IT hath pleased God (in whose hands is our breath, The first com­municable at­tribute of God. and life, and all our wayes) to put it into my mind to spend this Evening houre in giving out some glimpses of his hidden self, as he shall be pleased to enable me. Attributa divi­duntur. in [...] & [...]. Scharpius cur [...] Theol: 185▪ This peece of the Lords day there­fore is destinated to a discourse of the Attributes of God, which are either incommunicable, or communicable. My purpose is not (at least not yet) to meddle with the incommunicable At­tributes of God, but only with those that are communicable to the Creature.

I shall premise some General things.

First, that these communicable Attributes are such as of which something anological is to be found in Creatures, I do not mean that those Attributes of God are themselves communicated to o­ther things, but that the like effects are beheld in Creatures.

2ly. That these Attributes (called communicable) do make out unto us the Divine Essence from effects, & workings of God

3ly. Essentiam divi­nam a posterior [...]: That all these following Attributes are to be accounted (as the highest incommunicable Attributes are) to be true of God, most simply, infinitely, eternally, incomprehensibly, and immutably. And not as in Creatures, accidents, diverse, finite, Ad nostrum tau­tum captum Deus haec nomi­na diversa sibi [...]ribuit. imperfect, and mutable. God is one most simple and infinite Essence.

The first that I shall speak of is of the Attribute of life, which seems to be the first in order. This is communicated to the sons of Men (with other creatures) not only the knowledg thereof, and of the other Attributes communicable; for so the incommunica­ble ones also are imparted to the sons of Men to be known, and considered by them: But the being of them at least analogically, as hath been already shewed.

But that I may not preach without a Text, let us make way to the words read unto you, and so find out (as God shall be plea­sed to assist) the mind of the Spirit in them, and so come to that one word in which this first attribute of life is held forth.

Know therefore that the Author of this profound Epistle, ha­ving set before the eyes of these Hebrews or Jews to whom he writes, the obstinacy of their Fathers doth now make applicati­on of it to them that were now alive, in this Verse read unto you.

Which I may call a prohibitive proposition, or dehortation, or conclusion of the Argument formerly handled. As if he should say, your Fathers hardned their hearts of old, and provoked God to their own destruction, take heed therefore that ye do not do so, [...]. to your destruction also.

The word, take heed or see, or beware, is often used in Scrip­ture; as Ephes: 5.15. See then that ye walk circumspectly. Collos: 2.8. Beware lest any man spoile you through Philosophie. Though the word do hold forth an act of the eye, which is in the head, yet the A­postle means the circumspection of the heart.

The thing or matter which he would have them take heed of is an evil heart of unbeliefe, An evill heart of unbeleefe the fountaine of all evill. which is indeed the fountain of all e­vil. And then the heart is said to be evil when it hath in it un­belief, unbelief in the heart makes the heart to be an evil heart. What's the reason men refuse to hear Gods Word, to obey his will, and in stead thereof malitiously oppose him? Is is it not be­cause they do not believe him. Do not men (I meane wicked men) make God a lyar in all that he saith? Let God say what he will, whether by promises or threats, yet they shew that they do not beleeve any thing of it; they esteeme it as the song of fools. And among all the Truths which the Spirit holds forth, what is so sweet as this, that God sent his Son into the world to save Mankind? And now then what is the reason men be not sa­ved [Page 3] by him, (more I mean then be;) because they do not beleeve the testimony that God gave of his Son. At your leisure you may read 1 John 5, 10, 11, 12 verses; There ye may see life and salvation is to be had by Christ, (and indeed no other way,) and men have it not because they receive not the offer. He that beleeveth, and is Baptized, shall be saved. Now if men would beleeve, they should be saved. So that Faith is that divine Grace that doth submit to the command of Beleeving, What Faith is and doth give glory to God. As the Virgin Mary did when she was told she should have a Child, she submitteed to it; Luke 1.38. And Mary said, be­hold the Handmaide of the Lord be it unto me according to thy word. So saith God, I did send my Son to dye for you, and he hath been crucified for you; and I am well-pleased with his all-sufficient sacrifice for you. Why do ye not make application of it to your own souls? surely it is an evil heart of unbeleefe which is the mother of all mischief and wickedness.

And here by the way ye see that a heart possest with unbeleef is an evil heart, and this is that that causeth us to depart from the living God; and therefore the Author of this Epistle doth ear­nestly warn these Hebrews to fly from unbeleefe.

But how can it be said that unbeleevers depart from the li­ving God, seeing they were ever from God a far off, strangers, Quest: and aliens to the Common-wealth of Israel? is it not as if I should say such a man departed from the Town, who was ne­ver in it?

For answer hereunto, I say first, that all Creatures, Answ: as crea­tures are present with God. For without him they cannot sub­sist in him, they live and moove; and have their being. In quo etiam omnia qua non vivunt vita su [...]t Lessiac Even all things are life in him, that have no life in themselves. And se­condly (because in this sence no man can depart from the living God,) you must know that every man by nature is bound to serve God, and to praise God, and to give credit to what God saith. Moral duties lye upon all men, and the breach of Gods Law is sin. And the Lord will pour out his vengeance upon the Nations that have not known him, and upon the Families that have not called on his name. And so to neglect or omit what God requires, is to depart from God; to depart from a command of God, is to depart from God. performances of two sort [...] There are two sorts of perfor­mances; there are some which every man stands bound to per­form [Page 4] as he is a creature; and some which men stand bound to perform by positive commands, Three sorts of positive duties whether the duties be moral, or positive, and of those that be positive; whether they be ceremonial or Judicial, or evangelical, to whom the command comes, from them is obedience due to the great and Soveraign Law-giver: and not to perform it, is to depart from God; that is, to disown God, to run away from his service, to say in effect we wil not be under his command. They that do not cal upon God, depart from God, that is, Not to come Christ, is to de­part from Christ. they depart from his commands, such as professing them­selves to be christians, and living under invitations to come to Christ, & do not come to him to have life by him, they do depart from him in scripture phrase; and all this cometh from a heart of unbeliefe. O this trampling under-foot the blood of Christ, is a very great sin. Beloved: ye do here professe your selves to be Christians, what do ye make here else to day? Now if ye believe not God, and his word to walk answerable, what do yee else but depart from the living God? ye depart from this invitation to take his Son, from his Commandement to beleeve, to kisse the Son, from his holy injunctions, for which if ye repent not, God wil most certainly damn you; for ye are both Creatures, and in name Christians, and therefore take heed lest there be in any of you a heart of unbeliefe to depart from the Living God.

I have dispatched the manner and matter of the Exhortation, I now am to speak of the description of God by the Attribute of Life; God in my Text (ye see) called the living God.

In each Attribute that I shal speak of I purpose to do these three things, first to shew you that such an Attribute (as here Life which is the first to be spoken of) is an Attribute of God; secondly, that it is communicable to Man-kind; Reasons of the attribute of Life. thirdly, that God in each of them (and in this of Life) is infinite and incomprehensible.

Know then that God (which all must take heed they do not de­part from) is a Living God; for the proof of it read Dan: 6, 29. 1 Thes: [...].9. Heb: 9.14. in al which places he is called the living God

God is called the living God for divers reasons:

First, because he liveth of himself, and that everlastingly, Ps: 102.64. Thy years are through all generations▪ and ver: 27. but thou art the same, and thy years shall have no end. God alwayes hath been, and wil be for ever. Never was there, nor never wil there [Page 5] be the least point of time, in which it might, or shal be said, God is not the living God.

Secondly, every creature hath his life from God, he is the creator of Life unto us all, and all living things, Act: 17.28. In him we live, moove, and have our being. He is the fountain and ori­ginal of all Life. Get ye up as high as ye can, and suppose the world were ten thousand times older then it is, yet at last there must be a stop, Luke in his third Chapter carrieth along the Ge­neration of Jesus Christ as far as ever he could possibly, even unto Adam, one was the son of another, but at last it is said, which was the Son of God; there we must stop, we can go no further. 3. God is called the Living God; because he giveth life to his promises, but this is not so proper to this matter.

4ly. He giveth Grace to his Elect; this is called the life of God, Ephes: 4.18. But to keep to the Attribute I am upon, and to the two former Reasons of this Attribute; and yet more espetially to the first. It is necessary that I should first shew you what that thing is which we cal life, & then we shal the better understand what is meant by Life as it is attributed to God; for in saying God is love, or God is a consuming fire, or any other analogical expression, it is needful that ye know what those things are pro­perly in the first place.

Life therefore is self-motion naturally, that which moveth of it self from an inward cause, be it what it be, that is said to live or thus, Life is a vital spirit by which al quick things move therefore Beasts, Birds, fish, and creeping things are called living souls, or living Creatures, Gen: 2.19.20. Other things that move from outward causes, as clocks, watches, carts, or coaches, are not said to live, because they do not move from an inward principle. And elements though they move naturally, yet it is only to their proper place: heavy elements move downward, and light elements upward: And this natural motion they keep, un­less they be restrained as water in a Vessel.

There are three sorts of quick, or living creatures.

First, plants do hold the lowest degree of life, they do indeed live of themselves, yet neither know the end of their motion, neither do they prepare for it, they send forth their moares and roots to get moisture, and nourishment, but they know not that, they do so.

Secondly, there is a degree of life somewhat higher then this which is the life of sensitive creatures, these first move of them­selves, therefore are said to live; secondly, they of themselves ac­quire some form by sence, which is the ground or beginning of their motion; but of themselves they know not the end of their motion formally, neither do they propound it unto themselves distinctly; but somerime break their neck, when according to their instinct they move to good; they move to get better feed­ing, being led by sence, but because they want reason to guide them; they meet with misery often, and therefore it is, that men that are foolish, are said to be unreasonable men, and bruit Beasts, because they are better like beasts, then like men endued with reason; yea all men in the fallen condition of Adam are said to be like the Beasts that perish. Psal: 49. v: last. Man that is in honor and understandeth not, is like the Beasts that perish.

Sentire appetere se movere est in anima & natu­ra brutorum.But yet of these bruit animals, some live, and move themselves more perfectly then others, as they are indued with a more per­fect faculty of sence to obtain to themselves sensible forms, yet is their life even of the most quick of them but a life of beasts, the knitting of that sensitive soul, and their body together, As Philosophers in general, of all life, define it to be the Bond or colligation of soul and body together, which are parted when bloud or breath are left out of the body, for when we cease brea­thing, we cease living; [...] and life goes out when breath goes out, here the words both in Hebrew and Greek, which are used for life do properly signifie the soul, [...]. and are derived from breathing and respering.

Thirdly, There is a life of intellectual and rational creatures which cometh neerest to the life attributed to God. For first, such as live this life get intentional forms, by which they variously are moved, and this proceeds from this life of theirs. And se­condly, they that live this life know the end of their moving formally. And thirdly, by themselves do propound unto them­selves ends of their motions, and actions, and move and act with discretion, and determine of things upon considetation. The life of man far excels the life of other creatures, and yet it comes short of the life of Angels who are also the living sons of God by temporal creation; Job 1.6. Now there was a day when the Sons of God came to present themselves before the Lord; If we [Page 7] were skilful in the life of Angels, we should much the better per­ceive what is signified by life in God, I therefore would a little speak of their life; they are of a more excellent make and con­stitution then man, their very substance is vital; the Angelical nature doth at least so much excel the reasonable soul, as that doth the sensitive, or the sensitive the vegetative. Now the rea­sonable soul doth not only live in the body, but out of the body, for although the soule be the first act of a natural instrumental body, eminently containing all the vertues of a vegetative, and sensitive soul; yet over and above these, it hath three spiritual powers not bound to the body; an intellect acting, an intellect in possibility of acting, and a wil: by which ye may see the excel­lency of a reasonable soul above a vegetative, and sensitive, ei­ther of which hath all its powers bound to an organical body, and ceaseth to be when it is separated from the body. Corrupto compo­sito utra (que) desi [...] net esse: Vi [...]gue, pag. [...] 14. But a rea­sonable soul hath three powers and faculties not bound to the body as hath been said. And therefore this reasonable soul liveth when the man whose soul it was is dead; and this comes near to Angelical nature, and the vital operation thereof; I wil give you the definition of an Angel, that I may be rid of this matter speedily. An Angel is a created living substance, immaterial, or incorporeal, invisible, incorruptible, and spiritual, of great under­standing, and mighty in wil; so that ye see the two faculties na­tural of Angels, to wit, the understanding, and the wil; and this is Angelical Life; yet have they not these glorious living na­tures of themselves, as God only hath; also some end to these souls, and Angelical natures is propounded from without divine ly, to wit, chief happiness, and good, Per mortē a [...] ­rius stuitum est sperare salutem▪ not to be imagined by man or Angel as a naked creature. And for man fallen, the wisest of them have thought it a foolish thing to look for salvation by the death of Christ. Hence that saying 1 Cor: 1: 23. We preach Christ crucified to the Jews a stumbling block, to the Greek foolishnes. Yea the very Angels are said to enquire after, or pry into these things 1 Pet: 1.12. The words in the original are worth the marking. The mysteries and hidden things of the life of the soul, [...]. and of Angels are not the subject I must fasten upon: only to help you in your groping after Life, as it is an attribute of God, it was needful for me to say something of Life in the creature. But now [Page 8] come we to speak of Life as it is attributed to God. Life is a communicable Attribute of God, whereby is signified that he doth move simply, Deus est suum vivere Aquin [...]le­ge Scharpium de vita Dei: pag [...] 193, in Cursu Theol: and infinitely, from, and of himself essential­ly, from, and unto eternity.

