Psal 119.135 so we honour him by learning and observing them When we beg of him to shew himself a Refiner of us to make us more conformable to him in holiness and bless him for any communication of it to us it render us beautiful and lovely in his sight To conclude To honour it is the way to engage it for us To give it the glory of what it hath done by the arm of power for our rescue from Sin and beating down our Corruptions at his feet is the way to see more of its marvellous works behold a clearer brightness As unthankfulness makes him withdraw his Grace * Rom. 1.21 24. so glorifying him causes him to impart it God honours men in the same way they honour him When we honour him by acknowledging his Purity he will honour us by communicating of it to us This is the way to derive a greater excellency to our Souls 3. Exhortation Since holiness is an eminent Perfection of the Divine Nature let us labour after a Conformity to God in this Perfection The Nature of God is presented to us in the Scripture both as a pattern to imitate and a Motive to perswade the Creature to holiness ‖ i Joh. 3.3 Matth. 5.48 Lev. 11.44 1 Pet. 1.15 16. Sâ—nce it is therefore the Nature of God the more our Natures are beautified with it the more like we are to the Divine Nature 'T is not the pattern of Angels or Arch-angels that our Saviour or his Apostle proposeth for our imitation but the original of all Purity God himself The same that created us to be imitated by us Nor is an equal degree of Purity enjoyned us though we are to be pure and perfect and merciful as God is yet not essentially so for that would be to command us an impossibility in itself as much as to order us to cease to be Creatures and commence Gods No Creature can be essentially holy but by participation from the chief Fountain of holiness but we must have the same kind of holiness the same truth of holiness As a short line may be as straight as another though it parallel it not in the immense length of it A copy may have the likeness of the Original though not the same Perfection We can not be good without eying some exemplar of goodness as the Pattern No pattern is so sutable as that which is the highest Goodness and Purity That Limner that would draw the most excellent piece fixes his eyes upon the most perfect Pattern He that would be a good Orator or Poet or Artificer considers some person most excellent in each kind as the Object of his imitation Who so sit as God to be viewed as the pattern of holiness in our intendment of and endeavor after holiness The Stoicks one of the best sects of Philosophers advised their Disciples to pitch upon some eminent example of Vertue according to which to form their lives as Socrates c. But true holiness doth not only endeavour to live the life of a good man but chuses to live a divine life As before the man was alienated from the life of God †Eph. 4 1â— so upon his return he aspires after the life of God To endeavour to be like a good man is to make one Image like another to set our Clocks by other Clocks without regarding the Sun But true holiness consists in a likeness to the most exact Sampler God being the first Purity is the Rule as well as the Spring of all Purity in the Creature the chief and first Object of Imitation We disown our selves to be his Creatures if we breath not after a resemblance to him in what he is imitable There was in man as created according to God's Image a natural appetite to resemble God It was at first planted in him by the Authour of his Nature The Devils temptation of him by that Motive to transgress the Law had been as an Arrow shot against a b azen Wall had there not been a desire of some likeness to his Creator engraven upon him * Gen. 3.5 It would have had no more influence upon him than it could have had upon a meer Animal But man mistook the term he would have been like God in knowledge whereas he should have affected a greater resemblance of him in Purity O that we could exemplify God in our Nature Precepts may instruct us more but Examples affect us more one directs us but the other attracts us What can be more attractive of our imitation than that which is the Original of all Purity both in Men and Angels This conformity to him consists in an imitation of him 1. In his Law The Purity of his Nature was first visible in this Glass hence 't is called a holy Law Rom. 7.12 a pure Law Psal 19.8 Holy and pure as it is a Ray of the pure Nature of the Law-giver When our Lives are a Comment upon his Law they are expressive of his Holiness We conform to his Holiness when we regulate our selves by his Law as it is a Transcript of his Holiness We do not imitate it when we do a thing in the matter of it agreeable to that holy Rule but when we do it with respect to the Purity of the Law-giver beaming in it If it be agreeable to God's will and convenient for some design of our own and we do any thing only with a respect to that design we make not God's Holâ—ness discovered in the Law our Rule but our own conveniency 'T is not a conformity to God but a conformity of our Actions to Self As in abstinence from intemperate Courses not because the holiness of God in his Law hath prescrib'd it but because the health of our Bodies or some noble Contentments of life require it then it is not God's holiness that is our Rule but our own security conveniency or some thing else which we make a God to our selves It must be a real conformity to the Law Our holiness should shine as really in the practise as God's Purity doth in the Precept God hath not a pretence of Purity in his Nature but a reality 'T is not only a suddain boiling up of an admiration of him or a starting wish to be like him from some suddain impression upon the Fancy which is a meer temporary blaze but a setled temper of Soul loving every thing that is like him doing things out of a firm desire to resemble his Purity in the Copy he hath set not a resting in Negatives but aspiring to Positives Holy and harmless are distinct things They were distinct qualifications in our High Priest in his Obedience to the Law
it is a representation of the Divinity and a holy man ought to esteem himself excellent in being such in his measure as his God is and puts his principal felicity in the possession of the same purity in Truth This is the refin'd Complexion of the Angels that stand before his Throne The Devils lost their comliness when they fell from it It was the honour of the humane Nature of our Saviour not only to be united to the Deity but to be sanctified by it He was fairer than all the Children of men because he had a holiness above the Children of men Grace was poured into his lips Psal 45.2 It was the Jewel of the reasonable Nature in paradise Conformity to God was mans original happiness in his created state and what was naturally so cannot but be immutably so in its own Nature The beauty of every copyed thing consists in its likeness to the Original Every thing hath more of loveliness as it hath greater impressions of its first Pattern In this regard holiness hath more of beauty on it than the whole Creation because it partakes of a greater excellency of God than the Sun Moon and Stars No greater glory can be than to be a conspicuous and visible Image of the invisible and holy and blessed God As this is the splendor of all the Divine Attributes so it is the flower of all a Christians Graces the Crown of all Religion 'T is the glory of the Spirit In this regard the Kings Daughter is said to be all glorious within * Psal 45.13 'T is more excellent than the soul itself since the greatest soul is but a deformed piece without it A Diamond without lustre †Vaughan p. 4 5. What are the noble faculties of the Soul without it but as a curious rusty Watch a delicate heap of Disorder and confusion 'T is impossible there can be beauty where thâ—re are a multitude of spots and wrinkles that blemish a Countenance ‖ Eph. 5.27 It can never be in its true brightness but when it is perfect in Purity when it regains what it was possessed of by Creation and dispossessed of by the fall and recovers its primitive temper We are not so beautiful by being the work of God as by having a stamp of God upon us Worldly greatness may make men honourable in the sight of creeping worms Soft lives ambitious reaches luxurious pleasures and a pompous Religion render no man excellent and noble in the sight of God This is not the excellency and nobility of the Deity which we are bound to resemble Other lines of a Divine Image must be drawn in us to render us truly excellent 4. 'T is our life What is the life of God is truly the life of a rational Creature * Amirald in Heb. p. 101 102. The life of the body consists not in the perfection of its Members and the integrity of its Organs these remain when the body becomes a Carcass but in the presence of the Soul and its vigorous animation of every part to perform the distinct offices belonging to each of them The life of the Soul consists not in its being or spiritual substance or the excellency of its Faculties of understanding and will but in the moral and becoming operations of them The spirit is only life because of righteousness * Rom. 8.10 The Faculties are turned by it to acquit themselves in their functions according to the will of God the absence of this doth not only deform the Soul but in a sort annihilate it in regard of its true essence and end Grace gives a Christian being and a want of it is the want of a true being Cor. 1.15.10 When Adam devested himself of his original righteousness he came under the force of the threatning in regard of a spiritual death Every person is morally dead whiles he lives an unholy life †1. Tim. 5 6. What life is to the body that is righteousness to the Spirit and the greater measure of holiness it hath the more of life it hath because it is in a greater nearness and partakes more fully of the fountain of life Is not that the most worthy life which God makes most account of without which his life could not be a pleasant and blessed life but a life worse than death What a miserable life is that of the men of the World that are carried with greedy inclinations to all manner of unrighteousness whither their interests or their lusts invite them The most beautiful body is a Carcass and the most honorable person hath but a brutish life ‖ Psal 49.20 miserable Creatures when their life shall be extinct without a Divine rectitude when all other things will vanish as the shadows of the night at the appearance of the Sun Holiness is our life 5. 'T is this only fits us for Communion with God Since it is our beauty and our life without it what Communion can an excellent God have with deformed Creatures a living God with dead Creatures Without Holiness none shall see God Heb. 12.14 The Creature must be stript of his Unrighteousness or God of his Purity before they can come together Likeness is the ground of Communion and of Delight in it The opposition between God and unholy Souls is as great as that between light and darkness * 1 John 1.6 Divine fruition is not so much by a union of Presence as a union of Nature Heaven is not so much an outward as an inward life the foundation of Glory is laid in Grace a resemblance to God is our vital happiness without which the Vision of God would not be so much as a cloudy and shadowy happiness but rather a torment than a felicity unless we be of a like nature to God we cannot have a pleasing fruition of him Some Philosophers think that if our Bodies were of the same nature with the Heavens of an Ethereal Substance the nearness to the Sun would cherish not scorch us Were we partakers of a Divine nature we might enjoy God with delight whereas remaining in our unlikeness to him we cannot think of him and approach to him without terrour As soon as sin had stript man of the Image of God he was an Exile from the comfortable presence of God unworthy for God to hold any correspondence with He can no more delight in a defiled person than a man can take a Toad into intimate converse with him he would hereby discredit his own Nature and justifie our Impurity The holiness of a Creature only prepares him for an eternal conjunction with God in glory Enoch's walking with God was the cause of his being so soon wafted to the place of a full fruition of him he hath as much delight in such as in Heaven it self one is his Habitation as well as the other The one is his habitation of Glory and the other is the house of his Pleasure If he dwell in Zion it must be
a holy Mountain * Joel 3.17 and the Members of Zion must be upheld in their rectitude and integrity before they be set before the face of God for ever †Psal 41.12 Such are stil'd his Jewels his Portion as if he lived upon them as a man upon his Inheritance As God cannot delight in us so neither can we delight in God without it We must purifie our selves as he is pure if we expect to see him as he is in the comfortable glory and beauty of his Nature ‖ 1 Joh. 3.2 3. else the sight of God would be terrible and troublesome We cannot be satisfied with the likeness of God at the Resurrection unless we have a righteousness wherewith to behold his face * Psal 17.15 'T is a vain imagination in any to think that Heaven can be a place of happiness to him in whose eye the Beauty of Holiness which fills and adorns it is an unlovely thing Or that any can have a satisfaction in that Divine Purity which is loathsome to him in the imitations of it We cannot enjoy him unless we resemble him nor take any pleasure in him if we were with him without something of likeness to him Holiness fits us for Communion with God 6. We can have no evidence of our Election and Adoption without it Conformity to God in Purity is the fruit of electing Love Eph. 1.4 He hath chosen us that we should be holy The goodness of the Fruit evidenceth the nature of the Root This is the Seal that assures us the Patent is the Authentick Grant of the Prince Whatsoever is holy speaks itself to be from God and whosoever is holy speaks himself to belong to God This is the only evidence that we are born of God * 1 Joh. 2.29 The subduing our souls to him the forming us into a resemblance to himself is a more certain sign we belong to him than if we had with Isaiah seen his glory in the Vision with all his train of Angels about him This justifies us to be the seed of God when he hath as it were taken a slip from his own Purity and engrafted it in our Spirits He can never own us for his Children without his mark the stamp of holiness The Devils stamp is none of Gods Badge Our spiritual extraction from him is but pretended unless we do things worthy of so illustrious a Birth and becoming the honour of so great a Father What evidence can we else have of any child-like love to God since the proper act of love is to imitate the Object of our Affections And that we may be in some measure like to God in this excellent Perfection 1. Let us be often viewing and ruminating on the holiness of God especially as discovered in Christ T is by a believing meditation on him that we are changed into the same image †Cor. 3.18 We can think often of nothing that is excellent in the World but it draws our Faculties to some kind of sutable operation and why should not such an excellent Idea of the holiness of God in Christ perfect our understandings and awaken all the powers of our Souls to be formed to actions worthy of him A Painter employed in the limning some excellent Piece has not only his Pattern before his eyes but his eye frequently upon the Pattern to possess his fancy to draw forth an exact resemblance He that would express the Image of God must imprint upon his Mind the purity of his Nature Cherish it in his thoughts that the excellent beauty of it may pass from his Understanding to his Affections and from his Affections to his Practise How can we arise to a conformity to God in Christ whose most holy nature we seldom glance upon and more rarely sink our Souls into the depths of it by meditation Be frequent in the meditation of the holiness of God 2. Let us often exercise our selves in acts of love to God because of this Perfection The more adoring thoughts we have of God the more delightfully we shall aspire to more ravishingly catch after any thing that may promote the more full draught of his Divine Image in our hearts What we intensly affect we desire to be as near to as we can and to be that very thing rather than our selves All imitations of others arise from an intense love to their persons or excellency When the Soul is ravisht with this Perfection of God it will desire to be united with it to have it drawn in it more than to have its own being continued to it It will desire and delight in its own being in order to this heavenly and spiritual work The impressions of the Nature of God upon it and the imitations of the Nature of God by it will be more desirable than any natural perfection whatsoever The Will in loving is rendred like the object beloved is turned into its nature †Amor naturam induit mores imbibit rei amatâ—e and imbibes its qualities The Soul by loving God will find it self more and more transform'd into the Divine Image whereas slighted ensamples are never thought worthy of Imitation 3. Let us make God our end Every mans mind forms itself to a likeness to that which it makes its chief end An earthy Soul is as drossy as the Earth he gapes for An ambitious Soul is as elevated as the honour he reaches at The same Characters that are upon the thing aimed at will be imprinted upon the Spirit of him that aims at it When God and his glory are made our end we shall find a silent likeness pass in upon us the Beauty of God will by degrees enter upon our Souls 4. In every deliberate action let us reflect upon the Divine Purity as a pattern Let us examine whither any thing we are prompted unto bear an impression of God upon it Whether it looks like a thing that God himself would do in that case were he in our Natures and in our Circumstances See whether it hath the livery of God upon it how congruous it is to his Nature whether and in what manner the holiness of God can be glorified thereby and let us be industrious in all this For can such an imitation be easy which is resisted by the constant assaults of the Flesh which is discouraged by our own ignorance and deprest by our faint and languishing Desires after it O! happy we if there were such a Heart in us 4. A fourth Exhortation If holiness be a Perfection belonging to the Nature of God then where there is some weak conformity to the holiness of God let us labour to grow up in it and breath after fuller measures of it The more likeness we have to him the more love we shall have from him Communion will be sutable to our imitation his love to himself in his Essence will cast out beams of love to himself in his Image If God loves holiness in