There is in creature Life, first vital substance, and then. Se­condly, vital operation, which remaineth in the subject, opera­ting from whence it followeth: as to understand, love, desire, perceive, and move it self.

Now both those wayes God is a Living God (excepting those imperfections that attend creature-life.) For he is not only Life, but the first Life, and eternal Life, and the very fulness, and universality of Life, the original of all Life, & the consummati­on thereof, the beginning, and the end; in whom even all things which do not live are Life. For he is a super-vital Essence, and a super-essential Life, having before-hand, and containing in him­self most eminently, Sicut ipse est om­nium existentium esse superessentiale, ita omnium vi­ventium vita su­pe [...]: vitalis: Dio­nys: cap: 6 de di­vinis nominibus. most simply, and causally, all vital substance: and forming, preserving, and perfecting out of himself every substance according to its kind. And this is the first thing con­siderable in Life, to wit, its vital substance. Now secondly, God is himself his vital operation, to wit, his understanding, his Love, his joy, his blessednes. From that supernatural fountaine all things which any way do live, do draw Life, even thence the life of plants, brutes, Men, and Angels, all Life natural, and super­natural, of this Life, and the Life to come, Temporal, and Eter­nal

But espetially by life in God is understood his understanding and wisedom; for this is the first and chiefe life, and vital ope­ration, from whence all other life doth proceed. Therefore the wisdom of God is the life of all things, and by it God liveth to himself, and to all things, and all things live unto him, and are present and shine, and immutably persevere in him from eterni­ty to eternity.

Yet life is not in God as in creatures, for in them the soule is the cause of life (as hath been said) and life the motion, but those in God are not so distinct. Life is not attributed to God, and creatures univocally, but analogically. Nor indeed can any thing be said of God and creatures univocally. As when I say God is angry, or God is love, or that he hath no pleasure in wickednes, [Page 9] some there are that think that whatsoever is attributed to God in scripture, is spoken properly of him, and of the creature by allusions, and analogies. As when we say God is just, merci­ful, good, angry, &c. But I cannot be of their mind; No words full enough to see out the nature of God for there are no words or phrases used by or amongst men, ful enough to set out the nature of God. Neither, if there were, are men capable of such makings out of God; for first there is no proportion be­tween perfections as they are in God, and those that are or may be in created things And therefore secondly, one objective con­ception cannot be drawne from created and uncreated perfecti­ons, which may univocally agree with both; but only analogi­cally. And therefore words being images of created things, can­not be used but analogically, of an increated and infinite essence But to end this particular, and to proceed to some other proper­ties of the life of God. I say God is life; and all things in God are life, to wit, that life which is God himself. Neither are vital substance, and vital operation in him distinguished.

Secondly, God hath life compleat, every way compleat, no­thing 2 is wanting to his life. There is no defect. In this Attribute as in others, he is essentially what he is, and infinitely, and in­deed incomprehensibly. Because, Thirdly, he hath life of him▪ 3 self, not only the life of operation for that creatures have of themselves, and living, men do live themselves, We live and move &c: though in God, yet WE live. I say we have of our selves a life of operation both in nature and grace, when the principle of life in either state is once bestowed, but God hath the very na­ture of life in himself. For as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh: 5.26. God is what he is of himself.

Neither fourthly, is there any end propounded to God by a­nother; 4 he worketh all things as of himself, so for himself. It is not my salvation that God aims at although he save me; but his own glory. He made all things for himself, even the wicked to perish in the day of evil, Prov: 16.4. A gracious soul worketh for God. And God worketh for himself in him, not for him. God liveth to himself, propoundeth himself unto himself in all his vital o­perations.

Fifthly, every thing understood is life in God, things that have 5 no life, are life in him. He is a super-vital Essence, and a super-essential [Page 10] life. He is his own vital operation. The life of God is present with all Creatures to continue their being; these very pillars that bear up this house of meeting, although dead in them selves, are life in God; He is the super-essential of existences, e­ven of all. From his wisedom which is his life by attribution, flows love, which also is his life, and by these two Attributes are al other things made and formed; in his wisdom all things live. So some read that place in John 1.3. the latter part, Quod factum est in ipso vita erat: and the be­ginning of the 4th: That which was made was life in him. All things have in themselves a quoddam esse intrinsecal to themselves: but this in things created hath a beginning, and is mutable; neither doth it give life to existences that live not. But besides this esse which they obtain in themselves, they have in the mind and wis­dom of God a certain extrinsecal esse, Sapientia Dei est omnium intel­ligibilium esse, & vita, & lux, Les­sius de perfec: Div: page 51▪ as it were infused, everla­sting, and immutable. For to understand in God, is a certain esse of intelligibles, by which as in a certain breathing world they do exist, shine, and live. I might tel you many things which are as true as glorious of this life of God. But this is not for every hea­rer to understand. And it is usual for people to speak evil of the things they understand not.

Sixthly, the life of God doth infinitely transcend the life of 6 Creatures even of Men and Angels; because by his nature he is infinitely more excellent, as I wil make appear unto you in two particulars. First if al living things, Angels, men, Beasts, fowls, fishes, and every other creature that hath life▪ and all those lives that since Adam have been in all these kinds of creatures were brought together, and put into one life; yet this life compared with the life of God, would be but as a picture or image of a man is in comparison of a man. Secondly, if al Creatures that are in the world, or ever were, could exist together; if God should but draw back the beam of his influence, presently they would vanish to nothing, neither would any footstep of them remaine. For in God it is that we live, moove, and have our being, and there is not the lest worm in the earth that liveth, but there is an influence that goeth out from God to continue it's life: Yea, all existences have their continuance from this Life of God.

Seventhly. To conclude, what life is in God is best to be known by negation, and ablation of all that can be said of Life in the Creature. As for instance, if yee should ask of me how God doth live; I should thus answer, he doth not live like plants, or sensitive Creatures; he doth not live like Men, or Angels: but he liveth a Life far transcending all Creature-life. I am not able to shew you better how God doth live, then by teaching you how God doth not live. As when I say God is a living God, I mean, he liveth and moveth of himself from an inward principle of life, and so you take my meaning. And when I say God is good, yee presently run to the definition of goodness touching the Creature. But yet these words are too short to set out either the Attribute of life, or of goodness. When I say God is great, as Psal: 1 [...]5.3. David saith, great is the Lord, and greatly to be prai­sed. This word great wil set forth the greatness of a man, or of any other thing that hath dimensions: But yet this word great is not great enough to set forth the nature of God. There are four (as it were) parts of greatness, latitude, longitude, sublimity, and profundity, which are attributed to God, and in their manner may be considered in God. Although by the ordinary rules in the Mathematicks we make but three dimensions, to wit, making sublimity and profundity one in that one word altitude. But be­cause the Apostle Paul, Ephes: 3.18. guided by the spirit of God, speaking of the fulnes of God, maketh foure dimensions (as it were) so many parts of the grreatnes of God. I say, I wil a little consider how far these words relating to the word great, wil set out as part thereof the greatnes of God, or the nature of God up­on account of greatness. Once David saith God is great, and he praiseth God for or in consideration of his greatnes. What then may be this greatnes of God? I answer; First the essence of God is great, in regard of latitude, for he is immense.

Secondly, he is great in regard of longitude, for he is e­ternal.

3ly: He is great in regard of sublimity, for he is most high.

4ly: He is great in regard of profundity, for he is incompre­hensible.

Or if we take the word great (as sometimes it is used) for one of great power, dominion, and authority, here also we have [Page 12] some help from the four dimensions of the Apostle Paul, to under stand something of God, the Lord is great in regard of latitude for all things serve him from the highest Angel, to the least, and lowest worm. He is great in regard of Longitude, for of his King­dom there is an eternal duration. He is great in regard of Sub­limity, for he Reigneth with the highest, and most absolute pow­er. Also he is great in regard of profundity, because he ruleth not only bodies, but hearts, and ordereth the most inward thoughts and affections of all: neither is there any thing so hid­den, or secret, which the rod of his Kingdom, and greatness doth not penetrate. We may then understand somewhat by this word GREAT of God: but must stop our mouths with the close of the Verse Psal. 135.3. His greatness is unsearchable; or, of his great­ness there is no search. [...]. The Hebrew word doth properly signifie finding out, or searching after. The Septuagint, there is no end of his greatness, and so the vulgar latine: For therefore is no finding out of the greatness of God; because the end thereof, neither is nor can be found; for in deed it is not, there is no end of his great­ness. And therefore in all predications wherein GOD is the sub­ject, we must know that their force is in negation, and exclu­sion. As when we say God is a Spirit, we mean he is not a body, when we say he is a spiritual substance, we mean he is not a cor­poreal substance. When we say he is he is a substance, we mean he is not an accident. For properly a substance God, cannot be ac­cording to the nature of that Lative word; for a substance is that that doth stand under accidents, and bear them up, which asserted of the essence of God is blasphemy. Yet is that word substance often attributed to God, but by it we mean essence according to the greek word Ousia, [...]. Essence, or being but in God properly, there is neither substance nor accident.

Objection. But this may seem to deny God to be a living God properly, and indeed to aver God to be properly neither just, nor merciful, nor any thing which he is said to be in scripture.

Solution. For clearing up whereof, yee must know that God is most pro­perly Life. And he is every thing that he is without a Metaphor, for he is all that he is of himself. He is truly all that the Scrip­ture teacheth, and the Saints conceive him to be; but not in that manner, or measure as men or Angels conceive of him. He is all that we think him to be in our minds according to scipture At­tributes, [Page 13] and infinitely more. As now to speak of this Attribute Life; as life is considered in the Creature, it is a principle of o­peration: but in God all Attributes are his essence, and so is his life. Remember what I have said, (and so I shal come out of these briars,) that we have not words to set out God by, and if there were such a language found out, it would be worse then greek to us; we should not have the capacity to learn it; therfore with all humility let us blesse God for those discoveries of him­self, he hath been pleased to make; and for making our ears blessed to hear, and our eyes to see so much of God as we do.

I have but one question to answer, and it is upon occasion of my close of the former discourse. If it be so, Question. that God is so hid­den, that he is so above our reach, that such clouds and darkness are round about him, that he dwelleth in such eye-dazling unap­proachable light: why then (may some say) do you spend so many words about such a subject?

To whom I answer, that if we can catch but one jot of what hath been said, and make it our own: why then, Answ: we are made for­ever; if but the lest glimmerings of the living God be afforded to you, as your God in Christ, and yee are all resolved with David That it is good for you to draw near to him, and so yee purpose to do, and never to depart from him: why then I say let men, Ps: 73: 28: and Devils rage, and do what they can, yee are alive in God not only as Creatures, but as new Creatures; yee shal be carried as upon eagles wings, yee shal lye in the bosome of Life. Your life is hid with Christ in God. Collos: 3: [...]. Wonder not then that I have been so forward to expose my self to censure, and to speak of things that are not easily understood in any measure. Difficilia quae pulchra. There is beauty in these difficulties, and something I hope wil stick. All wil not I hope run over the narrow-mouth'd bottle. O draw neer to this living God, Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. They that do so forsake their own mercies. Study this Attribute of God, spend some time with prayer about it, and so much for the Explication as I have been able. Come we to the Application.

First, Vses of this Doctrine. The first Vse▪ then he is worth the coming unto by those that are yet afar off, and worth the keeping, and holding fast by such as have [Page 14] him. Draw neer to God therefore O yee sinners that are far from him: For loe they that are far from thee shal perish saith the Psalmist, Psal: 73.27. O cast not the law of this living God be­hind your backs any longer: Make not your wil, your humors, your lusts; your Law any more. Refuse not the Lord Jesus the Son of the Living God any longer, lest he be angry, and yee perish in the way. Reject not the Ordinances of Life, content not your selves with them as dead Ordinances, let them be to you the Ordinances of a living God. Take heed of a dead faith, as all faith is without works, Jam: 2.17. take heed of worshipping a dead God. Such as pretend to believe in God, and in works deny him, do in effect take away his life: their faith is dead, their works are dead, they have not a lively hope; they Worship a dead God. Every bodies God is no bo­dies God: A Traditional God, every bodies God, and that is no bodies God. Come to Christ that yee may have God who is life. And yee Saints that have him hold him fast, and chuse rather to dye a thousand deaths, then to forsake the living God.

Be circumspect, take heed saith my Text, we are in danger on every side; watch over your hearts, take heed of an evil heart, that is the cause of departing from God. If we have good hearts we shal never go away from God, it is impossible. And then in the next place (mark the words that I have read in my Text) an evil heart of unbelief: What is that makes the heart evil? Unbelief; this is the cause peoples hearts be evil, because they want Faith. And if that be a truth that faith (which comes by the hearing of the Word) is increased daily by it, as also by the administration of the Sacraments, and prayer; Then take heed of throwing away of gospel-Ordinances in these ranting times: Perkins 2d. principle▪ They that de­part from Or­dinances de­part from God: For this is the way to depart from the living God. In plaine English they that de­part from Ordinances, do depart from God. And they that live under them only as outward performances, do serve but a dead God. But Davids soul longeth for the living God, Psal: 42.2. My soul thirsteth for God, for the living God, and Psalm. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord: my heart, and my flesh crieth out for the living God.

Quest: But what is the summe of drawing near unto, and remain­ing with the living God?

I Answer. Ans. it is to live under the power an efficacy of those truths concerning the life of God held forth in the scriptures; some of which I have made known unto you in the Explica­tion of this Attribute of Life. For whosoever savingly know­eth that all things, even those that live not, are yet life in God: wil rationally conclude, that the fountaine is worth al dish­fuls, and that one God is worth ten thousand worlds. Go yee then (may a Saint say) to your wealth, and wit, and great friends, to the Nobles of the earth, and Princes; But the Lord liveth saith holy David, Psal: 18.46. and blessed be my Rock▪ and let the God of my salvation be exalted, &c.

The spirit of a man is lively, outward things are dead things, they cannot touch the soul, they are not fitted to the spiritual na­ture thereof. When all our hopes be dead touching the comfor­ting creature, they are alive in the living God. Even stones are life in God though they live not, their existences are in Gods Life, and by influence from it. What shal I say? I am as one over­whelmed with the glory of this Attribute of the life of God. Such as know this to be a truth that I have said wil shew themselves stark madd, if they forsake this fountain, this living God.

Ʋse 2.

And secondly, the consideration of this truth, that life is an at tribute of God: doth teach us that it must needs be of pretious account with him assuredly; Wo therefore to those who abuse it. What a fearful sin do they commit in the presence of God? they do vilifie this pretious Jewel which is honored with this digni­ty to be an Attribute of God.

But who be they that are guilty of this fault of abusing life? Quest.

I Answer, First, Answ: such as neglect to save life in regard of them­selves, and others, and that either in regard of body, or soul.

And Secondly, such as are ready to destroy life, both in re­spect of themselves, and others, and that either in regard of their outward or inward estate.

First, they which neglect to save Life, that make no account of that which is so pretious, in which so much of God appears. A [Page 16] living Dogg (saith Solomon) is better then a dead Lyon. And there is more (I say) to be seen of God in one blade of living grasse, then in the most pretious Jewel in the world. And the rea­son is, because it comes nearest to God, it hath life. I will shew you who they be that are negligent of the preservation of life, viz. First of their own lives.

Secondly, of the lives of others.

1. Of their own, such as are not careful to shun danger tend­ing to the hurt of life, as to be careless of the preservation of bo­dily health. Carelesse to avoid dangers: 2 To live like lazy drones idly in time of health, and prosperity; and not to provide for times of sicknes, and adversi­ty. Idleness and leziness: And therefore in the just Judgment of God, such do often feel the smart of it, Prov: 6. ver: 9.10. There is a description of them. How long wilt thou sleep O sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep. And then yee have this punishment, ver: 11. So shall thy poverty come as one that travelleth, and thy want as an armed man; and so want is his portion, Prov: 13.4. The soul of the sluggard defi­reth, and hath nothing. And besides the bitterness of poverty, there is often bitterness upon the spirit; even checks, and gripes, and groanings of Conscience, and a late and unseasonable repenting of their carelesness, and idleness, which is a kind of a Hel unto them.

Such also as bereave themselves of the comforts of this life; out of a wil to be rich, Covetousnes they wil even starve themselves, and go a cold, and honour not life which God hath communicated to them; such often pierce themselves through with many sorrows, and deny themselves necessaries; such wretches prepare a Hel for them­selves besides Tophet which is prepared of old. They are alwayes either carking how to get, or fearing lest they should loose, or grie­ving, and mourning when they have lost.

Secondly, such abuse Life as are negligent of the lives of others; 1 the poor may want bread, pine away with hunger, men regard it not. But for neglect of the life of the soul, who can be ignorant of the abuse of this precious Jewel Life, in regard both of them­selves, and others. Who can expresse the carelesness of Men and Women for their poor souls. O the neglect of the means of grace yea the contemning, and despising, and opposing the gospel: [Page 17] which is a ready way to bring a famine upon the place; Such a famine as Amos. 8.11. speakes of, not of bread but of the Word of God: Which is the greatest and sorest of all famines, Cap. 8.11. tending to the destruction of the soule, the life of which is in comparably to be preferred before the life of the body. Yet wicked people by their neglect, at least, of the good meanes of grace, if not o­pen opposing them, do deprive themselves and others of the food of their souls; By provoking the Lord to take away their Spirituall meat from them. When Eliah was taken up into Heaven, Elisha cried, my Father, my Father, the charet of Israel and horsemen thereof, 2 Kings. 2.12. But men are of another mind now, they think it no losse to be rid of the meanes of grace, and the Ministers of Christ. And no marvell men care not for the lives of the souls of others, they have no care of their own. O consider this ye Magistrates, Ministers, Husbands and Wives, Parents, Children, life is an attribute of God, the life of the soul is incomparably more pretious, then of the body. Therfore be not negligent either for your selves, or others of the meanes appointed of God, for the saving of poore soules, that are in danger to be destroyed in hell. So much for the first head in in this reproofe. Such as neglect to save life in respect of them­selves or others, either the life of the body or of the soule.

Secondly, And they fall more under this reproof and under 2 the sad effects, the wo pronounced; as are ready to destroy life, both their own and others, both in regard of soule and body, outward and inward estate: as may appear many Do, by what followeth.

1. Such as violently rush upon dangers that they might avoid, 1 to the destruction of their owne life, we read of Christ that when the Jews took up stones to cast at him: he hid himselfe, Joh. 8.59. Luk. 4.29, 30. and went out of the temple, &c. John. 8.59. And when as Nazareth they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong, he passing through the midest of them went his way. They abuse life ther­fore, which run upon dangers wilfully and rashly. 2

2. Such also abuse life this jewell, as by imoderat eating and drinking and surffetting do shorten their daies. As some have [Page 18] dyed in their Cups, a fearfull signe and brand of Gods wrath and displeasure against their sin.

3 3. Such as by intemperate courses and satisfying libidinous desires, Capell. wast their radical moysture, and thereby shorten life. It is noted by some that David was bed rid in or about the age that his Father begat him. This is a giving of our years to the cruel and our honour unto others. And it consumeth the flesh and the body: Prov. 5.9, 10, 11. First, the giving of a mans honour to another. Se­condly, their years unto the cruell. Thirdly, their wealth to strangers. Fourthly, the bringing of sorrow, and mourning upon themselves at last. And lastly, the consumption of the flesh and body of such intemperate ones: And thou mourn at last, when thy flesh and thy body are consumed.

4 Fourthly, When men give themselves to ungodly courses whereby they bring themselves into the hand of the Magistrate, and are cut off by his sword: as many (ye know) come to hang­ing by their wickednesse. And such shall at last be araigned for Murther, because they did that which did tend to the destru­ction of their own lives.

5 5. Such wicked men abuse life, as travaile with pain all their dayes, Job 15.20. To wit, men of an unquiet and restlesse spi­rits: The Originall word for a wicked man, signifieth an un­quiet motion; unquiet is his name, and unquietnesse is his, both practise and portion: alwayes are some raising stirs, and acting Tragedies. He travelleth with pain, he is in pain as a woman in travell: and whereas women that have hardest la­bour, are but in travell many dayes; some wicked men are in travell all their dayes; painfull throws daily; to bring forth mischief, which causeth death. O what an abuse of life is this! Cannot men be contented to go to eternal pain in Hell; but they must keep killing of themselves all the day long before they come there? Such have wo, sorrow, contentions, babling, wounds without cause, black and blew eyes: A contentious man never wants wo.

6 Sixthly, this is an abuse for life, when men from a cursed principle of Idolatry or Superstition shall abuse their bodies, and macerate their flesh: As the children of Israel sacrificed their children to Moloch in the Valey of Benhinnom: and as se­duced [Page 19] Papists whip and lash themselves, like fools as they are; to whom God will say, who required this at your hands? We read of Baals Priests, that they cut themselves with Knives, and Lancers, till the bloodgushed out upon them, c. 18.18. This is the effect of erronious seduced Consciences. We have read strange stories of Eremites and Anchorites: Of one I have read, that chose rather to be burnt than to save his life, out of Con­science of his Religion: As in the West-Indians, they will rather sacrifice their Children to their Hoggery Abamacho (the Devill indeed) rather then seem to be irreligious. O what sorrows have men brought on themselves and miseries; yea murthers upon others from erronious Consciences! Hence such woful doings of late in England, Scotland and Ireland: no consideration being had of the worth of life.

7. Wicked men abuse life, by their own active malice. And that diverse wayes: First, by entrapping themselves in those 7 snares, which they prepared for others. As Haman built a Gal­lows for Mordecai, and was hanged upon it himself, Hest 7.10. Many out of malice dig pits for others, and fall into them them­selves: Notable for this Writes the Psalmist, Psalm 7.15, 16. He made a pit and digged it, and is fallen into the ditch which he made: His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. So that many times none are grea­ter enemies to any others, whom they most malice, then such malicious persons are to their own selves. Secondly, when mens malice makes them to weary, and tyre out themselves to do mischief: we read of some, Jer. 9.5. That did weary them­selves to commit iniquity; and we know many that do even spend themselves out to nothing, to wreack their malice upon others: especially, upon such as are godly, and Religious. Wicked men are often cruell in over burdening themselves. The way of malice is often found to be a wearisome and de­stroying way to the actors themselves: The Author of that History, The travels of the old Patriarchs, Kings and Prophets; when he comes to write the motions of Antiochus Epiphanes, who was a great King, but of a most malicious spirit against the people of God. He observes that in pursuance of his bloody designs, he had run more hazzards, and taken more tedious journeys to [Page 20] satisfie his malice and reach his ambitious ends, then any of the Saints had done upon any command or service of God: Upon which consideration, he makes this excellent conclusion; That wicked men take more pains to go to Hell and eternall destruction, then godly men do in the way to eternal life and salvation.

8 8. Wicked men abuse their life by their over earnestnesse to avoid those troubles, which they meet withall in their life; their earnestnesse to avoid trouble, tumbles them into it. A godly man is described eating the labour of his hands, Psal. 128.2. That is, the very work which he doth feeds him: and before he hath any reward for his work, he findes a reward in his work. On the other side, the labour of a wicked man eats him: The la­bour of his hand, and the labour of his head, eat him out, Isa. 27.13. Thou art wearied in the multitude of thy counsels. The Pro­phet speaks there of the endeavour of the Caldeans to be rid of those evils, which are threatned to come upon them: and in chapter 57.10. of the same prophesie, the Jews are said to be wearied in the greatnesse of their way.

9 9. Upon their disappointment of their hopes, wicked men do (as it were) kill themselves with grief, when they cannot attain their end: as they do kill themselves with labour and sinfull care to attain their end. They use to hang between hope and fear, while they are at work: but when they see they tumble, and cannot come at what they would have, they fall into the Gulf of despaire and anguish of spirit: And also som­times in Gods judgment are afflicted with a fiercer pain then either of these, even with the gripes and gnawings of an evill conscience, for the evill they have done. This death shall be their portion after death, and follow some wicked men all the dayes of their life. A dreadfull sound is in his ears: Job 15.21. And sometimes (with Cain) they think every one that meeteth them will kill them; Gen. 4.14. And so God sets Cain's mark upon them, fear of heart and trembling of body. A fearfull heart and a shaking body, is often the portion of men that live in sin. Timor cordis et tremor cor­poris. Pareus. If ye compare the 2. of Habacuck 10, 11, 12. with Job 15. ye shall see this for substance, that when men live in sin, they provoke God either to take away their lives, or to make their lives miserable. Sometimes God taketh away that which they [Page 21] have ill gotten, and driveth them to dwell in desolate cities, and houses which no man inhabiteth; which are ready to become heaps, cursing the stones of the wall, and the timber of their houses. And if they do leave any thing, when they wretchedly dy, they leave it with the appurtenances (as one wittily said) to wit, the curse of God to have and to hold to their heirs, and chil­dren after them.

And as wicked men abuse this Jewel of great worth, life in themselves, in their readinesse to destroy it, or make it miser­able, in regard of their bodies and temporall enjoyments: so also in regard of their poor souls: They live so wickedly, so prophanely, so disobediently to God and his Word, that they provoke God to take away the means of grace from them, or to give them up to a mind past feeling, and to bring upon them a famine of the Word, the greatest of all judgment, except a re­probate spirit, and mind void of judgment under the Word.

And Lastly they fall under this reproof and wo, that abuse the life of others by oppression, when they throw down the right of others and thrust them out of doores to set their own nest on high, their Tabernacles are Tabernacles of bribery, Job. 15.34. and their houses are full of blood, which the earth shall not cover, Et vae, vae, vae, illis qui causa sunt quod ec­clesiae sine ministris et verbo relin­quuntur Lu­ther. but it shall ly as a record upon the file to be brought forth against them at the last day. And some abuse life grossely by murther, of which crying sin, I think it not needful to speak now. To conclude this use; Wo to such as endeavour to drive a way from poore people, the word of God and Ministers ther­of, they are guilty of abusing life in regard of others in a very high measure, the blood of poore souls that dy, and perish for want thereof, will be required at their hands: and also at the hands of such wretched formalists & clawbacks of the Ministry, as do not do their utmost in sincerity for the salvation of poor soules. We now come to an other Use: Is it so, that life is an attribute of God, and such a jewell as hath been shewed: Ʋse. 3 then it must needs follow, that it is a worthy thing to be instruments of preserving life, and of saving people from death and destru­ction: The [...] [...]herefore are worthy of honour, that have been the preserved of our temporal lives; but especially such are worthy of [...] honour, whom God makes instruments of work­ing, [Page 22] and preserving spiriual life: As in 1. Tim. 3.1. This is a true saying, 1 Tim. 5.17.18 if any man desire the office of a Bishop, he desireth a good work, or a worthy work. And a promise of great reward is made to such as turn many to righteousnesse, to wit, to shine as the starres for ever and ever, Dan, 23 1 Pet. 5.4. and when the chief shepheard shall appear, such shall receive a crown of glory that fadeth not away: which may be matter of com­fort to them in their calling. O, to preserve men from hell it is a worthy, an honourable work: to be instruments of conver­ting, and bringing souls to the Lord, to live with him for ever the life of glory; is a work that calls for great respect to the workmen: and how they have it let God judge.