a lower measure much more will he love it in a higher degree because then his Image is more illustrious and beautiful and comes nearer to the lively lineaments of his own Infinite Purity Perfection in any thing is more lovely and amiable than Imperfection in any state and the nearer any thing arrives to Perfection the further are those things separated from it which might Cool an affection to it An increase in holiness is attended with a manifestation of his love Joh. 14.21 He that hath my Commandments and keeps them he it is that loves me and he shall be loved of my Father and I will love him and I will manifest my self to him T is a testimony of love to God and God will not be behind hand with the Creature in kindness He loves a holy man for some resemblance to him in his Nature but when there is an abounding in Sanctified dispositions sutable to it there is an increase of savour The more we resemble the Original the more shall we enjoy the blessedness of that Original As any partake more of the Divine likeness they partake more of the Divine happiness 5. Exhortation Let us carry our selves holily in a spiritual manner in all our religious approaches to God Psal 93.5 Holiness becomes thy house O Lord for ever This Attribute should work in us a deep and reverential respect to God This is the reason rendred why we should worship at his foot-stool in the lowest posture of humility prostrate before him because he is holy †Psal 99.5 Shooes must be put off from our feet Exod. 3.5 that is Lusts from our Affections every thing that our souls are clogged and bemired with as the Shooe is with dirt He is not willing we should offer to him an impure soul mired hearts rotten carcasses putrified in vice rotten in iniquity Our Services are to be as free from prophaness as the sacrifices of the Law were to be free from sickliness or any blemish Whatsoever is contrary to his Purity is abhorred by him and unlovely in his sight and can meet with no other success at his hands but a disdainful turning away both of his eye and ear ‖ Isa 1.15 Since he is an Immense purity he will reject from his presence and from having any communion with him all that which is not conformable to him as light chases away the darkness of the night and will not mix with it If we stretch out our hands towards him we must put iniquity farr away from us * Job 11.13 14. the fruits of all Service will else drop off to nothing Then shall the offering of Judah and Jerusalem be pleasant to the Lord When when the heart is purged by Christ sitting as a purifier of silver †Mal. 3.3 4. Not all the Incense of the Indies yield him so sweet a Savour as one spiritual act of worship from a heart estranged from the vileness of the World and ravisht with an affection to and a desire of imitating the Puririty of his Nature 6. Exhortation Let us address for holiness to God the fountain of it As he is the Author of bodily life in the Creature so he is the Author of his own life the life of God in the soul By his holiness he makes men holy as the Sun by his light enlightens the Air. He is not only the Holy One but our holy One ‖ Isa 43.15 The Lord that sanctifies us Levit. 20.8 As he hath mercy to pardon us so he hath holiness to purify us the excellency of being a Sun to comfort us and a Shield to protect us giving Grace and Glory * Psal 84.11 Grace whereby we may have Communion with him to our comfort and strength against our spiritual enemies for our defence Grace as our preparatory to glory and Grace growing up till it ripen in Glory He only can mould us into a Divine frame The great Original can only derive the excellency of his own Nature to us We are too low too lame to lift up our selves to it too much in love with our own Deformity to admit of this Beauty without a heavenly power inclining our desires for it our affections to it our willingness to be partakers of it He can as soon set the beauty of Holiness in a deformed heart as the beauty of Harmony in a confused mass when he made the World He can as soon cause the light of Purity to rise out of the darkness of Corruption as frame glorious spirits out of the insufficiency of nothing His beauty doth not decay he hath as much in himself now as he had in his eternity He is as ready to impart it as he was at the Creation only we must wait upon him for it and be content to have it by small measures and degrees There is no fear of our sanctification if we come to him as a God of holiness since he is a God of peace and the breach made by Adam is repaired by Christ Thes 1.5.23 And the very God of peace sanctify you wholly c. He restores the sanctifying spirit which was withdrawn by the Fall as he is a God pacified and his holiness righted by the Redeemer The beauty of it appears in its smiles upon a man in Christ and is as ready to impart it self to the reconcil'd Creature as before Iustice was to punish the rebellious one He loves to send forth the streams of this perfection into created Chanels more than any else He did not design the making the Creature so powerfull as he might because power is not such an excellency in its own Nature but as it is conducted and managed by some other excellency Power is indifferent and may be used well or ill according as the possessor of it is righteous or unrighteous God makes not the Creature so powerful as he might but he delights to make the Creature that waits upon him as holy as it can be beginning it in this world and ripening it in the other 'T is from him we must expect it and from him that we must begg it and draw Arguments from the holiness of his Nature to move him to work holiness in our Spirits We cannot have a stronger plea. Purity is the favourite of his own Nature and delights itself in the resemblances of it in the Creature Let us also go to God to preserve what he hath already wrought and imparted As we cannot attain it so we cannot maintain it without him God gave it Adam and he lost it When God gives it us we shall lose it without his influencing and preserving Grace The chanel will be without a Stream if the Fountain do not bubble it forth and the streams will vanish if the Fountain doth not constantly supply them Let us apply our selves to him for holiness as he is a God glorious in holiness By this we honour God and advantage our selves A DISCOURSE UPON THE Goodness of God Mark 10.18 And Jesus
of the Body and Service of the Soul What is there in the whole Structure that doth not inform us of the Goodness of God 2. But what is this to that goodness which shines in the Nature of the Soul Who can express the wonders of that Comeliness that is wrapt up in this Mask of Clay A Soul endued with a clearness of Understanding and freedom of Will Faculties no sooner fram'd but they were able to produce the Operations they were intended for A Soul that excelled the whole World that comprehended the whole Creation A Soul that evidenced the extent of its Skill in giving names to all that variety of Creatures which had issued out of the hand of Divine Power * Gen. 2.19 A Soul able to discover the Nature of other Creatures and manage and conduct their Motions In the Ruines of a Palace we may see the Curiosity display'd and the Cost expended in the building of it In the Ruines of this fallen Structure we still find it capable of a mighty Knowledge a Reason able to regulate Affairs govern States order more Mighty and Massy Creatures find out witty Inventions There is still an Understanding to irradiate the other Faculties a Mind to contemplate its own Creator a Judgment to discern the differences between Good and Evil Vice and Vertue which the Goodness of God hath not granted to any lower Creature These Excellent Faculties together with the Power of Self-reflection and the swiftness of the Mind in running over the things of the Creation are astonishing Gleams of the vast Goodness of that Divine Hand which ennobled this Frame To the other Creatures of this World God had given out some small Mites from his Treasury but in the Perfections of Man he hath opened the more secret parts of his Exchequer and liberally bestow'd those Doles which he hath not expended upon the other Creatures on Earth 3. Besides this He did not only make Man so noble a Creature in his Frame but he made him after his own Image in Holiness He imparted to him a Spark of his own Comeliness in order to a communion with himself in Happiness had Man stood his ground in his tryal and used those Faculties well which had been the gift of his Bountiful Creator He made Man after his Image after his own Image †Gen. 1.26 27. That as a Coyn bears the Image of the Prince so did the Soul of Man the Image of God Not the Image of Angels though the speech be in the Plural Number Let us make Man 'T is not to a Creature but to a Creator Let us that are his Makers make him in the Image of his Makers God Created Man Angels did not Create him God Created Man in his own Image not therefore in the Image of Angels The Nature of God and the Nature of Angels are not the same Where in the whole Scripture is Man said to be made after the Image of Angels God made Man not in the Image of Angels to be conformed to them as his Prototype but in the Image of the Blessed God to be conformed to the Divine Nature That as he was conform'd to the Image of his Holiness he might also partake of the Image of his Blessedness which without it could not be attained For as the felicity of God could not be clear without an unspotted Holiness so neither can there be a glorious Happiness without Purity in the Creature This God provided for in his Creation of Man giving him such accomplishments in those two Excellent Pieces of Soul and Body that nothing was wanting to him but his own will to instate him in an invariable Felicity He was possessed with such a Nature by the hand of Divine Goodness such a loftiness of Understanding and purity of Faculties that he might have been for ever Happy as well as the standing Angels And he was placed in such a Condition that moved the envy of fallen Spirits He had as much Grace bestow'd upon him as was proportionable to that Covenant God then made with him The Tenor of which was That his Life should continue so long as his Obedience and his Happiness endure so long as his Integrity And as God by Creation had given him an Integrity of Nature so he had given him a power to persist in it if he would Herein is the Goodness of God display'd that he made Man after his own Image 4. As to the Life of Man in this World God by an immense Goodness Copied out in him the whole Creation and made him an Abridgment of the higher and lower World a little World in a greater one The Link of the two Worlds of Heaven and Earth as the Spiritual and Corporeal Natures are united in him the Earth in the Dust of his Body and the Heavens in the Chrystal of his Soul He hath the upper Springs of the Life of Angels in his Reason and the neather Springs of the Life of Animals in his Sense God display'd those Vertues in Man which he had discover'd in the rest of the lower Creation but besides the communication which he had with Earth in his Nature God gave him a participation with Heaven in his Spirit A meer Bodily Being he hath given to the Heavens Earth Elements a Vegetative Life or a Life of Growth he hath vouchsafed to the Plants of the Ground He hath stretched out his Liberality more to Animals and Beasts by giving them Sense All these hath his Goodness linkt in Man Being Life Sense with a richer Dole than any of those Creatures have receiv'd in a Rational Intellectual Life whereby he approacheth to the Nature of Angels This some of the Jews understood * Gen. 2.7 God breathed into his Nostrils the Breath of Life and Man became a living Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breath of Lives in the Hebrew not one sort of Life but that variety of Lives which he had imparted to other Creatures All the Perfections scattered in other Creatures do unitedly meet in Man So that Philo might well call him every Creature the Model of the whole Creation His Soul is Heaven and his Body is Earth †Eugubin lib. 5. cap. 9. So that the Immensity of his Goodness to Man is as great as all that Goodness you behold in Sensitive and Intelligible things 5. All this was free Goodness God Eternally possessed his own Felicity in himself and had no need of the Existence of any thing without himself for his satisfaction Man before his Being could have no good qualities to invite God to make him so Excellent a Fabrick For being nothing he was as unable to allure and merit as to bring himself into Being Nay he Created a Multitude of Men who he foresaw would behave themselves in as ungrateful a manner as if they had not been his Creatures but had bestow'd that rich variety upon themselves without the hand of a Superior Benefactor How great is this Goodness that hath made us Models
of the whole Creation tied together Heaven and Earth in our Nature when he might have rankt us among the lower Creatures of the Earth made us meer Bodies as the Stones or meer Animals as the Brutes and denied us those Capacious Souls whereby we might both know him and enjoy him What could Man have been more unless he had been the Original which was impossible He could not be greater than to be an Image of the Deity an Epitome of the whole Creation Well may we cry out with the Psalmist * Psal 8.1 4. O Lord our Lord How Excellent is thy Name the Name of thy Goodness in all the Earth How more particularly in Man What is Man that thou art mindful of him What is a little Clod of Earth and Dust that thou shouldest ennoble him with so rich a Nature and Engrave upon him such Characters of thy Immense Being 6. The Goodness of God appears in the Conveniencies he provided for and gave to Man As God gave him a Being Morally perfect in regard of Righteousness so he gave him a Being Naturally perfect in regard of delightful Conveniencies which was the fruit of Excellent Goodness Since there was no quality in Man to invite God to provide him so Rich a World nor to bestow upon him so Comely a Being 1. The World was made for Man Since Angels have not need of any thing in this World and are above the Conveniencies of Earth and Air it will follow that Man being the noblest Creature on the Earth was the more immediate End of the visible Creation All Inferior things are made to be subservient to those that have a more excellent Prerogative of Nature and therefore all things for Man who exceeds all the rest in Dignity As Man was made for the honour of God so the World was made for the support and delight of Man in order to his performing the Service due from him to God The Empire God settled Man in as his Lieutenant over the Works of his Hands when he gave him possession of Paradise is a clear manifestation of it God put all things under his Feet and gave him a deputed Dominion over the rest of the Creatures under himself as the absolute Soveraign * Psal 8.6 7 8. Thou madest him to have Dominion over the Works of thy Hands thou hast put all things under his Feet all Sheep and Oxen yea and the Beasts of the Field the Foul of the Air and the Fish of the Sea yea and whatsoever passeth through the Paths of the Sea What less is witnest to by the Calamity all Creatures were subjected to by the Corruption of Mans Nature Then was the Earth Curs'd and a black Cloud flung upon the Beauty of the Creation and the strength and vigor of it languisheth to this day under the Curse of God †Gen. 2.17 18. and groans under that vanity the Sin of Man subjected it to * Rom. 8.20 22. The Treasons of Man against God brought Misery upon that which was fram'd for the use of Man As when the Majesty of a Prince is violated by the Treason and Rebellion of his Subjects all that which belongs to them and was before the free Gift of the Prince to them is forfeit their Habitations Palaces Cattle all that belongs to them bear the Marks of his Soveraign fury Had not the Delicacies of the Earth been made for the use of Man they had not fallen under the Indignation of God upon the Sin of Man God Crown'd the Earth with his Goodness to gratifie Man gave Man a right to serve himself of the delightful Creatures he had provided †Gen. 1.28 29 30. yea and after Man had forfeited all by Sin and God had washt again the Creature in a Deluge he renews the Creation and delivers it again into the hand of Man binding all Creatures to pay a Respect to him and Recognize him as their Lord either spontaneously or by force * Gen. 9.2 3. and commissions them all to fill the heart of Man with food and gladness