4. Ʋse.Fourthly, We are now come to a Use of exhortation, that we be all carefull of life, of our own life, and of the life one of another, of bodily life, and of the life of the soule, for such a life, and death too there is, as may be gathered out of Mat. 10.28. And fear not them which kill the body, and are not able to kill the soule: but rather fear him which is able to destroy both body and soule in hell: ye see mention there of killing and destroying the soule as well as the body: Now in the prosecution of this use of ex­hortation I shall lay before you some motives and considerati­ons.

1 As first, Gods example, who hath Provided many good things for the preservation of life; as Food, Raiment, Physick; and shall we be carelesse of that which God hath been so careful about? This cannot but be construed high contempt of this je­well of Life. But now let us be like God, who hath so provi­ded for the preservation of life; so let us for the lives of our selves and others. And for the life of the soul, what a deal of pains and trouble hath God and his Son Jesus been at, to re­deem it from Hell and Death? God about this, sent his only Son into the World, to dy a most shamefull and painfull death. He hath suffered many of his choice and eminent servants to en­dure exquisite torments, that souls might be saved from death. And therefore let this prevaile, let us be herein like unto God; do all that we can to preserve life, and to save souls. Let us be rich in good works of this nature; that is, in saving life, and give comfort to those that have none. For otherwise we shall not shew our selves to be like to God. And the cry of the dying will enter into his eares.

Secondly, consider the necessity of this work of saving life. 2 The body without life stinketh, now God may have glory by its living. The dead go downe to the pit of silence. The grave cannot praise thee (saith Hezekiah) death cannot celebrate thee. They that go downe into the pit cannot hope for thy truth. The living, the living, he shall praise thee Isa. 38.18.19. If we do not what we can to preserve life, we do (as it were) bereave God of that honour which he might have in our life, and in the lives of others. We have a proverb, make much of your selves, good folks be scarce. This hath some place here, if it could be thought and spoken with holy gravity and seriousnes and in the fear of the Lord. Ye that fear God, make much of your selves and one another, do what ye can to preserve life, and to make your own and each others life comfortable; that God may have the more glory by you.

Thirdly, Consider the excellency of this vouchsafement of 3 life: Shall a Prince give me a Diamond, and shall I cast it into the dirt? Why the God of heaven hath given me the attri­bute of himselfe at least analogically; viz. life. And seing I have such a jewell I should be carefull to preserve it. Not as an Epicure or Atheist that would fain live, because he knoweth no other happinesse but this life; but that I may glorifie God, who is worthy of all, and much more, then men or Angels can say of him, or do, to the setting forth of his praise and honour. And thus much concerning the first Proportion or Doctrine, Of life commu­nicated to na­ture. that life is an attribute of God.

Now I come to the second, viz. that it is a communicable one, to mankinde and other creatures. So we read Gen. 2.7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And Act. 17.25. Seeing he giveth to all life and breath and all things: and vers. 23. For in him we live, and move, and have our being. And a most transcendent life, in comparison of the life of Plants and Beasts, hath God imparted to mankinde: a reasonable soule full of excellencies. Yea, so liberall hath God been in the com­munication of this gift, as that even inferiour creatures have their portion; though in an inferiour degree to mankinde: Unto whom God hath vouchsafed a greater dignity in this re­spect, [Page 24] then to any of his corporeall creatures else. In that he was created after the image of God, to have rule and authority over the other creatures Gen. 1.26. And God said, let us make man in our image, Pronaque cum spectent ani­malia caetera terrā os homini sublime dedit, caelumque vi­dere jussit, et erectos ad sy­dera tollere vulius Ovid. Meta. after our likenesse: and let them have dominion, over the fish of the Sea, and over the fowl of the Aire, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Yet I say, although man in his creati­on was far more glorious then other creatures; other crea­tures had life too: Gen. 1.20. and 24. verses: there were moving creatures that had life, and living creatures after their kind, Fishes, Fowls, Cattle and creeping things.

Now therefore mankinde that hath received such a great be­nefit at the hand of God herein, ought to be thankfull to God for this gift of life: and carefully and conscionably to endea­vour to live to the glory of God the giver of it: But O the wonderfull ingratitude, and unthankfulnesse of mankinde to­wards God for this favour of his; the multitude of men do quite contrary, give up themselves to live altogether to his di­shonour, smite him on the face with his owne benefit, delight­ing in all manner of sin and ungodlinesse; whereby they make themselves strangers from the life of God, perverting and altering their creation in respect of the end thereof: For whereas God created men for his glory, Ephes. 4.18. Isai. 43, 7. they live to his dishonour: and where as all other creatures (the evill Angels only excep­ted) keep their first station, continue obedient to their Crea­tor, (as you may read at large Psal. 104.5, 6, 7, 8, &c.) Man­kinde is rebellious, and in the way of disobedience against his Creatour; for which rebellion of his, he must be sure to smart: for the most gracious God will not by any meanes clear the guil­ty; but in his justice will surely reward them to their face ac­cording to their wickednesse, and although he may deferre his judgements for a time, Exod. 3, 4.7. Deut. 7.10. Prov. 11.21. 2 Thes. 1.9. yet they shall be sure to meet with them at last. They shall not be unpunished alwayes, if not in this life, yet in the life to come they shall be punished with everlasting destruction, from the presence of the Lord & from the glory of his power. They that receive not the love of the truth that they may be saved, but have plea­sure in unrighteousnesse; shall perish, shall be damned.

The Second Use teacheth us, that sith God hath given me life I should not vex my selfe with carking, and caring, 2. Ʋse. about means to maintain it; God will provide means for the susten­tation of life, for all those that by a true, and lively faith can rely upon him; yea assuredly, For the life is more then meat, and the body then rayment. Mat. 6.35. Is it not? (saith Christ in that place) doubtlesse it is, Therefore take no thought for your life what ye shall eat, nor for the body what ye shall put on. Luk. 12.22. If God feeds the Ravens, and cloaths the Lillies, will he not feed and cloath his faithfull servants? Yes undoubtedly, for he hath promised not to fail, or forsake them; Heb. 13.5, 6. For he hath said I will not leave thee, nor forsake thee: so that we may bold­ly say, the Lord is my helper, and I will not fear what man shall do unto me: They shall want nothing that is good for them, for there is no want to them that fear him, the young Lyons want and suffer hunger, but they that seek the Lord shall not want any good thing. Psal. 34.9, 10. Ʋe­rily they shall be fed, Psal. 37.3. and God shall give them the de­sires of their heart, ver. 4. and in the dayes of famine they shall be sa­tisfied: which may be matter of unspeakable comfort to the poor Saints of God. It was the resolute faithfull speech of one Elizabeth Yong, a Confessour mentioned by Mr. Foxe in his Book of Acts and Monuments in the latter end of the History of Queene Mary, When they threatned to starve her, quoth she, If ye take away my meat the Lord will take away mine hunger. O Tast and see that the Lord is gratious: Blessed is the man that trust­eth in him Psal. 34.8.

And thirdly, it is every mans part to take notice of the be­nefit which he hath received at the hands of God; 3. Ʋse. Molives to live to Gods glory. and to walk thankfully towards God in the use of it, by a carefull endea­vour to live to the glory of God. Let us, every one of us dili­gently labour to performe this duty. For first, it is a just thing in respect of God, it is meete that God that hath given us life, 1 should be honoured in, and with our lives. Let us not live to eat, and drink, and ly downe, and rise up to play, to please our voluptuousnesse; or to work to please our lust of cove­teousnesse: but let us glorifie God in our lives, fith he hath given them to us.

Secondly, it is a necessary thing in respect of our selves, for 2 if we live not to Gods honour, but walk on in the way of sinne [Page 26] we shall live to our one shame and eternall destruction most as­suredly.

Thirdly, It is a profitable thing both in respect of our selves 3 and others. For by living to Gods glory, we shall gaine to our selves glory, and be matter of good example worthy the imita­tion of others: And this is praise worthy to give good exam­ples. It is commanded Math. 5.16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heaven. And 1 Pet. 2.12. Having your conversation honest a­mong the Gentiles that where as they speak against you as evill doers they may by your good works which they shall behold, glorifie God in the day of visitation. And as it is profitable to others, so also to our selves abundantly. For as ye sow, so shall ye reap, if yee sow to righteousnes, your name shall be spoken of with honour when ye are dead and gone. The righteous shall be honorable both in their lives and in their death. And therefore while we live let us live to the glory of God, that so it may befall us, that we may have honour in life, a sweet name after death, and that we may be good examples to them amongst whom we live, that they also may glorifie God, when God shall visit their soules in mercy. Then will they (with David) blesse the Lord that gave us a life, and blesse us, and our good examples: as he did the Lord that sent her, 1 Sam 25. and her, and her good councell.

But how should a man live to Gods glory may some say?

Quest. Answ. I Answer, in the performance of these three particular du­ties.

First, He that would live to Gods glory must shun all man­ner 1 of sin and sinfull wayes: he must forsake those contrary courses that tend to Gods dishonour: you must know what God can not abide, and lay that aside. Pro. 8.13. The fear of the Lord is to hate evill, pride and arrogancy: and the evill way, and the froward mouth do I hate, saith wisedome there. Now, would you glorify God, then hate evill, lay aside your pride, and let not arrogancy come out of your mouth: and so Prov. 14.16. A wiseman feareth, and departeth from evill: evill courses must be forsaken, yea evill men that worke wickednesse: for both read Psal. 141.4. Incline not my heart (saith David) to any evill thing to practice wicked workes, with men that worke iniquity, and let me not eat of their dainties: both evill workes, and evill workers must [Page 27] be shunned, by such as would live to the glory, and honour of the Author of their life.

Secondly, Such must carefully set, and settle themselves to 2 the workes of holinesse, and righteousnesse, every one in his owne particular person; dilligently endeavouring to walke holily, and uprightly towards God and the world. That ye may be blamlesse, and harmlesse, the sons of God, without rebuke, in the middest of a crooked, and perverse nation, among whom ye shine as lights in the world, saith the Apostle Paul. Phillip. 2.15.

Thirdly, We must labour all that we can, so much as lyeth 3 in our power, to provoke others to the wayes, and workes of godlinesse; especially those that are any wayes allyed, or re­lated to us, either in regard of kindred, or acquaintance, or a­ny such like respect: as in the verse following my text, viz. Heb. 3.13. But exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfullnes of sinne. And chap. 10.24. And let us consider one another to provoke unto love and to good workes. This is a speciall way to glorifie God in our lives, to exhort one another, to provoke one another, to love and to good workes. If people instead of provoking God by their sinnes; and provoking one another to wrath by speaking and doing such things as they know they cannot beare; Would study this commendable kind of provocation; we should have a sweet time of it. In Isaiah 2.3. it is prophesied, that many peo­ple should go and say, come yee and let us go to the mountain of the Lord, &c. O that this prophesie might be more and more fulfilled a­mong us. In the use of these helpes, we may some what, live to Gods glory, which who so doth; God lives in him, and he shall live with God for ever. Because I live (saith Christ Joh: 14.19.) ye shall live also.

The third proposition in this attribute is:

That God in respect of his attribute of life is infinite and incompre­hensible. This is evident in divers respects. Doct. Reas. 1

First, because Gods life is independant, he hath life in himself; he received it not from any other. The Father hath life in himselfe John 5.26. Whereas the life of creatures depends upon him Deut. 30, 20. He is thy life and the length of thy daies saith Moses there. And further as ye have heard already, out of Acts 17.20 and 25 verses In him we live, move and have our being. God liveth (I say) of himself.

Reas. 2 Deus est ita perse vivens ut ipse sit vita sua Zanch.Secondly, Because life in God, is not a part of God, but his whol essence, life is but apart of man, the bond or tie that knit­eth the two essentiall parts viz the body and soul of a man to­gether. But it is not so in God. 1 John 5.10. this is the true God and eternall life. Life and God is all one.

Reas. 3 Thirdly, Because God in respect of his life, is eternal; there­fore by an excelency he is termed the living God. Dan 6.26. Da­rius is made to confesse that he is the living God and stedfast for e­ver. And so Nebuchadnezzar before, to wit, Cap. 4.34. honoureth him that live, 1 Thes. 1.9. Heb. 9.14. for ever &c. And in this regard he is said, Only to have immortality 1. Tim. 6.16. He is called a living God to distinguish him from all those other things that are said to live: His life being eternall, as well as his whole essence, and of himselfe. These are the three Reasons.

Ʋse. 1 First Therefore (to make some application) we may learn, that there is no want nor defect hereof to be found in God. God hath such a life, as ever was and ever will be the same. How greatly then do they abuse the Majesty of God, who fain God to be like the gods of the heathen? A deaf, a dumbe idole, a thing without life, as a senceless creature that under­stands not the ways and works of men, who imagine God to be so confin'd to one place in respect of the powers of life, as that he sees not, nor knows not what is done afar off, Job 22.13.14. ‘And thou saist, how doth God know? Can he judge through the darke clouds. Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of heaven.’ Hereupon wicked men are encouraged to go on in their sinfull way, Psal. 10.13. Condemning God in their hearts, &c, Thinking God 'cannot be present at all times. But alwayes they are de­ceived. Jer. 23. [...]3.24. Am I a God at hand saith the Lord and not a God a far off. Can any hide himselfe in secret places that I shall not see him, saith the Lord, do not I fill heaven and earth saith the Lord? And they shall find it to their sorrow as the last, when God shall come to render vengeance to them for their wickednes. O how wofull will their case and condition be! Deut. 32.39.40, 41.42. When God doth lift up his hand to heaven and say, I live for ever, then vengeance is not far from falling on the backs of them that go on their wickednes, If he be a living God those that live in a sinfull way shall dy. The soule that sin­neth [Page 29] shall dy. Ezekiel 18.20. It is a fearefull thing to fall into his hands, that is a living God. Heb. 10.13. Therefore methinks, sure, ye should take heed of God. If ye have never so many adversa­ries in this world, they may all die, and then ye need feare none of them: But this God that is the adversary of sinnes, is a li­ving God. Wo to them that doth act as if God did not see them.

Secondly. Seeing the life of God is infinite &c. it teacheth Ʋse. 2 us that God can give life and that in abundance both temporal and eternal. And therefore though God take away the lives of his people and they dy with men, yet they shall live for ever with God. And this Job comforteth himself with, Job 12.58. Psal. 16.5.10 12. and Da­vid. And in Psalme 36 9. He maketh Gods being the fountaine of life, the ground of his joy and comfort. For with thee is the fountaine of life, in thy light shall we set light. Christ's being the reserection and the life is used, John 11.29. to comfort Martha. And John 14 19. to Comfort all the Disciples. Because I live, ye shall live also. So long as Christ liveth his members live, So long as God liveth so long, shall the Godly live. The people of God that now ly in the grave are alive in God and Christ. All are alive in God that are dead and shall be brought forth of their graves, like toades out of their holls. But the Saints shall be brought forth by Christ as their head to live with him in glory.

Thirdly, Let Christians stand and admire the excellencie of Ʋse. 3 Gods Majesty in this Attribute, his infinite and incomprehen­sible life. That hereby we may 1. be humbled and made low in our own eys: 2. Lively in Gods service. And 3. to rely upon him for life and all necessaries thereunto belonging. If we can be cared for so long as Gods life shall last, we need not care for any thing afterward. I speak it with holy disdain to all them that know not the life of God. Tis true, the life of a Christian is a life of trouble: at best a mixture of evill with good. But Gods life is infinite and eternal. Hence it is, that the loving kindness of the Lord is said to be better then life; because when life departs, we live for ever in the living God. When we leave the world, and are no more seen here, we have a dwel [...]ing place in God for ever. David is alive in God still though his flesh see corruption. Let us rely upon the living God. Put not your [Page 30] trust in Princes, for their breath goeth forth, & their thoughts perish. Nothing can do you either good or harm, but the living God, that killeth and maketh alive. All things shall be as it pleaseth God, let men say and vow, and plot, and confederate till their hearts ake. O that we could learn this Doctrine, sa­vingly, That Gods life is infinite and incomprehensible.

WE have formerly propounded unto you three things to be observed upon each particular Attribute; the 1. whereof was, to shew you that such and such a thing is an Attribute of God. Now from this place of scripture which I have now read unto you, ye may learn that goodness is an At­tribute of God among many others.

Triplex in Deo bonitas spectari potest, naturalis, mo­ralis & boni­tas, benifi­centiae quae & benignitas dicitur.The word passeth under many acceptations, and is vari­ously taken in Holy Writ: Somtimes for an increated, som­time for a created goodness. Somtimes for naturall goodness or the due proportion of a thing unto the rule thereof, as a good tree, and good fruit, and good money, and good wine, and the like. Sometimes in a moral sence goodness is taken, and so created goodness is only (of and among creatures) to be found in men and Angels: for in other creatures there is only a natural goodness to be found, or at most, an usefull, as by the skill of man may happily be effected. That properly is called moral goodness which is the essential integrity of the image of God: that is, the conformity of the understanding and will, and of all qualities and virtues, thoughts, endeavours, and acti­ons, whether internal or external, with the rule of goodnesse, to wit, the holy law of God. This created goodness, although it be not any longer in its first integrity; yet in such as are re­generated; it is in some measure restored, by the holy Ghost [Page 31] and the work of regeneration. Less. de div. perf. pag. 52. There is a ge­nerall or natu­ral goodnes in creatures, and a more special or moral goodnes. Perk. Case of Conseience. [...]. And many good men and good works do we read of in scripture. But this is not that goodnes that I am now to speak of, either as in men, or as an attribute of God. Although this acceptation also of the word good, be to be spoken of, when I shall have finished this, viz. The Morall Goodnesse of God, or his holiness or chastity (as some stile it.) But besides these two acceptations of the word good or goodnesse, viz. naturall and morall; there is a third, which is usefull goodnesse, as the Greek word used for it doth signifie. And this will be found to be another attribute of God, and shall be spoken of in due time. There is yet a fourth, viz. when the Word is taken for Mercy or sweet compassion, which also in regard of God, is to be referred to the attribute of Mercy. For the present my work is to speak of the application of this word good or goodness to God, according to the first acceptation, viz. as it is taken for natural goodnesse: which some call the perfection of God to distinguish it from moral goodness, which is sometimes also called perfection, though usefull goodnesse or benignity never hath that name put upon it, nor mercy neither. Yet all foure have passed under this general word Goodnesse, as were easie to shew if it were to any great purpose.

The words which I have chosen to make my Text, do seem to me to speak of this natural goodnes or perfection of God. And I am much confirmed in mine apprehension, by the concurrent judgment of Tremelius, so far as I can understand him. For in his short Notes upon this place, upon these words tota bonitas, all my goodnes; he hath these words in the margin, id est gloria ut vers. 18.22. that is, my glory, referring to those verses, where mention is made of the glory of God, that is, the Essence or per­fect being of God: which Moses unadvisedly did desire to see, v. 18. which is by God himself called his Face, v. 20. And he said thou canst not see my face and live. And v. 22. it is by God himself called his glory. And it shall come to passe, that while my glory passeth by I will put thee in a clift of the rock, &c. And the same Tremelius up­on the words in 23. v. Thou shall see my back parts, hath this short Scholia (aliquam gloriae meae imperfectam imaginem) some imper­fect representation of my glory. And upon these words, but my face shall not be seen, his note is, ipsissima mejestas mea retecta, my very hid­den Majesty. So that (me thinks) goodnesse in this text, cannot [Page 32] be understood, either of the Moral goodnesse of God, which is his holinesse, or of the usefull goodnesse of God, which is his benignity, or of that sweet inclination in God to succour such as be in misery called somtime, the mercy of God, and somtime also the goodnesse of God (as well as holinesse and benignity: Therefore it remaineth that they be understood of Gods natu­ral goodness or perfection.

The words are an answer unto a demand of Moses, proposed as may be seen, v. 18. And he said, I beseech thee shew me thy glory. A request somewhat like unto that motion which Peter made, Mat. 17.4. Then answered Peter and said unto Jesus, Lord is it good for us to be here, if thou wilt, let us make here three Tabernacles, one for thee, Ipsissimam majestatem tuam, ab ima­ginibus nudam admajorem rei confirmatio­nem. Trem. in vers. 18. and one for Moses, and one for Elias: of which motion the Holy Ghost bears witness that he knew not what he said Luke 9.33 And so indeed may it be said of this request of Moses here, he knew not what he desired. He would fain have seen the very Majesty of God without representations or shapes; which had God granted to him, he had been consumed in a moment: and so God tels him, v. 20. And he said, thou canst not see my face, for there shall no man see me and live. The thing which Moses would have, was to see God as he is in himself; which would have been a terrible and destructive sight unto him. But because Mo­ses made that request to a good end, (to wit, the confirmation of his Faith) and from an honest and good heart: God passeth by his unadvisednesse. And so he tels him what he should not see, and condiscends to shew him a gratious reason. ver. 20. And then what he would do to gratifie him, and to satisfie his desire as much as was fit, partly in the words which are my text viz. ver. 19. and partly in the three last verses of the cap. The summe of Gods answer in the affirmative part thereof is. I will put thee in a cleft of the rocke where thou shalt stand in a place by me, and while my glory, or my goodnes (which is all one here) Passeth by, or before thee; I will cover thee with my hand. So that you may easily perceive what is meant by this tota bonitas Dei, by this all (or) compleat goodnes of God, which Moses could not see fully, but in part, the back parts onely of Jehovah: It is the naturall goodnes or perfecton of God. I will leave the words under this more Paraphrase, as if God should say Moses, I wil do what I can for thee seeing thou meanest well, I know thou hast [Page 33] a good heart, and that it is to a good end, that thou desirest to see my glooy. Thou wouldest be confirmed more in thy faith that thou mightest be the fitter to lead a long my people. Thou desirest to see mine essence without shape or forme and represen­tation; But that cannot be granted. No man shall see me and live, that is, while he liveth here. Thats reserved for glorified saints to feede their eyes with unutterable delights in beholding my glory. Thou wilt be better like me when thou shalt see my face. 1. Joh. 3.2. Thou shalt one day be like me, for thou shalt see me as I am. Thou shalt then be holy as I am holy, and happy as I am happy (according to the capacity of a finite, though glorified being) Thou shalt see the divine nature. But now content thy selfe to see my back-parts for my face cannot be seen, to see me as Abraham saw my day, viz. in the promise. To see me in mine, ordinance of proclaiming the name of Jehovah before thee, In all my glorious title and attributes, behold me, The natural goodness of God argued from his being the effici­ent of all crea­ted perfections. as thou shalt shortly heere them made mention of. Thou also shall see me in my providences, Yea in some formes viz. of cloudes and fire and noise of trumpets and a sound of words thou shalt see me: But my face cannot be seen. All my goodnes and natural perfections, thou a creature art uncapable to see, yea to under­stand, to see with the eye of thy mind. Goodnes then as it signifies perfection is (ye see) an attribute of God. Magis & minus dicuntur de di­versis, ut acce­dunt proprius vel longius ad aliquid quod maxime est tale Greg. de Valen. 1 Tom. 86. Quod est maximum in uno quoque genere est cau­sa aliorum in illo genere, ut ignis est causa omnium Calidorum. Arist. 2. Metaph. tex. 4. Good­ness is twofold uncreated and created; uncreated is God himself, who never had beginning, and who is goodness it self, (he speaketh of his naturall goodness) because his nature is absolutely and perfectly good, and because he is the Author and worker thereof in all things created. Perk. 2. vol. 2.2. B. Bonitas naturalis in Deo est excellentia naturae divinae, per quam habet omnem perfectionem in toto genere entis unde etiam complectitur sanctitatem & benignitatem ali­aque divina attributa, quatenus ad naturae divinae perfectionem spectant. Lessius de bonitate Dei naturali, c. 1. in libro 7. de perfect. div: Deus non habet perfectionem suum ab alio, sed a se tantum, ipse enim & prima perfectio. Idem Per viam sive modum affirmationis à posteriori & ex consequenti possumus etiam pervenire in cognitionem perfectionum Dei, juxta illud: In­visibilia Dei à creatura mundi (boc est ab homine) per en quae facta sunt intellectu conspiciuntur Vigue: Granat. de Myst. sanct. Trin. 251. This to­tum bonum of God, is that excellency of his nature in regard whereof he hath all perfection in toto genere entis as the School­men say. This attribute comprehends all other attributes whatsoever, as they have respect to the perfection of this di­vine nature. Now to demonstate this natural goodnes or per­fection of God, (who is so good that he cannot be better) I will, fetch an argument from the gradations of things accord­ing to perfection in this manner. There is in the nature of things somthing which is best, most true, most noble, the prime being, and which is the cause unto all other things of that goodnes that they have. There are entities more or lesse noble [Page 34] (as we have continual experience) Now more and lesse are said of things diverse, as they come neerer, or are more remote from that which is the rule and especially and perfectly such. And this is God, the first efficient cause of all created perfecti­ons, Per quod u­num quodque est tale illudest magis tale. A second argu­ment or reason of Gods perfe­ction. Non ex vi ul­lius causae sed secundum su­am quiddita­tem atque adeo ex se, &c. which are more or less excellent as they come neerest or are most distant from the goodness or perfection of God If all the goodnes natural that is wrapt up in the essence of all creatures, Angels, men, beasts, Fishes, Fowls, and what ever else hath a place in the creation, were gathered into one goodnesse or per­fection, God would infinitely transcend it. And the reason is because they have all they have from God. God is the everlast­ing fountain of all the goodnesse in the world, all Candles are lighted at his Candle: and by what any thing is such as it is, that must much more be such: likewise the perfection of God must be most compleat, because he is the ipsum esse of himself. O­ther beings hang upon the being of God, and did he not uphold them, they would fall to nothing presently. But as for God, he is of himself, before the mountains were brought forth, saith the Psal­mist, Ps. 90.2. Or ever thou hadst formed the earth and the world: e­ven from everlasting to everlasting, thou thou art God.