And he loves all Creatures as they conduce to the good of and are serviceable to his prime Creature which he set up for his own glory And therefore when he loves a Person he loves what belongs to him He takes care of Jacob and his Cattle Of Penitent Nineveh and their Cattle †Jonah 4.11 As when he sends Judgments upon Men he destroys their Goods 2. God richly furnisht the World for Man He did not only Erect a stately Palace for his Habitation but provided all kind of Furniture as a Mark of his Goodness for the Entertainment of his Creature Man He Archt over his Habitation with a bespangled Heaven and Floor'd it with a solid Earth and spread a curious wrought Tapestry upon the Ground where he was to tread and seemed to sweep all the Rubbish of the Chaos to the two uninhabitable Poles When at the first Creation of the Matter the Waters cover'd the Earth and rendred it uninhabitable for Man God Drain'd them into the proper Chanels he had founded for them and set a bound that they might not pass over that they turn not again to cover the Earth * Gen. 1.9 They fled and hasted away to their proper Stations †Psal 104.7 8 9. as if they were ambitious to deny their own Nature and content themselves with an Imprisonment for the convenient Habitation of him who was to be appointed Lord of the World He hath set up standing Lights in the Heaven to direct our Motion and to regulate the Seasons The Sun was Created that Man might see to go forth to his Labour * Psal 104.22 23. Both Sun and Moon though set in the Heaven were form'd to give light on the Earth †Gen. 1.15 17. The Air is his Aviary the Sea and Rivers his Fish-ponds the Valleys his Granary the Mountains his Magazine The first afford Man Creatures for Nourishment the other Metals for Perfection The Animals were Created for the support of the life of Man the Herbs of the Ground were provided for the maintenance of their Lives and gentle Dews and moistening Showers and in some places slimy Flouds appointed to render the Earth fruitful and capable to offer to Man and Beast what was fit for their Nourishment He hath peopled every Element with a variety of Creatures both for necessity and delight all furnisht with useful qualities for the Service of Man There is not the most despicable thing in the whole Creation but it is endued with a Nature to contribute something for our Welfare either as Food to Nourish us when we are Healthful or as Medicine to Cure us when we are Distemper'd or as a Garment to Cloath us when we are Naked and Arm us against the Cold of the Season or as a refreshment when we are weary or as a delight when we are sad All serve for Necessity or Ornament either to spread our Table
to guide us and a Cordial to refresh us 'T is a Lamp to our Feet and a Medicine for our Diseases a Purifier of our Filth and a Restorer of us in our faintings He hath by his Goodness seal'd the truth of it by his efficacy on multitudes of Men He hath made it the Word of Regeneration * Jam. 1.18 Men wilder and more monstrous than Beasts have been tam'd and chang'd by the power of it It hath rais'd multitudes of dead Men from a Grave fuller of horrour than any Earthly one Again Goodness was in all ages sending his Letters of Advice and Counsel from Heaven till the Canon of the Scripture was clos'd Sometimes he wrote to chide a froward People sometimes to chear up an oppressed and disconsolate People according to the State wherein they were as we may observe by the several Seasons wherein parts of Scripture were written It was his Goodness that he first reveal'd any thing of his Will after the Fall it was a further degree of Goodness that he would add more Cubits to its Stature before he would lay aside his Pensil it grew up to that bulk wherein we have it And his Goodness is further seen in the preserving it He hath triumphed over the powers that opposed it and shewed himself good in the Instruments that propagated it He hath maintain'd it against the blasts of Hell and spread it in all Languages against the obstructions of Men and Devils The Sun of his Word is by his kindness preserv'd in our Horizon as well as the Sun in the Heavens How admirable is Divine Goodness He hath sent his Son to die for us and his written Word to instruct us and his Spirit to edge it for an entrance into our Souls He hath open'd the Womb of the Earth to nourish us and sent down the Records of Heaven to direct us in our Pilgrimage He hath provided the Earth for our habitation while we are Travellers and sent his Word to acquaint us with a felicity at the end of our Journey and the way to attain in another World what we want in this viz. a happy Immortality 5. His Goodness in his Government is evident In Conversions of Men. Though this Work be wrought by his Power yet his Power was first sollicited by his Goodness It was his rich Goodness that he would employ his power to pierce the scales of a heart as hard as those of the Leviathan It was this that opened the Ears of Men to hear him and draws them from the hurry of Worldly cares and the Charms of Sensual Pleasures and which is the top of all the impostures and Cheats of their own hearts It is this that sends a spark of his wrath into Mens consciencies to put them to a stand in sin that he might not send down a shower of Brimstone eternally to consume their persons This it was that first shewed you the Excellency of the Redeemer and brought you to taste the sweetness of his Bloud and find your security in the Agonies of his Death 'T is his Goodness to call one man and not another to turn Paul in his course and lay hold of no other of his companions 'T is his Goodness to call any when he is not bound to call one 1. 'T is his Goodness To pitch upon mean and despicable Men in the eye of the World To call this poor Publican and over-look that proud Pharisee this Man that sits upon a Dunghil and neglect him that glisters in his Purple His Majesty is not enticed by the lofty Titles of Men nor which is more worth by the Learning and Knowledge of Men. Not many Wise not many Mighty * Cor. 1.26 27 28. not many Doctâ—rs not many Lords though some of them but his Goodness condescends to the base things of the World and things which are despised The Poor receive the Gospel * Mat. 11.5 when those that are more acute and furnisht with a more apprehensive Reason are not toucht by it 2. The worst Men. He seizeth sometimes upon Men most soyl'd and neglects others that seem more clean and less polluted He turns Men in their course in sin that by their infernal practices have seem'd to have gone to School to Hell and to have suckt in the sole instructions of the Devil He lays hold upon some when they are most under actual demerit and snatcheth them as Fire-brands out of the Fire as upon Paul when fullest of rage against him And shoots a Beam of Grace where nothing could be justly expected but a Thunder-bolt of Wrath. 'T is his Goodness to visit any when they lie putrifying in their loathsome Lusts To draw near to them who have been guilty of the greatest contempt of God and the light of Nature The murdering Manassehs persecuting Sauls Christ-crucifying Jews Persons in whom Lusts had had a peaceable possession and Empire for many years 3. His Goodness appears In converting Men possest with the greatest enmity against him while he was dealing with them All were in such a state and framing contrivances against him when Divine Goodness knockt at the door * Col. 1.21 He lookt after us when our backs were turned upon him and sought us when we slighted him and were a gain-saying People * Rom. 10.21 when we had shaken off his convictions and contended with our Maker and mustered up the Powers of Nature against the Alarms of Conscience strugled like wild Bulls in a Net and blunted those Darts which stuck in our Souls Not a Man that is turn'd to him but had lifted up the heel against his Gospel-Grace as well as made light of his Creating Goodness Yet it hath employed it self about such ungrateful Wretches to polish those knotty and rugged pieces for Heaven And so invincibly that he would not have his Goodness defeated by the fierceness and rebellion of the Flesh Though the thing was more difficult in it self if any thing may be said to have a difficulty to Omnipotency than to make a Stone live or to turn a Straw into a Marble-Pillar The Malice of the Flesh makes a Man more unfit for the one than the nature of the straw unfits it for the other 4. His Goodness appears in turning Men When they were pleased with their own misery and unable to deliver themselves When they preferr'd a Hell before him and were in love with their own Vileness when his Call was our torment and his neglect of us had been accounted our felicity Was it not a mighty Goodness to keep the Light close to our Eyes when we endeavoured to blow it out and the corrosive near to our hearts when we endeavoured to tear it off being more fond of our Disease than the Remedy We should have been scalded to death with the Sodomites had not God laid his good hand upon us and drawn us from the approaching ruine we affected and were loath to be freed from And had we been displeased with our state
yet we had been as unable Spiritually to raise our selves from Sin to Grace as to raise our selves naturally from Nothing to Being In this state we were when his Goodness triumphed over us when he put a hook into our nostrils to turn us in order to our Salvation and drew us out of the Pit which we had digged when he might left us to sink under the rigors of his Justice we had merited Now this Goodness in Conversion is greater than that in Creation as in Creation there was nothing to oppose him so there was nothing to disoblige him Creation was terminated to the good of a mutable Nature and Conversion tends to a supernatural Good God pronounced all Creatures good at first and Man among the rest but did not pronounce any of them or Man himself his Portion his Inheritance his Segullah his House his Diadem He speaks slightly of all those things which he made the noblest Heavens as well as the lowest Earth in comparison of a true Convert * Isa 66.1 2. All those things hath mine hand made and all those things have been but to this Man will I look to him that is of a contrite Spirit 'T is more goodness to give the espousing Grace of the Covenant than the compleating Glory of Heaven As it is more for a Prince to marry a Beggar than only to bring her to live deliciously in his Courts all other benefits are of a meaner strain if compar'd with this there is little less of Goodness in imparting the Holiness of his Nature than imputing the Righteousness of his Son 6. The Divine Goodness doth appear in answering Prayers He delights to be familiarly acquainted with his People and to hear them call upon him He indulgeth them a free access to him and delights in every address of an upright Man * Prov. 15.8 The wonderful efficacy of Prayet depends not upon the nature of our Petitions or the temper of our Soul but the Goodness of God to whom we address Christ establisheth it upon this bottom when he exhorts to ask in his name he tells them the Spring of all their Grants is the Fathers love * Joh. 16.26 27. I say not I will pray the Father for you for the Father himself loves you And since it is of it self incredible that a Majesty exalted above the Cherubims should stoop so low as to give a miserable and rebellious Creature admittance to him and afford him a gracious hearing and a quick supply Christ ushers in the Promise of answering Prayer with a Note of great Assurance * Luk. 11.9 10. I say unto you ask and it shall be given you I that know the Mind of my Father and his good disposition assure you your Prayer shall not be in vain Perhaps you will not be so ready of your selves to imagine so great a Liberality but take it upon my word 't is true and so you will find it And his Bounty travels as it were in Birth to give the greatest Blessings upon our asking rather than the smallest * Verse 13. Your Heavenly Father shall give his Holy Spâ—rit to them that ask him Which in Mat. 7.11 is called good things Of all the good and rich things Divine Goodness hath in its Treasury he delights to give the best upon asking because God doth act so as to manifest the greatness of his Bounty and Magnificence to Men and therefore is delighted when Men by their Petitioning him own such a liberal disposition in him and put him upon the manifesting it He would rather you should ask the greatest things Heaven can afford than the trifles of this World Because his Bounty is not discovered in meaner Gifts he loves to have an opportunity to manifest his affection above the liberality and tenderness of Worldly Fathers He doth more wait to give in a way of Grace than we to beg * Isai 30.18 And therefore will the Lord wait that he may be gracious unto you He stands expecting your Suits and employs his Wisdom in pitching upon the fittest seasons when the manifestation of his Goodness may be most gracious in it self and the Mercy you want most welcome to you as it follows for the Lord is a God of Judgment He chooseth the time wherein his doles may be most acceptable to his Suppliants * Isai 49.8 In an acceptable time have I heard thee He often opens his hand while we are opening our Lips and his Blessings meet our Petitions at the first setting out upon their Journey to Heaven * Isai 65.24 While they are yet speaking I will hear How often do we hear a secret Voice within us while we are Praying saying Your Prayer is granted As well as hear a Voice behind us while we are Erring saying This is the way walk in it And his liberality exceeds often our desires as well as our deserts and gives out more than we had the wisdom or confidence to ask The Apostle intimates it in that Doxology * Eph 3.20 Vnto him who is able to do abundantly above all that we ask or think This Power would not have been so strong an Argument of comfort if it were never put in practice He is more liberal than his Creatures are craving Abraham petition'd for the life of Ishmael and God promiseth him the birth of Isaac * Gen. 17.18 19. Isaac asks for a Child and God gives him two Gen. 25.21 22. Jacob desires Food to eat and Raiment to put on God confines not his Bounty within the narrow limits of his Petition but instead of a Staff wherewith he passed Jordan makes him repass it with two Bands * Gen. 28.20 David askt life of God and he gave him Life and a Crown to boot †Psal 21.2 3 4 5. The Israelites would have been contented with a free life in Egypt they only cried to have their Chains struck off God gave them that and adopts them to be his peculiar People and raises them into a famous State 'T is a wonder that God should condescend so much that he should hear Prayers so weak so cold so wandring and gather up our sincere Petitions from the dung of our distractions and diffidence David vents his astonishment at it * Psal 31.21 22. Blessed be God for he hath shewed me marvellous kindness I said in my haste I am cut off from before thy Eyes nevertheless thou heardest the voice of my supplication How do we wonder at the goodness of a petty Man in granting our desires how much more should we at the Humility and Goodness of the most Soveraign Majesty of Heaven and Earth 6. The Goodness of God is seen in bearing with the infirmities of his People and accepting imperfect Obedience Though Asa had many blots in his Scutcheon yet they are over-lookt and this Note set upon Record by Divine Goodness That his heart was perfect towards the Lord all his days * 1 Kings 15.14 But