The former argument was strong. For sith God doth most perfectly act he must needs be most perfect and good in all his actings, and therefore a most perfect entity or being. But this second reason is more convincing. He is God of himselfe, and not by the procurement of any other. Many other things, even to the dazling of the eys of your understanding, might I say of this goodnes of Gods nature, and being: But that I am loath to puzzle you with darke things, and notions, lest the words spoken by the Lord to Job, cap. 38.2 should be applied unto me. Who is this that darkneth Counsell by words without knowledge?

Only those 4 reasons which Lessius bringeth out of Dionysius his 13 booke de divinis nominibus I shall briefly lay before you, to make it yet more plain, Reasons out of Dyonisius. that naturall goodnes or perfection is an attribute of God, and infinitly and incomprehensible in him.

First Because he is perfect of himselfe, whereby is signified 1 that he hath not received his perfection from another, Qui est [...]. either as from an efficient cause or as from a formall cause, as it is done in creatures; but he hath all perfections in him from his most simple essence alone. Where his perfection doth not arise from the heaping or gathering together of many things, as in crea­tures, of which not one can be said to have in it selfe perfection: But from one most simple being, which is himselfe; and so of him, according to every kinde of perfection he is most perfect.

Secondly, Because God is more then perfect, that is above 2 & more excellent then any perfection that can be possibly, Est [...]. con­ceived. For nothing can be, thought upon by any created mind, so great, noble, or excellent, but God is infinitly more excellent, and greater.

Thirdly, He containing in himself by his own essence, all 3 things and truths naturally, without either seeing, hearing or argument: cannot be more or lesse excellent at any time, Non potest augeri vel mi­nui. but is still the very self same.

Fourthly, He is so full and more then full of all good things, 4 that as a living fountain not to be drawn dry, he doth abound, Assiduè omnia suo influxu perfecit. [...]. by his giving out unto all creatures, and that daily and hour­ly, which otherwise would vanish in a moment. He aboundeth (I say) with one and the same unminishable giving, by which he perfecteth all things perfected, and filleth every thing with a goodnesse fit for it.

Whence it appeareth that God is the author of all naturall perfection and supernaturall also. In all things from the high­est, and those next unto himself, unto the lowest of all, both in creation and providence he is present. Math. 10.29. Are not two sparrowes sold for a farthing, and one of them shall not fall on the ground without your father saith Christ to his disciples. Gods beames of goodnes do reach to all creatures and actions, not only once when he made them, but daily and continually. He Ʋse. 1 is first in every action. None hath first given. Now I say, hath first given to him, to be by him, recompensed againe. Who hath done it? Paul challengeth any to shew, if they can such a thing, Rom. 11.34. whatsoever generall goodnes there is, either by creation ro by ordination, it commeth from this perfect fountain. James 1.17. Every good gift and every perfect gift is from above and commeth [Page 36] down from the father of lights, with whom is no variablenes nor shadow of turning.

First the substance of each creature hath its goodnes and per­fection, be on this good being of God and in this regard, saith Mr. Perkins (whose waies I will use, least I should be accounted a blasphemer, as out of ignorance and malice I have often been for no more cause) Every creature is good, partly by creation, and partly by ordination. Perkins in his Preface to his case of consci­ence. By creation, it is that the substance of each creature, as of the Sun, the Moon, the Earth, Water, Meat, Drink, &c. is good. Having the being thereof from God. Hence also, the essentiall properties, quantites, qualities, actions, and inclinations of the creatures, in themselves considered, withall their events are good. Things again do take unto them the condition of goodnes, not only by creation, but also by Gods ordination, whereby they are directed and appointed to some certaine uses and ends. Thus the evill conscience, hell and death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves and to us they be evill.

And it must needs be so; Because (as we began this use) God is the author of all things & actions, and his nature is ab­solutly and perfectly good. All things that come to passe in the world are the fruit of that goodnes that is essentially in God. I meane as they are naturall actions, for I speak not now of the moralitie of them. And therefore that doctrine of generall re­demption (as it must forsooth be called) so much cryed up of late by some apostates and self conceited men; Doth disco­ver it selfe to be a meer sottish opinion, And very much below the heart and judgment of a man that is a sound Christian, or indeed learned. For my part I cannot possible see God to be an infinite perfect, and first-cause, if this doctrine be true and sound. I have been almost thirty years enquiring for one Rea­son that I cannot Answer; and have not yet met with it. But some may say this is strange doctrine, that all things and crea­tures be good: What is the devill good too? we are sure he is called that evill one or wicked one. Peccatum na­turae, Et artis In peccato nihil posi­tivum. 1 John. 3.12. To which I Answer, that God did not create the Devil as he is considered a Devil, but an Angel. The soundest and most judicious, both Theologicians and Metaphysicians do hold that sinne is a De­fect and hath in it nothing positive.

If ye be acquainted with the nature of the word Peccatum, sinne, as it is to be found in nature and in art, ye will easily be satisfied in this thing It is in both when they do not attain that end for which either of them doth operate. As in nature, which never intendeth a monster, yet sometimes such a birth comes: And in arts both liberall and mechanicall; Often times faults and sinnes do happen. And a Physician doth som­times kill when he should and would cure. And a Carpenter somtimes spoyles his timber in hewing or cutting it, which is a fault. And so it is concerning the peccatum's committed dai­ly against God's law. There is a defect, a swerving from the rule. (Sin as the Apostle, John saith. 1 Epistle. 3.4) is an anomie, that is a want of confirmitie to the law of God. I have shewed you before now, of Adams fall, that three things are to be con­sidered in it, and in him first: Viz. the substance of his body and soule, the faculties and powers of his body and soule, and the image of God consisting in a conformity of the affections and powers to Gods will. So that as in Musick when the instru­ments are out of tune, there is discord, which is the want or abscence of harmony, which we may call disharmony. So is it ni the sinne of Adam, there is only the want of conformitie in the powers of the soule. There is present substance and facul­ties of soule and body: But one question more. Is there not sin besides the want of conformitie in the powers of the soule to the law of God, something else viz. an habite or presence of evill? I Answer. If sin be considered by it selfe in its own na­ture, Sinne is not an inclination or action, but a want. But if we consider it with its subjects, it is an evill inclination or a­ction. As it is an action to take away a mans life, to wit to move the body to lift up the weapon, &c. So it is no sinne properly for then the executioner that takes a way the life of a malefa­ctour should sinne in so doing. It is therefore the disorder and aberration in the action that maketh it a sinne. The nature of the sinne then lies not in the action but in the manner of doing the action, and sinne properly is nothing formally subsisting, but its a want of that which ought to be or subsist, partly in the nature of man & partly in the actions of nature. So that still it remaineth a most certaine truth, that God is the creatour and ordainer of every thing and action whether it be good or evill. [Page 38] It is true lust doth draw the heart away from the service of God. And James 1.14. Every man is tempted when he is drawn away of his own lust and intised, and to intise or draw away is an action that cannot proceed from a meere privation. But this is still by reason of the subject in which this defect is. But I supose I have said enough to give satisfaction about this thing. And to return, to close up my use, That of things and actions, na­turall and supernaturall, God is the author and Orderer.

Ʋse 2 And Secondly Saith, God is so good and perfect, because he could not else be God if he were not so. Let this be treasured up as the first truth of all, God is perfect, there is no defect in him. If this were not, nothing should be. As if the heavenly bodies do not move, there is no motion heere below; So if God had not a perfect being, nothing could ever have been at all. And if this oracle this primū mobile in a gratious soul be wel lodged, admirable effects will follow. As for God his way is perfect, why so, because he is perfect, and what then? It fol­loweth, he is a buckler to all those that trust in him. Psalme 18.30. And then againe. This perfect God will make our way perfect 10 ver. 32. It is God that girdeth me with strength and maketh my way perfect. He that sees Gods perfection must needes runne to him. What David prayed for touching Gods law, Open thou mine eies that I may behold the wonderous things of thy law. Psalme 119.18. That should we pray for touching God himselfe. Open thou mine eyes, that I may behold the wonderous things of thine essence and nature. God saith, our is great without quantity, good without quality, Infinite without number, beautifull without shape or figure, eternal without time, unmeasurable or immense without multiplicity, most high without scituation, the center of the Uinverse to whom all things tend, in whom they quiesce, by whom they are sustained, and (let me adde with whom alone they can be satisfied.) In God is allurement of all love, Consumation of all desire, termination of all mo­tion, satiety of all appetite; In God is the all of all.

Ʋse 3 Thirdly, Seeing God is such a compleat goodness; wo to the sons of men that do not seek for happines and good where it is to be had: yet are there many that do live in the world without God. Such are they, as make not God their portion. God complains of the Jews, that they had committed two e­vils: [Page 39] Thousands are guilty hereof, even all such as forsake the Lord, the fountain of living waters, and hew out to themselves cisterns broken cisterns that will hold no water: what fools are such as will run to spunfuls, when they may enjoy the Oce­an, that forsake God in whom they may enjoy all things? what would ye have that may make you happy, that is not to be had in God? would ye be safe? His name is a strong tower, they that come to him shall dwell on high, their strength shall be the munition of rocks: would ye walk wisely? come to him who is wisdome it self, and ye may be wiser then your enemies, then your teachers, then the ancient. I might enlarge my self upon severall other particulars: But I had rather help you to draw waters out of this deep Well, and this shall be the next Use.

Fourthly, Therefore learn the skill to build handsomly up­on Ʋse 4 this ground, that God is a Fountain, an Ocean, perfection it self: It is a notable piece of skill to profit by this Doctrine. As it is Gods infinite happines to be so good, as to need nothing out of himself: so it will be ours to have skill to extract from this one infinite fulnesse. The more things a man wants that he cannot be without, the more miserable he is, and therefore such as to whom those things are necessary, which to the Saints are superfluous, are exceeding miserable. They want all things that want God. All their other candles will soon be blown out. Their mountain of snow will melt away shortly, if they be not dragged away from it before. And therefore, I hope, ye see what a businesse of importance it is, to have the skill to bring this perfection, God blessed for ever, out of that hidden light, which none can attain unto, and to make use of him for our good. Now we know there must be a bringing of one thing to another, to make usefull one thing for another. Phy­sick must be taken, Plasters must be applied, meat and drink must be received into the body, and cloaths must be put on; or else they will not be effectual to those ends and purposes, for which they are ordained. So God and the soul must be brought toge­ther, the object by the act: we have already heard that God is perfection, good every way. A man can be in no condition wherein God cannot help him: and therefore the foundation is fit and firm for the soul to build upon. Now therefore the scripture teacheth us by precept and example, that God who [Page 40] is the chiefest good must be trusted in, and brought home that way, and behold, a present supply for all defects, a present re­medy for all distempers, and a present good for all sorts of men, and every kind of thing. To be men of hope, men of trust, men of confidence, men of Faith. For now I must not care for criti­cismes. There are differences and distinctions which somtimes have their Use. Faith looks to the promises, Hope to the mat­ter promised; trust or confidence is the strength of hope, which being deferred causes waiting, waiting is hope and trust length­ned out: We have many excellent phrases to set out this acting of the soul; I will use them promiscuously: As first, of staying, secondly, of resting; thirdly, of leaning; fourthly, of waiting; fifthly, of rolling our selves upon God: And all these forms of words and expressions come to one end, to wit, that good­ness and perfection of all things is to be trusted and relyed up­on. And according to the great mistery of Father, Son, and Spirit; we must look upon God in Christ, reconciling the world unto himself, not imputing their trespasses to them. 2 Cor. 5.19. Thus have we found a midle person a Mediatour, to bring perfection and emptines together: For supream perfection doth abhor such as we are by sin, but our nature is made lovely to God in Christ: and Gods exactnes and perfection is very dreadfull, he is a consuming fire; but now it is made lovely to us in Christ. Who hath made up the vast gulf between God and man. And now remember my Text, I will make all my goodnes passe before thee. Do but consider goodnes and perfections in creatures, grace and holines, sweetnes of affection, power and wisdome &c. And then abstract imperfections in your understanding, inci­dent to the best of men, consider that in men there be but beams and sparkles of goodnes no not in the best. But in God, fullnes which is peculiar to him. And to help us to close with him, let us thinke upon his incommunicable attributs, those glorious singularities (as one calls them) which cannot be imputed to men. He is infinitely eternally and immutably Good. He is a gratious God, a loving God, a powerfull God, a wise God, &c. He is a God, do but consider that. And lastly, further to draw us to put on this all, in all, and to close with him; Consider for your ever lasting comfort that Gods goodnes and perfecti­ons are become fatherly. We must looke upon him under that [Page 41] sweet relation of a father, when we have occasion to make use of him. And both these considerations are wrapped up excel­lently in that preface or introduction Math. 6.9. Our father which art in heaven. Remember both, and resigne up your selves to his will, and trust in him. Thus we should strenghen our faith by this perfection of God made usefull for us in the hands of a mediatour. It is not enough for me to beleeve the sove­raignty of God's will that whatsoever he pleaseth that he doth, that the will of God, is the necessity of a thing; and so to see the perfection of his power: but also to know that his will is holy, just, and good, and that he intendeth my good in all that befalleth me, and that his will is ever more most wise, guided by counsell, that he is a God of judgment, and therefore to say the will of the Lord be done, not only patiently, but faithfully, kissing the good rod with which he whips us, trusting him for his skill and not calling at any time his good will to us into question. Alwaies to put our ready fiat to Gods placet, out of assurance that no hurt shall befall us, that he can hinder, because he is our father: And that he can hinder all things whatsoever, because he is in heaven. Thus I have indeavoured to teach you to climbe Jacobs ladder, and to hold fast as you are going up to your Father in heaven through Jesus Christ: and so much for this Ʋse, and also of this first Doctrine. That perfection is an attribute of God, I come to the Second,

That this naturall goodnesse or perfection is a commu­nicable attribute. In this sence at least in part, it is said Ec­clesiastes 7.29. God hath made man upright, or perfect, or good. 2. Prop. or Doct. It is true in one sence, Adam quickly lost that goodnes which God gave him in his creation, to witt the conformity of the powers of his soule to Gods most holy will: but as yet as a creature he continued good, and all other creatures are good as they are creatures. Faln Angels & faln men do keep that essential good­nes which God gave them in the creation. And that all crea­tures are good it is evident Gen. 1.31. And God saw every thing that he had made: and behold it was very good. And from the 119. Psalme and the 96. verse, where David saith, I have seen an end of all perfection: it must needs follow that there are perfections, how else could David see an end of them? We cannot see an end of those things that never were. Such things as have an [Page 42] end must of necessity first have a being. Neither can the place in any case be understood of Gods perfection, for of that there is neither begining nor end. [...]. Of his greatnes there is no end as the Septuagint and Vulgar latine read the words, Psalme 145.3. Therefore it must be understood of created perfection that Da­vid saw the end of: Magnitudinis sine non est fi­nis. therefore perfection is communicable, given out by God to creatures: such as David had seene an end of. And although it cannot be true, that David had seene an end of all perfection with the eies of his body: yet with the eys of his understanding, Caryl on Job 5 part page 160. he had seen an end (even) of all perfection. Doubtless the eys of Davids body, had seen the end of many hu­mane perfections. But by the ey of his understanding, he had seen an end of them all. And so may every man else. For the scaffold on which all worldly perfections are shewen, must fall: & therfore these perfections cannot stand. All our life is but an acting on a stage, and God will be seen as perfect and excellent in those that act the vilest parts, as in those that act the best. And though it be not good for Judas to be damned; yet it will be good that Judas be damned in respect of God; for in it, his ju­stice will be manifested and declared. So then consider this, the fashion of this world passeth away, 1 Cor. 7.29. Therefore we may see an end of all those perfections, with the eys of our souls; though not with the eys of our bodies. Therefore there are created perfections, and so consequently, perfection is a com­municable attribute of God.

Quest. Quest. But what do you mean by perfection may some say?

Answ. [...] Ans. I Answer. The word hath many acceptations in our English tongue, and the word used in my Text is Tubh. And there are other words that are translated perfection in our Eng­lish tongue, as Thamim, and sometime Schalem. And this word not (to my observation) at all: And therefore I will briefly tell you the strict sence (first) of the word perfection, and then in what sence it must be understood in handling this proposition. Perfection in a strict sence, is that to which nothing can be ad­ded, VVhat perfec­tion is? and from which nothing can be taken way: In this sence, there is no humane perfection nor creature perfection. The ut­most perfection is but the shadow of perfection, there was seen by David an end of all. Whereas Divine perfections, the end of them cannot be seen: when we have seen the most of them, [Page 34] there is more of them unseen: of Creatures, it is true, they are frail and momentary. But yet the word is used to signifie all the works of God: which after their kind are all perfect, so that no­thing can be added by way of addition to any creature in his kind to make it more perfectly such & such a creature, Sumos nega­tum est stare­dici. Omnia opera Dei summè perfecta. Sicque per­fectio summa creature re creta specie, est signum summae perfectiones divinae in toto genere entis Lessius. Duae propri­etates entis ve­ritas & bonitas. Praecipua bo­nitus ex ordine ad finem ulti­mum. speak of whatsoever ye will. And indeed the compleat perfection of each creature after his kind, is a signe of the divine perfection in the whole kind of being in general. So that, that which God is the author of in all things that have a being is their perfection. And this standeth in two things, first, their verity or truth; second­ly, their goodnesse. Their verity, is their conformity to that measure, and rule by which they are formed, and their goodnes is their perfect fitnesse for that end unto which they are ordain­ed. And these are the two proprieties of every created perfe­ction. And every thing is good and true; truly what it should be, as God from all eternity had conceived in his eternal wis­dome, and good and fit for those ends to which they are made, which although they be manifold, yet is there one utmost end of all things, to wit, the glory of God. And by how much more any thing serveth to the declaration of the natural good­ness of God; it is truly to be called more excellent and good entitative (as the Schools speak.)

And now to make some Use of this Truth: First, we learn Ʋse. 1 that all things in the world are good,, Omne ens est bonum. as they are essences and came out of Gods hands: and all actions are good as they are natural actions; but of this I have spoken sufficiently out of the former Doctrine.

Secondly, Let not any dare to find fault either with the crea­tures Ʋse. 2 or providences of God. For who can come after God to mend what he hath done? Let us admire the various creatures God hath made and attribute to them all goodnes; for it is by God communicated to every one. Let us say with David, Ps. 104.24, 25. O Lord how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are all things creeping innumerable: both small and great beasts. And for transactions in the world, let us know that Gods pro­vidence is extended as far as his creation: and that every crea­ture in every Element and place whatsoever is good and acteth well; receiving a powerfull influence from God, who preser­veth them in their perfections and beings, and likewise in their [Page 44] workings, and governs them to their ends. And should not God do so, by a continued kinde of creation; creatures would quickly lose their entitative perfection, and come to nothing from whence they came. And should not God guide things, Sa­thans malice and mans weaknes would soon bring all to confu­sion. But every thing made is kept to its work; even Devils and wicked men, who fulfill Gods will while they rush against it, and do actions ordained even while they trample ordinan­ces under foot. Labour rather to submit to this truth of com­municated perfections to things and actions: Creatures work according to their nature, man freely; others by natural in­stinct, those things are of God: he maintaineth the power and manner of working; he stirs up our abilities and actions as he pleaseth: He suspends or removes hinderances, and puts bars or lets, Dr. Sibbs soules conflict. page 277. &c. He is the cause of action in all things: Gods power and providence over rules secondary agents so, that they shall execute his pleasure and not disappoint it. All sufferings, all blessings, all ordinances, all graces, all common gifts; nay our very fals, yea Sathan himself, with all his instruments as over­ruled and over master'd by God have this injunction upon them to further Gods good intendment to us, and a prohibition to do us no harm. O that we could see beauty and goodnes in e­very providence.

Ʋse 3 And lastly perfection is a communicable attribute. There is still giving out, God is a giving God: therefore what James the Apostle saith of wisdome, Jam. 1.5. If any of you lack wisdome, let him ask of God, &c. So for all goodnesse and perfections, go to God, ask them of him, that giveth to all men liberally, and upbraid­eth not, and they shall be given you: pray for a perfect heart which Hezekiah had gotten. Isa. 38.3. I have (saith he) walked before thee in truth, and with a perfect heart. And this God requires of Abraham, Gen. 17.1. Walk before me and be thou perfect. Beloved, God is a fountain, and he communicates to the creature: ther­fore ask and ye shall have, seek and ye shall find, knock and it shall be ope­ned unto you: especially, I say, beg a good heart of God, a perfect heart. I know we shall have some ignorant prophane wretches make their boast of this: Though they cannot talk as others do, and now and then rap out an Oath or two, and take a cup too much or so; yet they have as good a heart as the best. But as Christ said to the Devill, hold thy peace, &c. So must I bid such [Page 45] hold their peace, never talk of a perfect heart: one may know by your tongues and actions, what your hearts are, ever stark-naked, nought. And therefore do not deceive your selves, in thinking ye have that which ye have not. But seek unto this gi­ving God, for a good and a perfect heart: the presence of which causeth God to look over and passe by many failings; and the abscence whereof was the cause, that neither Cain nor his offring was respected. And to encourage you, know that God hath e­nough: And that is the last thing.

That God in this attribute of perfection or natural goodnes is infinite and incomprehensible. 3. Prop. or Doct. I will not stand to prove the point; who doubts it? I have said enough here and there in my former discourse to make this truth evident. God is abso­lutely good without beginning, without end, without limit, Bonus dominus & amabilis val­de & bonitatis ens non est finis. without manner and measure, anticipating, and alone contain­ing every good: Hence is it that all things suck their sweetnes according to their capacity from God. And the perfections of God have no efficient cause and want all limits. So is Gods Ʋse 1 wisdom, power, essence infinite, infinite also is his goodnesse and perfection. All in God is his most simple and one onely essence. And therefore let me advise you all in the first place to have a care how ye medle with this God, who is so perfect and compleat. Surely ye will meet with your over match. Set not your selves against him. Remember Pharaoh, and consider what the Apostle Paul saith, 1 Cor. 10.22. Do we provoke the Lord to jea­lously? Reas. 1 Are we stronger then he? It is as if he should say, it will not be for your ease nor profit so to do. For first, let men do what they will, God is perfect in wisedom and cannot be delu­ded. Secondly, he is perfect in power, and blessednesse, and Reas. 2 cannot be damnified. Never was he defeated, never lost he so much as the hair of a mans head. The very blasphemies, oaths and villanies of wicked men do not touch him in the least. A good Note. He suffers not by any thing, for he is infinitely and incomprehen­sibly perfect. And this by the way may bear up the spirits of Gods poor servants, afflicted and cast down for their sins. Their sins have not, cannot, touch God: ye have not hurt God by your sins; there is no harm done (as we say) if ye have made God in Christ your all. Thirdly, God cannot be hindered or Reas. 3 retarded: He transcends all impediments, Isay 43.13. Saith [Page 46] the Lord there: Yea, before the day was I am he, and there is none that can deliver out of my hand; I will work and who shall let it? as if God should say: If I have a businesse in hand, I would fain see that man that would hinder me. But there be bars or nobles in the way, (for the word signifies either) mark therefore the 14. vers. Thus saith the Lord your Redeemer, the holy one of Israel; for your sake I have sent to Babylon, and have brought down all their nobles, and the Caldeaus whose cry is in the ships. If Bars be in Gods way, Nobles, or Prelates, or Kings themselves: God doth but laugh at them, Psalm 2.1, 2, 3, 4, 5, 6. Heathen rage, People ima­gine; Kings set themselves, Rulers take counsell. Bonds must be broken they be resolute. They will not allow of Christs wayes and will. But he that sitteth in heaven shall laugh, the Lord shall have them in derision. Then shall he speak unto them in his wrath and vex them in his sore displeasure. He must be King in Mount Si­on, in despite of men and devils. What fools are men to blow feathers against Wals of Brass? to beat water against the stream? to thrust fleshy feet against Iron pricks? that's an expression, Acts 9.5. It is hard for thee to kick against the prick. And therefore what mad men are they that run upon God, that run on his neck, upon the thick bosses of his Bucklers, as Job speaks, Job 15.26. The folly of men is seen first in thinking to match perfection. But secondly, it is far worse to think to be too hard for God, who with one blast of the breath of his nostrils, can blow all his e­nemies into hell, yea, all the world to nothing.

Ʋse 2 Secondly, Is God infinitely and incomprehensibly good and perfect, as hath been shewed; and the Author and worker thereof in all things created: then let us learn, that none hath done any thing for the Lord that came not from him first. O consider this, ye that advance nature above God. Whatsoever goodness is in you, either by creation or recreation, comes from this fountain Jehovah blessed for ever. Sacrifice not therefore to your own nets and burn not Incense to your own yarn; Give God the glory and praise of thy wit, wealth, health, deliverance; and especially of saving grace; What hast thou that thou hast not received?

Ʋse 3 A third Use shews us the extream folly of the wise men of the world (so called) that think to shew their wisdome, and make themselves happy, by heaping up many creatures, riches, [Page 47] pleasures, honours and the like. Might not all that these can do and much more, be had in one most perfect? And yet how lamentably do men hunt after the Butterflies of this world, Frustra sit per plura quod fie­ri potest per pauciora. with labour, care, and danger of the losse of heaven: and yet if these things together could make happy; it would be folly to have many things, when one most united most pure, plenti­full and perfect essence will do it; this is far the further way about at best.

And lastly, for comfort to such as have made perfection their Ʋse 4 portion: such have in him to supply all good and remove all ill, untill the time come, that we shall stand in need of no other good. Wise are they that know him. Holy are they that love him. And happy are they that enjoy him. Habemus om­nia habentes habentem omnia. There is in him to be had whatsoever can make us happy. If God and all the world were divided into two shares, he alone is incomparably the best: blessed are they that have him for their Shepheard, they cannot want; so David saith of himself, Psal. 23.1. Because such have made the Lord most high their habitation; no evill shall be­fall them, nor any plague come nigh their dwelling. Psal. 91.9, 10. God is the fullest fountain, and sweetness of all things. By him they are what they are, and continue so to be. He commandeth influence to stay or go. And happy is he that hath the God of Jacob for his help, &c. Psal. 146.5. Be of good chear, God is your por­tion, the more ye spend on him, the more ye may. To conclude, take heed that none of you be pointed at one day, that hear me this day, with a, Lo, this is the man that made not God his portion. Ps. 52.7. So much of the first Goodnesse, attributed to God, his natural goodnesse or perfection: His holiness, benignity, and mercy, fol­lows next to be spoken off.