the Lord and his goodness or the Lord for his goodness Fear is often in the Old Testament taken for Faith or Trust This Divine Goodness the Object of Faith is that goodness discover'd in David their King the Messiah our Jesus God in this Dispensation recommends his goodness and love and reveals it more clearly than other Attributes that the Soul might have more prevailing and sweeter attractives to confide in him 3. A confidence in him gives him the glory of his goodness Most Nations that had nothing but the light of Nature thought it a great part of the Honour that was due to God to implore his Goodness and cast their Cares upon it To do good is the most honourable thing in the World and to acknowledge a goodness in a way of confidence is as high an honour as we can give to it and a great part of gratitude for what it hath already exprest Therefore we find often that an acknowledgment of one Benefit received was attended with a trust in him for what they should in the future need * Psal 56.13 Thou hast delivered my Soul from Death wilt thou not deliver my Feet from falling So 2 Cor. 1.10 And they who have been most eminent for their trust in him have had the greatest Elogies and Commendations from him As a diffidence doth disparage this Perfection thinking it meaner and shallower than it is so Confidence highly honours it We never please him more than when we trust in him * Psal 147.11 The Lord takes pleasure in them that fear him in them that hope in his Mercy He takes it for an Honour to have this Attribute exalted by such a Carriage of his Creature He is no less offended when we think his heart straitned as if he were a Parcimonious God than when we think his Arm shortned as if he were an impotent and feeble God Let us therefore make this use of his Goodness to hearten our Faith When we are scar'd by the terrours of his Justice when we are dazled by the arts of his Wisdom and confounded by the splendour of his Majesty we may take refuge in the Sanctuary of his Goodness this will encourage us as well as astonish us Whereas the consideration of his other Attributes would only amaze us but can never refresh us but when they are consider'd marching under the Conduct and Banners of this When all the other Perfections of the Divine Nature are lookt upon in conjunction with this Excellency each of them send forth ravishing and benign influences upon the applying Creature 'T is more advantageous to depend upon Divine Bounty than our own Cares We may have better assurance upon this account in his Cares for us than in ours for our selves Our goodness for our selves is Finite and besides we are too ignorant His goodness is Infinite and attended with an infinite Wisdom we have reason to distrust our selves not God We have reason to be at rest under that kind influence we have so often experimented He hath so much goodness that he can have no deceit His goodness in making the Promise and his goodness in working the heart to a Reliance on it are grounds of trust in him * Psal 119.49 Remember thy word to thy Servant upon which thou hast caused me to hope If his Promise did not please him why did he make it If Reliance on the Promise doth not please him why did his Goodness work it It would be inconsistent with his Goodness to mock his Creature and it would be the highest Mockery to publish his Word and Create a temper in the heart of his supplicant suited to his Promise which he never intended to satisfie He can as little wrong his Creature as wrong himself and therefore can never disappoint that Faith which in his own methods casts it self into the arms of his Kindness and is his own Workmanship and calls him Author That Goodness that imparted it self so freely in Creation will not neglect those nobler Creatures that put their trust in him This renders God a fit Object for trust and confidence 8. The eighth Instruction This renders God worthy to be obeyed and honour'd There is an Excellency in God to allure as well as Soveraignty to enjoyn Obedience The infinite Excellency of his Nature is so great that if his Goodness had promised us nothing to encourage our Obedience we ought to prefer him before our selves devote our selves to serve him and make his glory our greatest content but much more when he hath given such admirable Expressions of his Liberality and stor'd us with hopes of richer and fuller Streams of it When David consider'd the Absolute Goodness of his Nature and the Relative Goodness of his Benefits he presently expresseth an ardent desire to be acquainted with the Divine Statutes that he might make ingenuous returns in a dutiful observance * Psal 119.68 Thou art good and thou dost good teach me thy Statutes As his Goodness is the Original so the acknowledgment of it is the end of all which cannot be without an observance of his Will His Goodness requires of us an ingenuous not a servile Obedience And this is Establisht upon two Foundations 1. Because the Bounty of God hath laid upon us the strongest Obligations The strength of an Obligation depends upon the greatness and numerousness of the Benefits received The more Excellent the favours are which are conferr'd upon any Person the more right hath the Benefactor to claim an observance from the Person better'd by him Much of the Rule and Empire which hath been in several Ages conferred by Communities upon Princes hath had its first spring from a sense of the advantages they have receiv'd by them either in protecting them from their Enemies or rescuing them from an ignoble Captivity in enlarging their Territories or increasing their Wealth Conquest hath been the Original of a constrain'd but Beneficence always the Original of a voluntary and free Subjection * Amyrald Discert p. 65. Obedience to Parents is founded upon their right because they are instrumental in bestowing upon us Being and Life and because this of life is so great a benefit the Law of Nature never dissolves this Obligation of Obeying and Honouring Parents 'T is as long liv'd as the Law of Nature and hath an universal practice by the strength of that Law in all parts of the World And those rightful Chains are not unlockt but by that which unties the knot between Soul and Body Much more hath God a Right to be obey'd and reverenced who is the principal Benefactor and mov'd all those second Causes to impart to us what conduc'd to our advantage The just Authority of God over us results from the superlativeness of his Blessings he hath pour'd down upon us which cannot be equall'd much less exceeded by any other As therefore upon this account he hath a claim to our choicest Affections so he hath also to most exact Obedience and
it he cannot but be bountiful to it for it is impossible there can be any love to any Object without wishing well to it and doing well for it If the Soul loves God as its chiefest good God will love the Soul as his pious Servant As he hath offer'd to them the highest allurements so he will not with-hold the choicest communications Goodness cannot be a deluding thing It cannot consist with the nobleness and largeness of this Perfection to invite the Creature to him and leave the Creature empty of him when it comes 'T is inconsistent with this Perfection to give the Creature a knowledge of himself and a desire of enjoyment larger than that knowledge a desire to know and enjoy him perpetually yet never intend to bestow an Eternal Communication of himself upon it The Nature of Man was erected by the goodness of God but with an enlarg'd desire for the highest Good and a Capacity of enjoying it Can Goodness be thought to be deceitful to frustrate its own Work be tired with its own Effusions to let a gracious Soul groan under its burthen and never resolve to ease him of it To see delightfully the aspirings of the Creature to another State and resolve never to admit him to a happy issue of those desires 'T is not agreeable to this unconceivable Perfection to be unconcern'd in the longings of his Creature since their first longings were placed in them by that Goodness which is so free from mocking the Creature or falling short of its well grounded Expectations or Desires that it infinitely exceeds them If Man had continued in Innocence the goodness of God without question would have continued him in Happiness And since he hath had so much goodness to restore Man would it not be dishonourable to that goodness to break his own Conditions and defeat the believing Creature of Happiness after it hath complied with his terms He is a Believers God in Covenant and is a God in the utmost extent of this Attribute as well as of any other and therefore will not communicate mean and shallow Benefits but according to the grandeur of it Soveraign and Divine such as the gift of a happy Immortality Since he had no obligation upon him to make any promise but the sweetness of his own Nature the same is as strong upon him to make all the words of his Grace good They cannot be invalid in any one tittle of them as long as his Nature remains the same And his goodness cannot be diminisht without the impairing of his Godhead since it is inseparable from it Divine Goodness will not let any Man serve God for nought He hath promised our weak Obedience more than any Man in his right Wits can say it Merits * Matth. 10.42 A Cup of cold Water shall not lose its Reward He will manifest our good actions as he gave so high a testimony to Job in the face of the Devil his Accuser It will not only be the happiness of the Soul but of the Body the whole Man since Soul and Body were in conjunction in the acts of Righteousness it consists not with the goodness of God to reward the one and to let the other lie in the ruines of its first nothing To bestow joy upon the one for its being principal and leave the other without any Sentiments of joy that was instrumental in those good Works both commanded and approv'd by God He that had the goodness to pity our Original Dust will not want a goodness to advance it And if we put off our Bodies 't is but afterwards to put them on repair'd and fresher From this Goodness the Upright may expect all the Happiness their Nature is capable of 4. It is a ground of Comfort in the midst of publick dangers This hath more sweetness in it to support us than the malice of Enemies hath to deject us because he is good he is a strong hold in the day of trouble * Nah. 1.7 If his goodness extends to all his Creatures it will much more extend to those that honour him If the Earth be full of his goodness that part of Heaven which he hath upon Earth shall not be empty of it He hath a Goodness often to deliver the Righteous and a Justice to put the Wicked in his stead * Prov. 11.8 When his People have been under the power of their Enemies he hath chang'd the Scene and put the Enemies under the power of his People He hath clapt upon them the same Bolts which they did upon his Servants How comfortable is this Goodness that hath yet maintain'd us in the midst of dangers preserved us in the mouth of Lyons quencht kindled Fire Hitherto rescued us from design'd ruine subtilly hatcht and supported us in the midst of Men very passionate for our destruction How hath this watchful goodness been a Sanctuary to us in the midst of an upper Hell 3. The third Use is of Exhortation 1. How should we endeavour after the enjoyment of God as good How earnestly should we desire him As there is no other Goodness worthy of our supream love so there is no other Goodness worthy our most ardent thirst Nothing deserves the name of a desirable good but as it tends to the attainment of this Here we must pitch our desires which otherwise will terminate in nullities or unconceivable disturbances 1. Consider nothing but good can be the Object of a Rational Appetite The Will cannot direct its motion to any thing under the notion of evil evil in it self or evil to it whatsoever Courts it must present it self in the quality of a good in its own nature or in its present Circumstances to the present state and condition of the desire it will not else else touch or affect the Will This is the language of that faculty Who will shew me any good * Psal 4.6 And good is as inseparably the Object of the wills motion as truth is of the understandings inquiry Whatsoever a Man would allure another to comply with he must propose to the Person under the notion of some beneficialness to him in point of honour profit or pleasure To act after this manner is the proper Character of a Rational Creature And though that which is evil is often embrac'd instead of that which is good and what we entertain as conducing to our felicity proves our misfortune yet that is from our ignorance and not from a formal choice of it as evil for what evil is chosen it is not possible to choose under the conception of evil but under the appearance of a good though it be not so in reality 'T is inseparable from the Wills of all Men to propose to themselves that which in the opinion and judgment of their understandings or imagination is good though they often mistake and cheat themselves 2. Since that Good is the Object of a Rational Appetite the purest best and most universal good such as God
is ought to be most sought after Since good only is the Object of a Rational Appetite all the motions of our Souls should be carried to the first and best Good A real good is most desirable The greatest Excellency of the Creatures cannot speak them so since by the Corruption of Man they are subjected to vanity * Rom. 8.20 God is the most Excellent Good without any shadow A real something without that nothing which every Creature hath in its nature * Isai 40.17 A perfect good can only give us content the best goodness in the Creature is but slender and imperfect had not the venom of Corruption infus'd a vanity into it the make of it speaks it finite and the best qualities in it are bounded and cannot give satisfaction to a Rational Appetite which bears in its nature an imitation of Divine Infiniteness and therefore can never find an Eternal rest in mean trifles God is above the imperfection of all Creatures Creatures are but drops of goodness at best but shallow Streams God is like a teeming Ocean that can fill the largest as well as the narrowest Creek He hath an accumulative goodness several Creatures answer several necessities but one God can answer all our wants He hath an universal fulness to overtop our universal emptiness He contains in himself the sweetness of all other goods and holds in his Bosom plentifully what Creatures have in their Natures sparingly Creatures are uncertain goods As they begin to exist so they may cease to be they may be gone with a breath they will certainly languish if God blows upon them * Isai 40.24 The same Breath that rais'd them can blast them but who can rifle God of the least part of his Excellency Mutability is inherent in the Nature of every Creature as a Creature All sublunary things are as gourds that refresh us one moment with their presence and the next fret us with their absence Like fading Flowers strutting to day and drooping to morrow * Isai 40.6 While we possess them we cannot clip their Wings that may carry them away from us and may make us vainly seek what we thought we firmly held But God is as permanent a good as he is a real one He hath Wings to flie to them that seek him but no Wings to flie from them for ever and leave them God is an universal good that which is good to one may be evil to another what is desirable by one may be refus'd as inconvenient for another But God being an universal unstain'd good is useful for all convenient to the natures of all but such as will continue in enmity against him There is nothing in God can displease a Soul that desires to please him when we are darkness he is a light to scatter it when we are in want he hath riches to relieve us when we are in a Spiritual death he is a Prince of life to deliver us when we are defil'd he is Holiness to purifie us 'T is in vain to fix our hearts any where but on him in the desire of whom there is a delight and in the enjoyment of whom there is an unconceivable pleasure 3. He is to be most sought after since all things else that are desirable had their goodness from him If any thing be desirable because of its goodness God is much more desirable because of his since all things are good by a participation and nothing good but by his print upon it As what Being Creatures have was deriv'd to them by God so what goodness they are possessed with they were furnisht with it by God All goodness flow'd from him and all Created goodness is summed up in him The Streams should not terminate our appetite without aspiring to the Fountain If the Waters in the Chanel which receive mixture communicate a pleasure the taste of the Fountain must be much more delicious That Original Perfection of all things hath an unconceivable beauty above those things it hath fram'd Since those things live not by their own strength nor nourish us by their own liberality but by the Word of God * Matth. 4.4 that God that speaks them into life and speaks them into usefulness should be most ardently desir'd as the best If the sparkling glory of the visible Heavens delight us and the beauty and bounty of the Earth please and refresh us what should be the language of our Souls upon those views and tasts but that of the Psalmist Whom have I in Heaven but thee and there is none upon Earth that I can desire beside thee * Psal 73.25 No greater good can possibly be desir'd and no less good should be ardently desir'd As he is the supream Good so we should bear that regard to him as supreamly and above all to thirst for him As he is good he is the Object of desire as the choicest and first goodness he is desirable with the greatest vehemency Give me Children or else I die was an uncomely speech * Gen. 30.1 the one was granted and the other inflicted she had Children but the last cost her her life But give me God or I will not be content is a gracious speech wherein we cannot miscarry All that God demands of us is that we should long for him and look for our happiness only in him That is the first thing endeavour after the enjoyment of God as good 2. Often meditate on the goodness of God What was Man produc'd for but to settle his thoughts upon this What should have been Adam's employment in Innocence but to read over all the lines of Nature and fix his Contemplations on that good hand that drew them What is Man endued with reason for above all other Animals but to take notice of this goodness spread over all the Creatures which they themselves though they felt it could not have such a sense of as to make answerable returns to their Benefactor Can we satisfie our selves in being Spectators of it and Enjoyers of it only in such a manner as the Brutes are The Beasts behold things as well as we they feel the warm beams of this Goodness as well as we but without any reflection upon the Author of them Shall Divine Blessings meet with no more from us but a brutish view and beholding of them What is more just than to spend a thought upon him who hath inlarg'd his hand in so many Benefits to us Are we indebted to any more than we are to him Why should we send our Souls to visit any thing more than him in his Works That we are able to meditate on him is a part of his goodness to us who hath bestow'd that capacity upon us and if we will not 't is a great part of our ingratitude Can any thing more delightful enter into us than that of the kind and gracious disposition of that God who first brought us out of the Abyss of an unhappy nothing and hath
we be to approve of his actions and not have an ill will towards him for his Goodness or towards those he is pleased to make the Subjects of it Since all his Doles are given to invite Man to Repentance * Rom. 2.4 to envy them those Goods God hath bestow'd upon them is to envy God the Glory of his own Goodness and them the felicity those things might move them to aspire to 'T is to wish God more contracted and thy Neighbour more miserable But a deep sense of his Soveraign Goodness would make us rejoyce in any marks of it upon others and move us to bless him instead of censuring him 7. It would make us thankful What can be the most proper the most natural Reflection when we behold the most magnificent Characters he hath imprinted upon our Souls the conveniency of the Members he hath compacted in our Bodies but a Praise of him Such Motion had David upon the first Consideration * Psal 139.14 I will praise thee for I am fearfully and wonderfully made What could be the most natural Reflection when we behold the rich Prerogatives of our Natures above other Creatures the provision he hath made for us for our delight in the beauties of Heaven for our support in the Creatures on Earth What can reasonably be expected from uncorrupted Man to be the first motion of his Soul but an extolling the bountiful hand of the invisible Donor who ever he be This would make us venture at some endeavours of a grateful acknowledgment though we should despair of rendring any thing proportionable to the greatness of the Benefit and such an acknowledgment of our own weakness would be an acceptable part of our gratitude Without a due and deep sense of Divine Goodness our praise of it and thankfulness for it will be but cold formal and customary our Tongues may bless him and our Heart slight him And this will lead us to the third Exhortation 3. Which is that of thankfulness for Divine Goodness The absolute Goodness of God as it is the Excellency of his Nature is the Object of Praise The Relative Goodness of God as he is our Benefactor is the Object Thankfulness This was always a Debt due from Man to God he had Obligations in the time of his Integrity and was then to render it he is not less but more oblig'd to it in the State of Corruption The Benefits being the greater by how much the more unworthy he is of them by reason of his Revolt The Bounty bestow'd upon an Enemy that merits the contrary ought to be received with a greater Resentment than that bestow'd on a Friend who is not unworthy of Testimonies of Respect Gratitude to God is the Duty of every Creature that hath a sense of it self The more Excellent Being any enjoy the more devout ought to be the acknowledgment How often doth David stir up not only himself but summon all Creatures even the insensible ones to joyn in the Consort * Psal 148. He calls to the Deeps Fire Hail Snow Mountains and Hills to bear a part in this work of Praise Not that they are able to do it actively but to shew that Man is to call in the whole Creation to assist him passively and should have so much Charity to all Creatures as to receive what they offer and so much affection to God as to present to him what he receives from him Snow and Hail cannot bless and praise God but Man ought to praise God for those things wherein there is a mixture of trouble and inconvenience something to molest our sense as well as something that improves the Earth for Fruit. This God requires of us for this he instituted several Offerings and requir'd a little Portion of Fruits to be presented to him as an acknowledgment they held the whole from his Bounty And the end of the Festival Days among the Jews was to revive the memory of those signal acts wherein his Power for them and his Goodness to them had been extraordinarily evident 'T is no more but our Mouths to Praise him and our Hand to Obey him that he exacts at our hands He commands us not to expend what he allows us in the Erecting stately Temples to his Honour all the Coyn he requires to be paid with for his Expence is the offering of Thanksgiving * Psal 50.14 And this we ought to do as much as we can since we cannot do it as much as he Merits for who can shew forth all his praise Psal 106.2 If we have the Fruit of his Goodness 't is fit he should have the Fruit of our Lips * Heb. 13.15 The least Kindness should inflame our Souls with a kindly Resentment Though some of his Benefits have a brighter some a darker aspect towards us yet they all come from this common Spring His Goodness shines in all there are the footsteps of Goodness in the least as well as the smiles of Goodness in the greatest the meanest therefore is not to pass without a regard of the Author As the Glory of of God is more illustrious in some Creatures than in others yet it glitters in all and the lowest as well as the highest administers matter of Praise But they are not only little things but the choicer favours he hath bestow'd upon us How much doth it deserve our acknowledgment that he should contrive our Recovery when we had plotted our Ruine That when he did from Eternity behold the Crimes wherewith we would incense him he should not according to the Rights of Justice cast us into Hell but prize us at the Rate of the Blood and Life of his only Son in value above the Blood of Men and Lives of Angels How should we bless that God that we have yet a Gospel among us that we are not driven into the utmost Regions that we can attend upon him in the face of the Sun and not forced to the secret obscurities of the Night Whatsoever we enjoy whatsoever we receive we must own him as the Donor and read his Hand in it Rob him not of any Praise to give to an Instrument No Man hath wherewithal to do us good nor a heart to do us good nor opportunities of benefiting us without him When the Cripple received the soundness of his Limbs from Peter he praised the Hand that sent it not the Hand that brought it * Acts 3.6 Verse 8. He praised God When we want any thing that is good let the goodness of Divine Nature move us to Davids practice to thirst after God * Psal 42.1 And when we feel the motions of his Goodness to us let us imitate the Temper of the same Holy Man * Psal 103.2 Bless the Lord O my Soul and forget not all his benefits 'T is an unworthy Carriage to deal with him as a Traveller doth with a Fountain kneel down to drink of it when he is thirsty and turn his back
Holy Name And because himself and all men were insufficient to offer up a praise to God answerable to the greatness of his benefits he summons in the end of the Psalm the Angels and all Creatures to joyn in consort with him Observe 1. As man is too shallow a Creature to comprehend the excellency of God so he is too dull and scanty a Creature to offer up a due praise to God both in regard of the excellency of his nature and the multitude and greatness of his benefits 2. We are apt to forget divine benefits our Souls must therefore be often jogg'd and rous'd up All that is within me every power of my Rational and every Affection of my Sensitive part All his Faculties all his Thoughts Our Souls will hang back from God in every duty much more in this if we lay not a strict charge upon them We are so void of a pure and intire love to God that we have no mind to those duties Wants will spurr us on to Prayer but a pure love to God can only spirit us to Praise We are more ready to reach out a hand to receive his Mercies than to lift up our heart to recognize them after the receipt After the Psalmist had summoned his own Soul to this task he enumerates the Divine blessings received by him to awaken his soul by a sence of them to so noble a work He begins at the first and foundation Mercy to himself the pardon of his sin and justification of his Person the renewing of his sickly and languishing nature Verse 3. Who forgives all thy iniquities and heals all thy diseases His Redemption from death or Eternal destruction his expected glorification thereupon which he speaks of with that certainty as if it were present V. 4 Who redeems thy life from destruction who Crowns thee with loving kindness and tender Mercies He makes his progress to the mercy manifested to the Church in the protection of it against or delivery of it from oppressions Verse 6. The Lord executeth Righteousness and Judgment for all that are oppressed In the discovery of his Will and Law and the glory of his merciful Name to it Verse 7 8. He made known his ways unto Moses and his acts unto the Children of Israel The Lord is Merciful and Gracious slow to Anger and plenteous in Mercy Which latter words may refer also to the free and unmerited spring of the benefits he had reckoned up Viz. The Mercy of God which he mentions also verse 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities And then extols the perfection of Divine mercy in the pardoning of sin Ver. 11 12. The Paternal tenderness of God Verse 13. The eternity of his Mercy Verse 17. But restrains it to the proper object Verse 11.17 To them that fear him i. e. To them that beleive in him Fear being the word commonly used for Faith in the Old Testament under the legal dispensation wherein the spirit of bondage was more eminent than the spirit of Adoption and their fear more than their confidence Observe 1. All true blessings grow up from the pardon of sin ver 3. Who forgives all thine iniquities That is the first blessing the top and Crown of all other favours which draws all other blessings after it and sweetens all other blessings with it The principal intent of Christ was Expiation of sin Redemption from iniquity the purchase of other blessings was consequent upon it Pardon of sin is every blessing vertually and in the root and spring it flows from the favor of God and is such a gift as cannot be tainted with a Curse as outward things may 2. Where sin is pardoned the soul is renewed verse 3. Who heals all thy diseases Where guilt is remitted the deformity and sickness of the soul is cur'd Forgiveness is a teeming mercy it never goes single when we have an interest in Christ as bearing the chastisement of our peace we receive also a balsom from his blood to heal the wounds we feel in our nature Isaiah 53.5 The chastisement of our Peace was upon him and with his stripes we are healed As there is a guilt in sin which binds us over to punishment so there is a contagion in sin which fills us with pestilent diseases when the one is removed the other is cur'd We should not know how to love the one without the other The renewing the soul is necessary for a delightful relish of the other blessings of God A condemn'd Malefactor infected with a Leprosie or any other loathsome distemper if pardon'd could take little comfort in his freedom from the Gibbet without a Cure of his Plague 3. God is the sole and soveraign author of all spiritual blessings Who forgives all thy iniquities and heals all thy diseases He refers all to God nothing to himself in his own merit and strength All not the pardon of one sin merited by me not the cure of one disease can I owe to my own power and the strength of my free will and the operations of nature He and he alone is the Prince of pardon the Physitian that restores me the Redeemer that delivers me 't is a Sacriledge to divide the praise between God and our selves God only can knock off our fetters expell our distempers and restore a deformed Soul to its decayed beauty 4. Gracious Souls will bless God as much for Sanctification as for Justification The initials of Sanctification and there are no more in this Life are worthy of solemn acknowledgement 'T is a sign of growth in Grace when our Hymns are made up of acknowledgments of Gods sanctifying as well as pardoning Grace In blessing God for the one we rather shew a love to our selves in blessing God for the other we cast out a pure beam of love to God because by purifying Grace we are fitted to the service of our maker prepared to every good work which is delightful to him by the other we are eas'd in our selves Pardon fills us with inward peace but Sanctification fills us with an activity for God Nothing is so capable of setting the soul in a heavenly tune as the consideration of God as a pardoner and as a healer 5. Where sin is pardon'd the punishment is remitted Verse 3 4. Who forgives all thy iniquities and Redeems thy Life from destruction A Malefactors pardon puts an end to his chains frees him from the stench of the Dungeon and fear of the Gibbet Pardon is nothing else but the remitting of guilt and guilt is nothing else but an obligation to punishment as a penal debt for sin A Creditors tearing a Bond frees the Debtor from payment and rigor 6. Growth in Grace is always annext to true Sanctification Verse 3. So that thy youth is renew'd like the Eagles Interpreters trouble themselves much about the manner of the Eagles renewing its youth and regaining its vigor * Amyrald in loc He speaks
his moral Power whereby it is lawful for him to do what he will Among men Strength and Authority are two distinct things A Subject may be a Giant and be stronger than his Prince but he hath not the same Authority as his Prince Worldly Dominion may be seated not in a brawny Arm but a sickly and infirm Body As knowledge and wisdom are distinguisht knowledge respects the matter being and nature of a thing Wisdom respects the harmony order and actual usefulness of a thing Knowledge searcheth the nature of a thing and Wisdom employs that thing to its proper use A man may have much Knowledge and little Wisdom so a man may have much Strength and little or no Authority A greater strength may be setled in the Servant but a greater Authority resides in the Master strength is the natural vigor of a Man God hath an infinite strength he hath a strength to bring to pass whatsoever he decrees he acts without fainting and weakness Isaiah 40.28 and impairs not his strength by the exercise of it As God is Lord he hath a right to Enact as he is Almighty he hath a power to Execute His strength is the executive power belonging to his Dominion In regard of his Soveraignty he hath a right to Command all Creatures In regard of his Almightiness he hath power to make his Commands be obey'd or to punish men for the violation of them His power is that whereby he subdues all Creatures under him his Dominion is that whereby he hath a right to subdue all Creatures under him This Dominion is a right of making what he pleases of possessing what he made of disposing of what he doth possess whereas his power is an ability to make what he hath a right to Create to hold what he doth possess and to execute the manner wherein he resolves to dispose of his Creatures 2. All the other Attributes of God referre to this perfection of Dominion They all bespeak him fit for it and are discovered in the exercise of it which hath been manifested in the discourses of those Attributes we have passed through hitherto His Goodness fits him for it because he can never use his Authority but for the good of the Creatures and conducting them to their true end His Wisdom can never be mistaken in the exercise of it his power can accomplish the Decrees that flow from his absolute Authority What can be more rightful than the placing Authority in such an infinite Goodness that hath Bowels to pity as well as a Scepter to sway his Subjects That hath a mind to contrive and a will to regulate his contrivances for his own Glory and his Creatures good and an arm of power to bring to pass what he Orders Without this Dominion some perfections as Justice and Mercy would lie in obscurity and much of his Wisdom would be shrouded from our sight and knowledge 3. This of Dominion as well as that of Power hath been acknowledged by all The High Priest was to wave the Offering or shake it to and fro Exod. 29.24 which the Jews say was customarily from East to West and from North to South the four quarters of the World to signifie Gods Soveraignty over all the parts of the World And some of the Heathens in their Adorations turned their Bodies to all quarters to signifie the extensive Dominion of God throughout the whole Earth That Dominion did of right pertain to the Deity was confest by the Heathen in the name Baal given to their Idols which signifies Lord and was not a name of one Idol adored for a God but common to all the Eastern Idols God hath interwoven the notion of his Soveraignty in the Nature and Constitution of Man in the noblest and most inward acts of his Soul in that faculty or act which is most necessary for him in his converse in this World either with God or Man 'T is stampt upon the Conscience of Man and flashes in his face in every act of self Judgment Conscience passes upon a Man Every reflection of Conscience implies an obligation of man to some Law written in his Heart Rom. 2.15 This Law cannot be without a Legislator nor this Legislator without a Soveraign Dominion these are but natural and easie consequences in the mind of Man from every act of Conscience The indelible Authority of Conscience in Man in the whole exercise of it bears a respect to the Soveraignty of God clearly proclaims not only a supream being but a supream Governor and points man directly to it that a man may as soon deny his having such a reflecting principle within him as deny Gods Dominion over him and consequently over the whole World of rational Creatures 4. This notion of Soveraingty is inseparable from the notion of a God To acknowledge the Existence of a God and to acknowledge him a Rewarder are linkt together Heb. 11.6 To acknowledge him a Rewarder is to acknowledge him a Governor Rewards being the marks of Dominion The very name of a God includes in it a supremacy and an actual rule He cannot be conceived as God but he must be conceived as the highest Authority in the World 'T is as possible for him not to be God as not to be supream Wherein can the exercise of his excellencies be apparent but in his Soveraign rule To fancy an infinite power without a supream Dominion is to fancy a mighty senseless Statue fit to be beheld but not fit to be obey'd as not being able or having no right to give out Orders or not caring for the exercise of it God cannot be supposed to be the cheif being but he must be supposed to give Laws to all and receive Laws from none And if we suppose him with a perfection of Justice and Righteousness which we must do unless we would make a lame and imperfect God we must suppose him to have an intire Dominion without which he could never be able to manifest his Justice And without a supream Dominion he could not manifest the supremacy and infiniteness of his Righteousness 1. We cannot suppose God a Creator without supposing a Soveraign Dominion in him No Creature can be made without some Law in its Nature if it had not Law it would be Created to no purpose to no regular end it would be utterly unbecoming an infinite Wisdom to create a lawless Creature a Creature wholly vain much less can a rational Creature be made without a Law if it had no Law it were not rational For the very notion of a rational Creature implies reason to be a Law to it and implies an acting by rule * Maccov Colleg. Theolog 10. Disput 18. p. 6 7. or thereabout If you could suppose rational Creatures without a Law you might suppose that they might blaspheme their Creator and Murder their fellow Creatures and commit the most abominable villanies destructive to humane Society without sin for where there is no Law there is no
transgression But those things are accounted sins by all mankind and sins against the supream being So that a Dominion and the exercise of it is so fast linkt to God so intirely in him so intrinsick in his Nature that it cannot be imagined that a rational Creature can be made by him without a stamp and mark of that Dominion in his very nature and frame 't is so inseparable from God in his very act of Creation 2. 'T is such a Dominion as cannot be renounced by God himself 'T is so intrinsick and connatural to him so inlaid in the nature of God that he cannot strip himself of it nor of the exercise of it while any Creature remains ' Tâ—â— preserv'd by him for it could not subsist of its self 't is govern'd by him it could not else answer its end 'T is impossible there can be a Creature which hath not God for its Lord. Christ himself though in regard of his Deity equal with God yet in regard of his created state and assuming our nature was God's servant was govern'd by him in the whole of his office acted according to his command and directions God calls him his servant Isaiah 42.1 And Christ in that Prophetick Psalm of him calls God his Lord. Psal 16.2 Oh my Soul Thou hast said unto the Lord thou art my Lord. It was impossible it should be otherwise Justice had been so far from being satisfi'd that it had been highly incensed if the order of things in the due subjection to God had been broke and his terms had not been complied with It would be a Judgment upon the World if God should give up the Government to any else as it is when he gives Children to be Princes Isaiah 3.4 i. e. Children in understanding 3. 'T is so inseparable that it cannot be communicated to any Creature No Creature is able to exercise it every Creature is unable to perform all the offices that belong to this Dominion No Creature can impose Laws upon the Consciences of men Man knows not the inlets into the Soul his pen cannot reach the inwards of man What Laws he hath power to propose to Conscience he cannot see executed because every Creature wants omniscience he is not able to perceive all those breaches of the Law which may be committed at the same time in so many Cities so many Chambers Or suppose an Angel in regard of the height of his standing and the insufficiency of Walls and darkness and distance to obstruct his view can behold mens actions yet he cannot know the internal acts of mens minds and Wills without some outward eruption and appearance of them And if he be ignorant of them how can he execute his Laws If he only understand the outward fact without the inward thought how can he dispense a Justice proportionable to the crime He must needs be ignorant of that which adds the greatest aggravation sometimes to a sin and inflict a lighter punishment upon that which receives a deeper tincture from the inward posture of the mind than another fact may do which in the outward act may appear more base and unjust and so while he intends Righteousness may act a degree of injustice * Mâ—â—â—ii Colleg. Theoloâ— Disp 18. p. 12 13. Besides no Creature can inflict a due punishment for sin that which is due to sin is a loss of the Vision and sight of God but none can deprive any of that but God himself nor can a Creature reward another with Eternal Life which consists in Communion with God which none but God can bestow II. Thing Wherein the Dominion of God is founded 1. On the Excellency of his Nature Indeed a bare excellency of Nature bespeaks a fitness for Government but doth not properly convey a right of Government Excellency speaks aptitude not Title A Subject may have more Wisdom than the Prince and be fitter to hold the Reins of Government but he hath not a Title to Royalty A man of large capacity and strong vertue is fit to serve his Countrey in Parliament but the Election of the People conveys a Title to him Yet a strain of Intellectual and Moral abilities beyond others is a foundation for Dominion And it is commonly seen that such eminences in men though they do not invest them with a Civil Authority or an Authority of Jurisdiction yet they create a veneration in the minds of men their vertue attracts reverence and their advice is regarded as an Oracle Old men by their age when stored with more Wisdom and Knowledge by reason of their long experience acquire a kind of power over the younger in their Dictates and Counsels so that they gain by the strength of that excellency a real Authority in the minds of those men they converse with and possess themselves of a deep respect from them God therefore being an incomprehensible ocean of all perfection and possessing infinitely all those vertues that may lay a claim to Dominion hath the first foundation of it in his own nature His incomparable and unparalell'd excellency as well as the greatness of his work attracts the voluntary Worship of him as a Soveraign Lord. Psal 86.8 Among the Gods there is none like unto thee neither are there any works like unto thy work All Nations shall come and Worship before thee Though his benefits are great engagements to our Obedience and Affection yet his infinite Majesty and perfection requires the first place in our acknowledgements and adorations Upon this account God claims it Isaiah 46.9 I am God and there is none like me I will do all my pleasure And the Prophet Jeremy upon the same account acknowledgeth it Jer. 10.6 7. Forasmuch as there is none like unto thee Oh Lord thou art great and thy name is great in might who would not fear thee O King of Nations For to thee doth it appertain Forasmuch as there is none like unto thee And this is a more noble Title of Dominion It being an uncreated Title and more eminent than that of Creation or Preservation * 〈◊〉 Thâ—olog Nat. pag. 757. This is the natural order God hath plac'd in his Creature 's that the more excellent should rule the inferior He committed not the Government of lower Creatures to Lions and Tygers that have a delight in blood but no knowledge of vertue but to man who had an eminence in his nature above other Creatures and was formed with a perfect rectitude and a height of reason to guide the reins over them In man the Soul being of a more sublime nature is set of right to rule over the Body the Mind the most excellent Faculty of the Soul to rule over the other Powers of it and Wisdom the most excellent habit of the Mind to guide and regulate that in its determinations and when the Body and sensitive Appetite controul the Soul and Mind 't is an Usurpation against Nature not a rule according to Nature the excellency therefore of
have devout figures of the face and uncomely postures of the soul is to exclude his dominion from our spirits while we own it only over our outward man we render him an insignificant Lord not worthy of any higher adorations from us than a sensless statue We demean not our selves according to his Majestical Authority over us when we present him not with the Cream and Quintessence of our souls The greatness of God requir'd a great house and a costly Palace 1 Chron. 29.11.16 David speaks it in order to the building God a house and Temple God being a great King expects a Male the best of our flock Mal. 1.14 a Masculine and vigorous service When we present him with a sleepy sickly rheumatick service we betray our conceptions of him to be as mean as if he were some petty Lord whose dominion were of no larger extent than a Mole hill or some inconsiderable Village 6. Omission of the service he hath appointed is another contempt of his Soveraignty This is a contempt of his dominion whereby he hath a right to appoint what means and conditions he pleaseth for the enjoyment of his proffered and promised benefits 'T is an enmity to his Scepter not to accept of his terms after a long series of precepts and invitations made for the restoring us to that happiness we had lost and providing all means necessary thereunto nothing being wanting but our own concurrence with it and acceptance of it by rendring that easy homage he requires By with-holding from him the service he enjoyns we deny that we hold any thing of him As he that payes not the quit rent though it be never so small disowns the Soveraignty of the Lord of the Manour It implyes that he is a miserable poor Lord having no right or destitute of any power to dispose of any thing in the World to our advantage Job 22.17 They say unto God depart from us what can the Almighty do for them They will have no commerce with him in a way of duty because they imagine him to have no Soveraign power to do any thing for them in way of benefit as if his dominion were an empty title and as much destitute of any Authority to command a favour for them as any Idol They think themselves to have as absolute a disposal of things as God himself What can he do for us What can he confer upon us that we cannot invest our selves in As though they were Soveraigns in an equality with God Thus men live without God in the World Eph. 2.12 as if there were no supream being to pay a respect to or none fit to receive any homage at their hands With-holding from God the right of his time and the right of his service which is the just claim of his Soveraignty 7. Censuring others is a contempt of his Soveraignty When we censure mens persons or actions by a rash judgment when we will be judges of the good and evil of mens actions where the law of God is utterly silent we usurp God's place and invade his right we claim a superiority over the Law and judge God defective as the rector of the World in his prescriptions of good and evil Jam. 4.11.12 He that speaks evil of his Brother and judgeth his Brother speaks evil of the Law and judgeth the Law There is one Law-giver who is able to save and to destroy Who art thou that judgest another Do you know what you do in judging another You take upon you the garb of a Soveraign as if he were more your servant than God's and more under your Authority than the Authority of God 't is a setting thy self in God's Tribunal and assuming his rightful power of judging thy Brother is not to be govern'd by thy fancy but by God's Law and his own Conscience 2. Information Hence it follows that God doth actually govern the World He hath not only a right to rule but he rules over all so saith the Text. He is King of Kings and Lord of Lords what to let them do what they please and all that their lusts prompt them to hath God an absolute Dominion Is it good and is it wise Is it then a useless prerogative of the Divine Nature Shall so excellent a power lye idle as if God were a lifeless Image Shall we fancy God like some lazy Monarch that solaceth himself in the Gardens of his Palace or steeps himself in some charming pleasures and leaves his Lieutenants to govern the several Provinces which are all Members of his Empire according to their own humour Not to exercise this Dominion is all one as not to have it To what purpose is he invested with this Soveraignty if he were careless of what were done in the world and regarded not the oppressions of men God keeps no useless excellency by him He actually reigns over the Heathen Psal 47.8 and those as bad or worse than Heathens It had been a vanity in David to call upon the Heavens to be glad and the earth to rejoyce under the rule of a sleepy Deity 1 Chron. 16.31 No his Scepter is full of eyes as it was painted by the Egyptians He is always waking and always more than Ahashuerus reading over the records of Humane actions Not to exercise his Authority is all one as not to regard whither he keep the Crown upon his head or continue the Scepter in his hand If his Soveraignty were exempt from care it would be destitute of Justice God is more Righteous than to resign the ensigns of his Authority to blind and oppressive man to think that God hath a power and doth not use it for just and righteous ends is to imagine him an unrighteous as well as a careless Soveraign such a thing in a man renders him a base man and a worse Governor 'T is a vice that disturbs the World and overthrows the ends of Authority as to have a power and use it well is the greatest virtue of an Earthly Soveraign What an unworthy conception is it of God to acknowledge him to be possessed of a greater Authority than the greatest Monarch and yet to think that he useth it less than a petty Lord that his Crown is of no more value with him than a Feather This represents God impotent that he cannot or unrighteous and base that he will not administer the Authority he hath for the noblest and justest end But can we say that he neglects the government of the World How come things then to remain in their due order How comes the Law of nature yet to be preserved in every man's Soul How comes Conscience to check and cite and judge If God did not exercise his Authority what Authority could Conscience have to disturb man in unlawful practises and to make his sports and sweetness so unpleasant and sour to him Hath he not given frequent notices and memorials that he holds a curb over corrupt inclinations puts rubs in the way of malicious
a day or two but continually In whatsoever day thou eatest thereof thou shalt dye but not understanding his dying that very day he should eat of it Referring day to the extensiveness of the prohibition as to time But to leave this as uncertain it may be answered that as in some threatnings a condition is implyed though not exprest as in that positive denouncing of the destruction of Niniveh Jonah 3.4 Yet forty days and Nineveh shall be destroy'd the condition is imply'd unless they humble themselves and repent for upon their Repentance the sentence was deferred So here in the day thou eatest thereof thou shall dye the death or certainly dye unless there be a way found for the expiation of thy crime and the righting my honour This condition in regard of the event may as well be asserted to be implyed in this threatning as that of Repentance was in the other Or rather thou shalt dye thou shalt die spiritually thou shalt loose that image of mine in thy nature that Righteousness which is as much the Life of thy Soul as thy Soul is the life of thy Body that Righteousness whereby thou art enabled to live to me and thy own happiness What the Soul is to the Body a quickning Soul that the image of God is to the Soul a quickning image Or thou shalt dye the death or certainly dye thou shalt be liable to death * Perer in loc And so it is to be understood not of an actual death of the Body but the merit of death and the necessity of death thou wilt be obnoxious to death which will be avoided if thou dost forbear to eat of the forbidden fruit thou shalt be a guilty person and so under a sentence of death that I may when I please inflict it on thee Death did come upon Adam that day because his nature was vitiated He was then also under an expectation of death he was obnoxious to it though that day it was not poured out upon him in the full bitterness and gall of it As when the Apostle saith Rom. 8.10 The Body is dead because of sin he speaks to the Living and yet tells them the body was dead because of sin he means no more than that it was under a sentence and so a necessity of dying though not actually dead So thou shalt be under the sentence of death that day as certainly as if that day thou shouldst sink into the dust And as by his Patience towards man not sending forth death upon him in all the bitter ingredients of it his Justice afterwards was more eminent upon mans surety than it would have been if it had been then employ'd in all its severe operations upon man So was his Veracity eminent also in making good this threatning in inflicting the punishment included in it upon our nature assum'd by a mighty person and upon that person in our nature who was infinitely higher than our nature 2. His justice and righteousness are not prejudiced by his patience There is a hatred of the sin in his holiness and a sentence past against the sin in his justice though the execution of that sentence be suspended and the person reprieved by patience which is implyed Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Sentence is past but a speedy execution is stopt Some of the Heathens who would not imagine God unjust and yet seeing the villanies and oppressions of men in the World remain unpunisht and frequently beholding prosperous wickedness to free him from the charge of injustice denyed his providence and actual Government of the World for if he did take notice of humane affairs and concern himself in what was done upon the Earth they could not think an infinite goodness and Justice could be so slow to punish oppressors and relieve the miserable and leave the World in that disorder under the injustice of men They judged such a patience as was exercised by him if he did govern the World was drawn out beyond the line of fit and just Is it not a presumption in men to prescribe a rule of Righteousness and conveniency to their Creator It might be demanded of such whether they never injur'd any in their lives and when certainly they have one way or other would they not think it a very unworthy if not unjust thing that a person so injur'd by them should take a speedy and severe revenge on them And if every man should do the like would there not be a speedy dispatch made of Mankind Would not the World be a shambles and men rush forwards to one anothers destruction for the wrongs they have mutually received If it be accounted a virtue in man and no unrighteousness not presently to be all on fire against an offence by what right should any question the consistency of Gods patience with his justice Do we praise the lenity of Parents to children and shall we disparage the long suffering of God to men We do not censure the righteousness of Physitians and Chirurgeons because they cut not off a corrupt member this day as well as to morrow And is it just to asperse God because he doth deferr his vengeance which man assumes to himself a right to do We never account him a bad Governour that deferrs the tryal and consequently the condemnation and execution of a notorious offender for important reasons and beneficial to the publick either to make the nature of his crime more evident or to find out the rest of his complices by his discovery A Governour indeed were unjust if he commanded that which were unrighteous and forbad that which were worthy and commendable But if he delayes the execution of a convict offender for weighty reasons either for the benefit of the state whereof he is the Ruler or for some advantage to the offender himself to make him have a sence of and a regret for his offence we account him not unjust for this God doth not by his patience dispense with the holiness of his Law nor cut off any thing from its due Authority If men do strengthen themselves by his long suffering against his Law 't is their fault not any unrighteousness in him He will take a time to vindicate the Righteousness of his own commands if men will wholly neglect the time of his patience in forbearing to pay a dutiful observance to his Precept If Justice be natural to him and he cannot but punish sin yet he is not necessitated to consume sinners as the fire doth stubble put into it which hath no command over its own qualities to restrain them from acting But God is a free agent and may choose his own time for the distribution of that punishment his nature leads him to Though he be naturally just yet it is not so natural to him as to deprive him of a dominion over his own acts and a
glory Pag. 83 Resignation of our selves would flow from consideration of God's Wisdom Pag. 414 415 Should from that of his Soveraignty Pag. 775 Restraint of Men and Devils by God in mercy to man Pag. 357 451 452 527 528 650 744 745 Resolutions good how soon broken Pag. 232 Resurrection of the Body no incredible Doctrine Pag. 319 320 479 480 The Power of God in that of Christ Pag. 460 Of Men ascribed to Christ Pag. 476 Reverence necessary in the worship of God Pag. 150 151 Revelations of God are not to be censured Pag. 403 404 Riches inordinate desire after them a hindrance to Spiritual worship Pag. 177 God exercises a Soveraignty in bestowing them Pag. 740 Rivers how useful Pag. 349 Rome why called Babylon Pag. 13 S. SAcraments the goodness of God in appointing them Pag. 639 Salvation of men how desirous God is of it Pag. 636 637 638 808 809 810 Sanctification deserves our thanks as much as Justification Pag. 698 Vide Holiness Satisfaction of the Soul only in God Pag. 36 37 127 128 200 Necessary for sin Pag. 549 550 Scepticks must own a first Cause Pag. 21 Scoffing at Holiness a great sin Pag. 543 544 And at Convictions in others Pag. 553 Scriptures are wrested and abused Pag. 58 59 79 Ought to be prized and studied Pag. 107 The not fulfilling some Predictions in them doth not prove God to be changeable Pag. 226 227 Of the Old Testament give credit to the New and of the New illustrate those of the Old Pag. 334 335 All Truth to be drawn thence ibid. Of the Old Testament to be studied ibid. Something in them sutable to all sorts of men Pag. 354 355 Written so as to prevent foreseen Corruptions Pag. 355 356 To study Arguments from them to defend sin a contempt of God's Holiness Pag. 542 543 The goodness of God in giving them as a Rule Pag. 652 653 654 Sea how useful Pag. 23 The Wisdom of God seen in it Pag. 349 And his Power Pag. 419 446 447 Searching the Hearts of Men how to be understood of God Pag. 287 Seasons the variety of them necessary Pag. 350 Secrecy a poor refuge to sinners Pag. 335 Secret sins cause stings of Conscience Pag. 35 313 Known to God Pag. 263 265 334 335 Shall be revealed in the Day of Judgment Pag. 318 319 Prayers and Works known to God Pag. 331 Security Men abuse God's blessings to it Pag. 668 Self man most opposite to those Truths that are most contrary to it Pag. 60 Man sets up as his own Rule Pag. 70 Dissatisfied with Conscience when it contradicts its desires Pag. 71 72 Meerly the agreeableness to it the spring of many materially good Actions Pag. 72 73 90 ad 94 153 154 Would make it the rule of God Pag. 74 ad 80 And his own end and the end of all Creatures and of God vid. End Applauding thoughts of it how common Pag. 82 Men ascribe the glory of what they have or do to it Pag. 82 83 Desire Doctrines pleasing to it Pag. 83 Highly concern'd for any injury done to it ibid. Obey it against the light of Conscience Pag. 84 How great a sin this is Pag. 84 85 The giving mercies pleasing to it the only cause of many mens love to God Pag. 90 91 Men unweildy to their duty where it is not concern'd Pag. 91 How sinful this is Pag. 94 The great Enemy to the Gospel and Conversion Pag. 101 102 Self-love threefold Pag. 80 81 The cause of all sin and hindrance of Conversion Pag. 81 82 Service of God how unwilling men are to it Pag. 63 64 Slight in the performance of it Pag. 64 65 Shew not that natural vigor in it as they do in their worldly business Pag. 65 Quickly weary of it Pag. 65 66 Desert it Pag. 66 The presence of God a comfort in it Pag. 268 Hypocritical pretences for avoiding it a denial of God's Knowledge Pag. 328 A sense of God's Goodness would make us faithful in it Pag. 681 Some called to and fitted for more eminent ones in their Generation Pag. 739 ad 744 Omissions of it a contempt of God's Soveraignty Pag. 762 763 Sin founded in a secret Atheism and Self-love Pag. 50 81 Reflects a dishonour on all the Attributes of God Pag. 50 Implies God is unworthy of a Being Pag. 50 51 Would make him a foolish impure and miserable Being Pag. 51 52 More troublesom than Holiness Pag. 63 To make it our end a great debasing of God Pag. 87 88 No excuse but an aggravation that we serve but one Pag. 87 Abstinence from it proceeds many times from an evil Cause Pag. 90 91 325 326 God's name word and mercies made use of to countenance it Pag. 94 542 543 668 669 815 Spiritual to be avoided Pag. 128 'T is folly Pag. 193 Past ones we should be humbled for Pag. 197 336 †Hath brought a Curse on the Creation Pag. 207 Vide Creatures Past known to God Pag. 282 283 All known to him and how Pag. 287 288 289 336 †337 †A sense of God's Knowledge and Holiness would check it Pag. 337 338 †554 555 Bounded by God Pag. 357 God brings glory to himself and good to the Creature out of it Pag. 358 ad 366 God hath shewn the greatest hatred of it in redemption Pag. 384 385 A contempt of God's Power Pag. 480 481 Abhorred by God Pag. 501 502 503 547 In God's People more severely punisht in this World than in others Pag. 502 503 God cannot be the Author of in others or do it himself Pag. 504 505 506 God punishes it and cannot but do so Pag. 511 547 548 549 The Instruments of it detestable to God Pag. 512 Opposite to the Holiness of God Pag. 540 To charge it on God or defend it by his word a great sin Pag. 542 543 Entrance of it into the World doth not impeach God's goodness Pag. 594 595 Those that disturb Societies most signally punisht in this life Pag. 651 A contempt of God's Dominion Pag. 752 753 754 How much God is daily provoked by it Pag. 806 807 808 823 An abuse of God's Patience Pag. 815 816 Sincerity required in Spiritual worship Pag. 143 Cannot be unknown to God Pag. 330 331 Consideration of God's Knowledge would promote it Pag. 338 339 †Sinful times in them we should be most holy Pag. 558 Sinners God hath shewn the greatest love to them and hatred to their sins Pag. 384 385 Every thing in their possession detestable to God Pag. 512 Society the goodness of God seen in the preservation of it Pag. 649 ad 652 Could not subsist without restraining Grace v. Restraint Soul the vastness of its capacity and quickness of its motion Pag. 32 33 Its union to the Body wonderful ibid. God only can satisfie it v. Satisfaction They only can converse with God Pag. 127 Should be the Objects of our chiefest care Pag. 128 We should worship God with them Pag. 132 133 The Wisdom and
Goodness of God seen in them Pag. 450 607 Spaces imaginary beyond the World God is present with Pag. 249 250 251 Spirit that God is so plainly asserted but once in Scripture Pag. 112 Various acceptations of the word Pag. 113 That God is so how to be understood ibid. God the only pure one Pag. 114 Arguments to prove God is one Pag. 115 ad 118. Objection against it answered Pag. 118 119 Spirit of God his assistance necessary to Spiritual Worship Pag. 142 Spirits of men raised up and ordered by God as be pleases Pag. 743 744 Subjection to our Superiors God remits of his own right for preserving it Pag. 651 652 Success men apt to ascribe to themselves Pag. 82 Not to be ascribed to our selves Pag. 669 670 Denied by God to some Pag. 740 Summer how necessary Pag. 350 Sun conveniently placed Pag. 22 148 Its motion useful Pag. 22 23 25 148 The Power of God seen in it Pag. 450 Lord's Supper the goodness of God in appointing it Pag. 639 Seals the Covenant of Grace Pag. 640 641 In it we have Union and Communion with Christ Pag. 641 642 The neglect of it reproved Pag. 642 Supererogation an Opinion that injures the Holiness of God Pag. 546 Superstition proceeds from vain imaginations of God Pag. 95 Swearing by any Creature an injury to God's Omniscience Pag. 323 324 T. TEmptations the Presence of God a comfort in them Pag. 266 The thoughts of it would be a Shield against them Pag. 269 The Wisdom and Power of God a comfort under them Pag. 406 486 The goodness manifested to his people under them Pag. 658 659 660 The thoughts of God's Soveraignty would arm and make us watchful against them Pag. 774 Thankfulness a necessary ingredient in Spiritual worship Pag. 148 Due to God Pag. 689 690 777 778 823 824 825 A sense of his Goodness would promote it Pag. 689 Theft an Invasion of God's Dominion Pag. 758 Thoughts should be often upon God Pag. 46 Seldom are on him Pag. 86 97 98 All known by God only Pag. 285 286 287 And by Christ Pag. 316 317 Cherishing evil ones a practical denial of God's Knowledge Pag. 327 Thoughts of God's Knowledge would make us watchful over them Pag. 338 †Threatnings the not fulfilling them sometimes argue no change in God Pag. 226 227 Are conditional ibid. The goodness of God in them Pag. 613 Go before Judgments v. Judgments Time cannot be infinite Pag. 16 Times of bestowing Mercy God orders as a Soveraign Pag. 741 Tongue how curious a Workmanship Pag. 31 Traditions old ones generally lost Pag. 11 Belief of a God not owing meerly to it ibid. Transubstantiation an absurd Doctrine Pag. 483 Trees how useful Pag. 23 350 Trust in themselves men do and not in God Pag. 83 84 We should not in the World Pag. 199 200 236 God the fit Object of it Pag. 329 386 397 489 551 552 †678 779 Means to promote it Pag. 339 †773 Should not in our own Wisdom Pag. 411 412 In our selves a contempt of God's Power and Dominion Pag. 482 759 God's Power the main ground of trusting him Pag. 489 490 And sometimes the only one Pag. 490 Should be placed in God against outward appearances Pag. 558 Goodness the first motive of it Pag. 678 More foundations of it and motives to it under the Gospel than under the Law Pag. 679 Gives God the glory of his goodness Pag. 679 680 God's Patience to the Wicked a ground for the Righteous to trust in his promise Pag. 821 Truths of God most contrary to self man most opposite to And to those that are most holy spiritual lead most to God and relate most to him Pag. 59 60 Men unconstant in the belief of them Pag. 231 232 Corrupters of them no better than Devils Pag. 541 †Evangelical shall prevail ibid. U. UBiquity of Christ's Human Nature confuted Pag. 252 Venial sins an opinion that reproaches God's Holiness Pag. 546 Vertue and Vice not Arbitrary things Pag. 51 Vnbelief the Reason of it Pag. 101 102 A contempt of Divine Power Pag. 483 And Goodness Pag. 664 665 Vnion of Soul and Body an effect of Almighty Power Pag. 33 Of two Natures in Christ made no change in his Divine Nature Pag. 224 Shews the Wisdom of God Pag. 339 ad 383 How necessary for us Pag. 381 382 383 Shews the Power of God Pag. 458 459 460 Explain'd Pag. 459 460 Vide Incarnation Vsurpations of Men an Invasion of God's Soveraignty Pag. 754 755 W. WAter an excellent Creature Pag. 588 Weakness a sensibleness of it a necessary ingredient in Spiritual Worship Pag. 148 Will of God cannot be defeated Pag. 52 Man averse to it vide Man The same with his Essence Pag. 214 Always accompanied with his Understanding ibid. Unchangeable Pag. 214 215 The unchangeableness of it doth not make things willed by him so Pag. 215 216 Free Pag. 216 How conversant about Sin Pag. 522 Will of Man not necessitated by God's Fore-knowledge Pag. 301 ad 304 Of Man subject to God Pag. 720 Winds how useful Pag. 349 Winter how useful Pag. 350 Wisdom an Attribute of God Pag. 337 What it is and wherein it consists Pag. 338 Distinct from Knowledge Pag. 338 Essential which is the same with his Essence and personal Pag. 339 In what sense God is only wise Pag. 339 ad 343 Proved to be in God Pag. 343 ad 346 Appears in Creation Pag. 346 ad 351 In government of Man as Rational Pag. 352 ad 357 As fallen and sinful Pag. 357 ad 367 As restored Pag. 367 ad 373 In Redemption Pag. 373 ad 388 In the Condition of the Covenant of Grace Pag. 388 ad 390 In the propagation of the Gospel Pag. 390 ad 395 Ascribed to Christ Pag. 395 Renders God fit to govern the World and enclines him actually to govern it Pag. 395 396 A ground of his Patience and Immutability in his Decrees Pag. 396 397 Makes him a fit Object of our Trust Pag. 397 Infers a Day of Judgment Pag. 398 Calls for a Veneration of him ibid. A ground of Prayer to him Pag. 399 Prodigiously contemn'd and wherein Pag. 399 ad 405 Comfortable to the Righteous Pag. 405 406 407 In Creation and Government should be meditated on and Motives to it Pag. 407 ad 410 In Redemption to be studied and admired Pag. 410 411 To be submitted to in his Revelations Precepts Providences Pag. 413 414 415 Not to be censured in any of his ways Pag. 415 Wisdom no Man should be proud of or trust in Pag. 411 412 Should be sought from God Pag. 412 413 World was not and could not be from Eternity Pag. 16 17 Could not make it self Pag. 17 18 19 No Creature could make it Pag. 20 Its Harmony Pag. 21 ad 27 Greedily pursued by Men Pag. 86 Inordinate desires after it a great hindrance to Spiritual Worship Pag. 177 Our Love and Confidence not to be placed in it Pag. 199 200 207 Shall not be
the Majesty of the Creator of the world and the excellency of Religion No Nation no person did ever assert that the vilest part of man was enough for the most excellent Being as God is That a bodily service could be a sufficient acknowledgment of the greatness of God or a sufficient return for the bounty of God * Amyraut Ib. Man could not but know that he was to act in Religion conformably to the Object of Religion and to the excellency of his own Soul The notion of a God was sufficient to fill the mind of man with admiration and reverence and the first conclusion from it would be to honour God and that he have all the affection placed on him that so infinite and spiritual a Being did deserve The progress then would be that this excellent Being was to be honoured with the motions of the Understanding and Will with the purest and most spiritual powers in the nature of man because he was a spiritual Being and had nothing of matter mingled with him Such a brutish imagination to suppose that blood and fumes beasts and incense could please a Deity without a spiritual frame cannot be supposed to befal any but those that had lost their reason in the rubbish of sense Meer rational nature could never conclude that so excellent a Spirit would be put off with a meer animal service an attendance of matter and body without Spirit when they themselves of an inferior nature would be loath to sit down contented with an outside service from those that belong to them So that this instruction of our Saviour that God is to be worshipped in Spirit and Truth is conformable to the sentiments of nature and drawn from the most undeniable principles of it The excellency of Gods nature and the excellent constitution of human faculties concur naturally to support this perswasion This was as natural to be known by men as the necessity of Justice and Temperance for the support of human societies and bodies 'T is to be feared that if there be not among us such brutish apprehensions there are such brutish dealings with God in our services against the light of nature when we place all our worship of God in outward attendances and drooping countenances with unbelieving frames and formal devotions when Prayer is muttered over in private slightly as a Parrot learns lessons by rote not understanding what it speaks or to what end it speaks it not glorifying God in Thought and Spirit with Understanding and Will 3. Spiritual Worship therefore was always required by God and always offered to him by one or other Man had a perpetual obligation upon him to such a worship from the nature of God and what is founded upon the nature of God is unvariable This and that particular mode of worship may wax old as a Garment and as a Vesture may be folded up and changed as the expression is of the Heavens * Heb. 1.11 12. But God endures for ever his spirituality fails not therefore a worship of him in Spirit must run through all ways and rites of Worship God must cease to be Spirit before any service but that which is spiritual can be accepted by him The light of Nature is the light of God the light of nature being unchangeable what was dictated by that was alway and will alway be required by God The worship of God being perpetually due from the Creature the worshipping him as God is as perpetually his right Though the outward expressions of this Honour were different one way in Paradice for a worship was then due since a solemn time for that worship was appointed another under the Law another under the Gospel the Angels also worship God in Heaven and fall down before his Throne yet though they differ in rites they agree in this necessary ingredient All rites though of a different shape must be offered to him not as Carcasses but animated with the affections of the Soul Abels Sacrifice had not been so excellent in Gods esteem without those gracious habits and affections working in his Soul * Heb. 11.4 Faith works by Love his heart was on fire as well as his Sacrifice Cain rested upon his Present perhaps thought he had obliged God he depended upon the outward Ceremony but sought not for the inward purity It was an offering brought to the Lord * Gen. 4.5 he had the right object but not the right manner Gen. 4.7 If thou dost well shalt thou not be accepted And in the Command afterwards to Abraham Walk before me and be thou perfect was the direction in all our religious acts and walkings with God A sincere act of the Mind and Will looking above and beyond all Symbolls extending the Soul to a pitch far above the Body and seeing the day of Christ through the vail of the Ceremonies was required by God And though Moses by Gods order had instituted a multitude of carnal Ordinances Sacrifices Washings Oblations of sensible things and recomended to the people the diligent observation of those Statutes by the allurements of promises and denouncing of threatnings as if there were nothing else to be regarded and the true workings of Grace were to be buried under a heap of Ceremonies yet sometimes he doth point them to the inward worship and by the Command of God requires of them the Circumcision of the Heart Deut. 10.16 the turning to God with all their heart and all their Soul Deut. 30.10 whereby they might recollect that it was the engagement of the Heart and the worship of the Spirit that was most agreeable to God and that he took not any pleasure in their observance of Ceremonies without true Piety within and the true purity of their thoughts 4. 'T is therefore as much every mans duty to worship God in Spirit as it is their duty to worship him Worship is so due to him as God as that he that denies it disowns his Deity And spiritual worship is so due that he that waves it denies his spirituality 'T is a debt of Justice we owe to God to worship him and it is as much a debt of Justice to worship him according to his Nature Worship is nothing else but a rendring to God the honour that is due to him and therefore the right posture of our Spirits in it is as much or more due than the material worship in the modes of his own prescribing that is grounded both upon his Nature and upon his Command this only upon his Command that is perpetually due whereas the Channel wherein outward worship runs may be dryed up and the River diverted another way Such a worship wherein the mind thinks of God feels a sense of God has the Spirit consecrated to God the Heart glowing with affections to God 'T is else a mocking God with a feather A rational Nature must worship God with that wherein the Glory of God doth most sparkle in him God is most visible in the frame
of the Soul 't is there his Image glitters He hath given us a Jewel as well as a Case and the Jewel as well as the Case we must return to him The Spirit is Gods gift and must return to him * Eccl. 12.7 It must return to him in every service morally as well as it must return to him at last physically 'T is not fit we should serve our Maker only with that which is the Brute in us and withold from him that which doth constitue us reasonable Creatures we must give him our bodies but a living Sacrifice * Rom. 12.1 If the Spirit be absent from God when the Body is before him we present a dead Sacrifice 'T is morally dead in the duty though it be naturally alive in the posture and action 'T is not an indifferent thing whether we shall worship God or no nor is it an indifferent thing whether we shall worship him without Spirits or no As the excellency of mans knowledge consists in knowing things as they are in Truth so the excellency of the Will in willing things as they are in goodness As it is the excellency of Man to know God as God so it is no less his excellency as well as his duty to honour God as God As the obligation we have to the Power of God for our Being binds us to a worship of him so the obligation we have to his bounty for fashioning us according to his own Image binds us to an exercise of that part wherein his Image doth consist God hath made all things for himself Pro. 16.4 that is for the evidence of his own goodness and wisdom We are therefore to render him a glory according to the the excellency of his nature discovered in the frame of our own T is as much our sin not to glorifie God as God as not to attempt the glorifying of him at all T is our sin not to worship God as God as well as to omit the testifying any respect at all to him As the divine nature is the object of worship so the Divine perfections are to be honoured in worship We do not honour God if we honour him not as he is we honour him not as a Spirit if we think him not worthy of the ardors and ravishing admirations of our Spirits If we think the Devotions of the body are sufficient for him we contract him into the condition of our own being and not only deny him to be a Spiritual nature but dash out all those perfections which he could not be possessed of were he not a Spirit 5. The Ceremonial law was abolisht to promote the Spirituality of Divine worship That service was gross carnal calculated for an infant and sensitive Church It consisted in rudiments the Circumcision of the flesh the blood and smoak of Sacrifices the steams of incense observation of days distinction of meats Corporal purifications every leaf of the law is clogged with some rite to be particularly observed by them The Spirituality of worship lay veild under a thick cloâ—ld that the people could not behold the glory of the Gospel which lay covered under those shadows 2 Cor. 3.13 They could not stedfastly look to the â—â—d of that which is abolished They understood not the Glory and Spiritual intent of the law and therefore came short of that Spiritual frame in the worship of God which was their duty And therefore in opposition to this administration the worship of God under the Gospel is called by our Saviour in the Text a worship in Spirit more Spiritual for the matter more Spiritual for the motives and more Spiritual for the manner and frames of worship 1. This legal service is called flesh in Scripture in opposition to the Gospel which is called Spirit The ordinances of the Law tho of Divine institution are dignified by the Apostle with no better a title than Carnal ordinances * Heb. 9.10 and a Carnal Command * Heb. 7.16 But the Gospel is called the Ministration of the Spirit as being attended with a special and Spiritual efficacy on the minds of men * 2 Cor. 3.8 And when the degenerate Galatians after having tasted of the pure streams of the Gospel turned about to drink of the thicker streams of the Law the Apostle tells them that they begun in the Spirit and would now be made perfect in the flesh * Gal. 3.3 They would leave the righteousness of faith for a justification by works The moral law which is in its own nature Spiritual * Rom. 7.14 in regard of the abuse of it in expectation of justification by the outward works of it is called flesh Much more may the Ceremonial administration which was never intended to run parallel with the moral nor had any foundation in nature as the other had That whole Oeconomy consisted in sensible and material things which only touched the flesh 'T is called the letter and the oldness of the Letter * Rom. 7.6 as Letters which are but empty sounds of themselves but put together and formed into words signifie something to the mind of the hearer or reader An old Letter a thing of no efficacy upon the Spirit but as a law written upon paper The Gospel hath an efficacious Spirit attending it strongly working upon the mind and Will and moulding the Soul into a Spiritual frame for God according to the Doctrin of the Gospel the one is old and decays the other is new and increaseth dayly And as the law it self is called flesh so the observers of it and resters in it are called Israel after the flesh * 1 Cor. 10.18 And the Evangelical worshipper is called a Jew after the Spirit Rom. 2.29 They were Israel after the flesh as born of Jacob not Israel after the Spirit as born of God and therefore the Apostle calls them Israel and not Israel * Rom. 9.6 Israel after a carnal birth not Israel after a Spiritual Israel in the Circumcision of the flesh not Israel by a regeneration of the heart 2. The legal Ceremonies were not a fit means to bring the heart into a Spiritual frame They had a Spiritual intent the Rock and Manna prefigured the Salvation and Spiritual nourishment by the Redeemer * 1 Cor. 10.3 4. The Sacrifices were to point them to the Justice of God in the punishment of sin and the mercy of God in substituting them in their steads as types of the Redeemer and the ransome by his blood The Circumcision of the flesh was to instruct them in the Circumcision of the heart They were flesh in regard of their matter weakness and cloudiness Spiritual in regard of their intent and signification They did instruct but not efficaciously work strong Spiritual affections in the Soul of the worshipper They were weak and beggerly elements * Gal 4.9 had neither wealth to inrich nor strength to nourish the Soul They could not perfect the Comers to them or put
he be a Fountain and Sea of Goodness he cannot be weary of doing good no more than a Fountain or Sea are of flowing All goodness delights to communicate it self Infinite goodness hath then an infinite delight in expressing it self 't is a part of his goodness not to be weary of shewing it He can never then be weary of being sollicited for the effusions of it If he rejoyces over his People to do them good he will rejoyce in any opportunities offer'd to him to honour his Goodness and gladly meet with a fit Subject for it He therefore delights in Prayer Never can we so delight in addressing as he doth in imparting He delights more in our Prayers than we can our selves Goodness is not pleased with shyness To what purpose did his immense Bounty bestow his Son upon us but that we should be accepted both in our Persons and Petitions * Eph. 1.6 †Psal 34.15 His Eyes are upon the Righteous and his Ears are open to their Cry He fixes the Eye of his Goodness upon them and opens the Ears of his Goodness for them He is pleased to behold them and pleased to listen to them as if he had no pleasure in any thing else He loves to be sought to to give a vent to his Bounty * Job 22.21 Acquaint thy self with God and thereby good shall come unto thee The word signifies to accustom our selves to God The more we accustom our selves in speaking the more he will accustom himself in giving He loves not to keep his Goodness close under lock and key as Men do their Treasures * Matth. 7.7 If we knock he opens his Exchequer His Goodness is as flexible to our importunities as his Power is invincible by the Arm of a silly Worm He thinks his Liberality Honour'd by being apply'd to and your Address to be a Recompense for his Expence There is no reason to fear since he hath so kindly invited us but he will as heartily welcome us The Nature of Goodness is to compassionate and communicate to pity and relieve and that with a heartiness and chearfulness Man is weary of being often sollicited because he hath a finite not a bottomless goodness He gives sometimes to be rid of his Suppliant not to encourage him to a second approach But every Experience God gives us of his Bounty is a Motive to sollicit him afresh and a kind of Obligation he hath laid upon himself to renew it * 1 Sam. 17.37 'T is one part of his goodness that it is boundless and bottomless We need not fear the wasting of it nor any weariness in him to bestow it The Stock cannot be spent and infinite Kindness can never become niggardly When we have enjoyed it there is still an infinite Ocean in him to refresh us and as full Streams as ever to supply us What an encouragement have we to draw near to God We run in our straights to those that we think have most good will as well as power to relieve and protect us The oftner we come to him and the nearer we approach to him the more of his influences we shall feel As the nearer the Sun the more of its heat insinuates it self into us The greatness of God joyned with his goodness hath more reason to encourage our approach to him than our flight from him because his greatness never goes unattended with his goodness and if he were not so good he would not be so great in the apprehensions of any Creature How may his goodness in the great gift of his Son encourage us to apply to him since he hath set him as a days-Man between himself and us and appointed him an Advocate to present our Requests for us and speed them at the Throne of Grace and he never leaves till Divine Goodness subscribes a Fiat to our believing and just Petitions 2. Here is Comfort in Afflictions What can we fear from the conduct of infinite Goodness Can his hand be heavy upon those that are humble before him They are the hands of infinite Power indeed but there is not any motion of it upon his People but is order'd by a Goodness as infinite as his Power which will not suffer any Affliction to be too sharp or too long By what ways soever he conveys Grace to us here and prepares us for glory hereafter they are good and those are the good things he hath chiefly obliged himself to give * Psal 84.11 Grace and glory will he give and no good thing will he with-hold from them that walk uprightly This David comforted himself with in that which his devout Soul accounted the greatest Calamity his absence from the Courts and House of God Verse 2. Not an ill will but a good will directs his Scourges He is not an idle Spectator of our Combats His thoughts are fuller of kindness than ours in any case can be of trouble And because he is good he wills the best good in every thing he acts in Exercising Vertue or Correcting Vice There is no Affliction without some apparent mixtures of goodness When he speaks how he had smitten Israel * Jer. 2.30 He presently adds †Verse 31. Have I been a Wilderness to Israel a Land of darkness Though he led them through a Desert yet he was not a desert to them He was no Land of darkness to them While they marched through a Land of barrenness he was a Caterer to provide them Manna and a place of broad Rivers and Streams How often hath Divine Goodness made our Afflictions our Consolations Our Diseases our Medicines and his gentle Strokes reviving Cordials How doth he provide for us above our deserts even while he doth punish us beneath our Merits Divine Goodness can no more mean ill than Divine Wisdom can be mistaken in its End or Divine Power over-rul'd in its Actions Charity thinks no evil * 1 Cor. 13.5 Charity in the Stream doth not much less doth Charity in the Fountain To be afflicted by a hand of Goodness hath something comfortable in it when to be afflicted by an Evil hand is very odious Elijah who was loth to die by the hand of a Whorish Idolatrous Jezabel was very desirous to die by the hand of God * 1 Kings 19.2 3 4. He accounted it a misery to have died by her hand who hated him and had nothing but Cruelty and therefore fled from her when he wished for death as a desirable thing by the hand of that God who had been good to him and could not but be good in whatsoever he acted 3. The third Comfort flowing from this Doctrine of the Goodness of God is 'T is a ground of assurance of Happiness If God be so good that nothing is better and loves himself as he is good he cannot be wanting in love to those that resemble his Nature and imitate his Goodness He cannot but love his own Image of goodness where ever he finds