I Shall speak of these words, as they contain a proposition asserting the Attribute of Holinesse, which is the third in or­der of the communicable attributes of God, and now to be spoken of. For the formality of the words, take onely this. Jehovah is to be exalted and worshipped at his holy hill, why? because he is holy: For the Lord our God is holy. But why might it not have been said, exhalt the Lord our God, and worship at his holy hill for the Lord our God is, a good God, or a jealous God, or a mercifull God? I answer, It is true, there is enough in every attribute to draw souls unto God, and to move us to exalt him, and to allure us to worship him: but yet when I shall have shewed you what holines in God is, ye will easily be made to see that the consideration of holinesse will be a principal ground and cause to exalt him, and to worship at his holy hill. A thing is said to be holy, first, when it is separated from com­mon use to the service of God. So the Utensils of the Taberna­cle, to the very Dishes, Tongs and Snuffers were holy; that is, were separated unto God. And in this regard, the Lord our God is holy; for from all eternity, he was separated from all other objects to himself, to love himself, to take delight in himself: God is dedicated to himself from everlasting, and his honour he will never give to any other: and therefore exalt him, wor­ship him, set him high, trust in him, honour him for he is holy, he is all for himself, he is eternally dedicated to himself, and will make such know that do not exalt him, what it is to displease so jealous, so holy a God. It is true, self-love in men is very often inordinate, extreamly, and so very vicious; but in God it is a glorious beam, it is his holinesse. And the rea­son is, because there is none other meet to be an object of Gods love but himself. So this is the first acceptation of the word [Page 49] holy, and you be according to this taking of the word, God is holy, that is, dedicated to himselfe, and therefore that he is to be exalted and worshipped, because he is so holy as hath been said. He is all for his own glory, all for himself; he never in the least action aimed at any thing (nor will nor) indeed (can) but himselfe. There are many things which asserted of men (as I hinted before) do render them very blameable yea unholy. As to looke after their own, Phillip. 2.4. To be lovers of there own selves 2 Tim. 3.2 and the like; Which ascerted of God do glori­ously set out his holinesse. And so also in men, holinesse is a separation from the world unto God, holy persons, are persons dedicated to God. Thus have you the first acceptation of the word.

Secondly, Holines somtimes signifies puritie. Yea know in our usuall manner of speaking, we do make holines and purity Synonimaes, as in Luke 1.35. therefore that (holy thing) which shall be born of thee shall be called the sonne of God. To be holy is to be imaculate, that is, sine macula without spot, or blot, to be agreeable and conform to the holy law of God. Holines (saith a late writer) doth consist in a compleate uniformitie, and conformitie to the will of God wholy. Some are first table Christians, others second table Christians: Some hote in acts of religion that are could in justice: some are very honest and just to men that have no delight in communion with God, but James 2.10. Whoso­ever shall keepe the whole law, and yet offend in one point, he is guilty of all. He that breaks one linke of a chaine, breakes the chaine. One holy nature gave every commandement, how can there be a state of holines without equal respect to all? Then shall I not be ashamed when I have respect to all thy Commandements saith David, Psalme 119 6. And againe, I have refrained my feet from (every) evill way, ver. 101. To lose our will in the will of God is ho­lines. So this in Christ, John 4 34. Jesus said unto them (to wit) to his Disciples that had prayed him to eate some meat. My meat is to do the will of him that sent me and to finish his work. And Math. 26.39. and 42. verses. Neverthelesse, not as I will, but as thou wilt. And thy will be done, this was holines in Christ. In this sense ho­lines and rightousnes in Scripture do often signifie one and the same thing. I say (often) not (alwaies) for where the two words do come together, as Luke 1.75. In holines and righteousnes [Page 50] before him all the dayes of our life; we may understand most fitly by holines the duties of the first table, and by righteousnes the yelld­ing of obedience to the duties of the second table. But I say ho­lines is sometimes put for righteousnes, and righteousnes in like manner for holines. As Psalme 16.3. David declares that his delight is in the Saints (or holy ones) that are in the earth, which he affirms to be the excellent, or such as excel in verture. And therefore some do define holines to be moral goodnes which is a perfection of holines in life and conversation; a perfection of manners in act and habite as the Schoolmen call it. So we account righteous livers to be Saints. And because there are none perfectly holy in this life, we cannot gain say the Popish Schoolmen in that sence, that aver and teach none to be properly holy in his life, I say if they mean by properly holy, perfectly holy. For to make a man holy, there must be in him a perfection of habite and conversation agreeable to the e­ternall law of God. And as nothing is weight till it counter­pose the weight that is set against it; so no mans life is com­pleatly, that is perfectly holy; untill it be exactly answerable to the holy law of God, which cannot be said of any man in this life until he come unto a perfect man, unto the measure of the fulnes of Christ. Ephes. 4.13. It is true Christ was full weight according to the weight-stones of Gods eternal law, he was full measure according to that met-yard, but so was never any man else holy or righteous, perfectly I meane and exactly. This (by the way let me tell you) is one cause, why, when an emenient person dies in Popish countries, whom they judge fit to be canonized for a Saint; they let a hundred years passe after his death before they do it, allowing a considerable time for the purgatory-purgations of his soule before he passe for a Saint. But yet though properly, when by it we mean compleat­ly, none be holy in this life: Yet are there holy one on earth, to whom the holy, eternal morall law of God is a rule. And there are some, who though they cannot keepe all Gods Com­mandements; Yet they have respect unto them all. Such a one was David Ps. 119.6. And ver. 111. he saith. Thy testimony, have I taken as an heritage for ever: for they are the rejoycing of my heart and ver. 112 I have inclined my heart to performe thy statute, al­way even unto the end. But to proceede in shewing you what ho­lines [Page 51] is according to this second use of the word. I have said it is a conformity to the eternal law of God, and so it is. For as the conception of the divine mind is the measure of natural per­fections, and of that being that is in all things; So the eternal law is the mesure and rule of morall perfection, and of the ho­lines of a reasonable nature in all good workes. He is holy therefore whose affection and manners do exactly agree to the eternall law of God. But here falls in a question by the way that calls for an answer. To wit, whether all acts of obedience required now were required ever, and such as have beene re­quired heretofore are still required? To which I answer short­ly. That Obedience to Gods mind is still required, Moralia sunt aeternae verita­tis. and for all moralls they are still the same: But God hath been pleased to make positive lawes, some ceremonical, some judiciall which are now out of date. He trained up the Jewes under them in­deed, but upon the dissolution of their common wealth, their judicial lawes ceased to be of use: And upon the comming of Christ to be a sacrifice for the sins of mankinde, the ceremonies as shadows of good things to come did fly away. And so also we now in Gospel times, have our proper Gospel laws, which the Jewes had not. But yet the moral law is still one and the same, and of it not one jot or title shall ever be altered or made void. Well then, let us come to some issue. A man of an upright life and conversation is a holy man. Ye see what holines is in man, let us a little take a view of Angels, those holy celestial flames: And we shall find that they are holy in both the formentioned respects. For they make Gods glory, the end of their actions, being given up to him, and to his honour: and there is no blemish in their obedience: None in their nature, none in their lives. It is true their holines is but finite because crea­ted, and therefore perishable holines in it selfe: for they might fall if they were not supported, & those Angels that fell at first were holy. Yea it is by the grace and decree of God that these elect Angels do and shall continue holy, as it also is, that the Saints-separate from the world unto God, do not return to the world againe. Yea this is true of the holines and hapynes of Angels and saints in heaven. One thing more, touching the holy Ghost who in this sense is called holy, not as he is the ho­ly God, but as he is the giver and worker of holines and makes [Page 52] men conformable to the law of God. And therefore he is called God the holy Ghost or holy spirit, al the three persons, Fatner, Son, & Spirit are holy essentially; but the third person is cal­led the holy Ghost or holy Spirit, because he it is that worketh holines, and frameth your Spirits suteable to the holy law of God. Now if holines be such a conformitie in men to Gods law, what glory is there in Gods holy conformitie to his own mind and law, as you will heare when we come to it. And in the mean time judge whether there be not sufficient ground of calling upon men to exalt the Lord our God and to worship at his holy hill, in the rememberance of his holines, because he is a holy God, because he never required any thing of any man that was not holy, just and good; it is meet such a one should be exalted and set high, worshiped and honoured. Therefore Worship for he is holy both wayes, in both accep­tations of the word he is dedicated to his owne glory and so he is holy, and he is perfectly, just and holy, righteous in all his wayes and holy in all his works. Ps. 145.17. Therefore exalt the Lord our God, therefore worship him. Ye see the emphasis of the reason, and why the consideration of the attribute of holi­nes is rather then of another attribute, made the ground of this inculcated exhortation of exalting and worshiping God.

Now as in other Attributes formerly handled, so in this I shall speak of these three propositions out of this Scripture.

• 1. That holinesse is an attribute of God.
• 2. that it is a Communicable attribute.
• 3. That Holines in God is Infinite and incomprehensible.

For the first, that holines is an attribute of God. Let those things be remembred that have been spoken of the twofold ac­ceptation of the word holy, and we shall find that both are emi­nently true of God. He is all for himselfe, he will not give his honour to another; Herod shall be smitten by an Angel and eaten of wormes for not giving God his glory, Act. 12.23. Selfe love (as you have formerly heard) affirmed of men ren­ders them ugly, but it is a glorious attribute of God. And then also the conformity that is in God between his mind and will (that I may so expresse it) evinceth this to be true, that the Lord our God is holy. And thus we may say, the will of God, the actings of God, are conformable to the eternall law of God; but yet the holines of God is of a far higher consideration then [Page 53] the holines of men or angles. For the will of God and his act­ings are not to be thought to be conformable in an accidentary manner to an eternal law; but essentially and from within himself, not by diverse or various vertues, but by his essence as it commeth under the consideration of a will, he is holy: even as the same one infinite essence comming under the consideration of a mind, is said to be most wise, yea wisdome it selfe, so that is (as it were) the ordering of Gods acti­ons according to his understanding which is called the holines of God. There was never a wise action or word in the world, but it came out of Gods head, nor never a good, right, or holy action, but came out at his heart: Again where­as the eternal law doth spring from the divine essence which as it is the first originall of all entitative perfections: so also of all morall perfection, and of all the rectitude of the affection and conversation: It then appeareth, that as holines in men and Angles doth stand in conjunction with God in affection, so God most conjoyned to himself, both by nature and by the af­fection of love must needs be exactly holy, according to the say­ing in the schools. Amor Dei est sanctitate, The love of God is holines, because in men it ariseth from the knowledge of his excellency which draws their souls to God. Now therfore, no creature can be holy as God is, because no man doth know God as he knows himself. You know the saying, ignoti nulla cupido of a thing un­known there is no desire. The reason we love God no more, is, because we know him no better. All our want of love to God, flows from our ignorance of him, he is holy among men that loves God most, and he will love more then others that hath a greater knowledge of God then others. God knows himselfe and loves himself, and this is his holines; Yea he so adhears to himselfe, that he will cast downe all things, rather then suffer his honour to be abased. Lastly in the application of the acce­ptation of the word holines to God, you must know, that ho­lines standeth in puritie of soule, free from all contagion and spot of sin; therefore God is holy in himself without regard to an eternal law to be measured by. There is the holines of obeying a law, and the holines of being a law. There is a crea­ted holines and an uncreated holines. There is a regulating holines and a regulated holines. Holines in man is a compleate [Page 54] conformitie to the will of God: but in God there is a com­pleate essentiall will, and an essentiall freedom from the least spot of sinne. In Christ as man was an exact conformitie and submission to his father wil, even contray to his creaturely will. But in God there is much more for he essentially is holy, and therefore cannot be measured by a law. By this time you per­ceive (I trust) what holines is, which is an attribute of God: yet for further Discovery of God unto you I will speake of the diverse wayes, that God is said to be holy, distinctly, properly, and perentically so, as none but him can be so said to be holy as he is. Lessius. God is said to be holy five manner of waies according to the doctrine of the schooles. First Radically, because the de­vine nature is the first root and originall fountaine of all san­ctitie and puritie. For from the essence of God, in our manner of conceiving things, both the eternall law, and all love in God of himself and all purity (called by some the chastity of God) doth flow and come. Schaerpius. For although there be not in God a pri­ority of nature in any regard; yet we must conceive in him a prioritie of order. To clear up this by familiar instances or similitudes, though the beames of the sun be assoone in, in nature as the sun, yet we must account the sunne to be the ra­dicall cause of those beames. So also assoone as there is fire there is light and heate, yet is the fire in order to be conceived before either of them. And so now, you may see my meaning, when I say holines is radically in God. I meane the essence of God is the radicall cause, roote and fountain of that holines which is in God. As God the sonne hath alwaies been the sonne of God; and begotten from everlasting, and is called the wisdome and word of God. So upon the same account the ho­ly Ghost is the love and holines of the Godhead and divine es­sence and so proceedeth from the father, and the sonne; this helpeth us to discerne some what of the great mystery of the Trinitie. And so although not the same truth yet a truth like unto this would I hold forth in this Doctrine of radicall sanctitie.

Secondly God, is objectively holy, because he is the object of all holines. For not only it is true of the holines of angels men, but even of the holines of God, that it is placed in the love of, and conjunction with God. God is the supream of [Page 55] all things and most simple and pure, and the cheifest purity, is in cleaving to him, and purity is holines or the chastity of God therefore God is holy objectively, as the measure of all holines, and the fit object of selfe love. For as in men impurity com­meth by touching things below, as when our faces are soule or our garments dirty; And in our soules there is defilement by cleaving inordinatly to the world and worldly things: so pu­rity springs by acquaintance with things above, when our affections do ascend to high and more noble things, and do stick to them. And so God leaveth to himself and is the object and measure of his own holines.

Thirdly God, is holy exemplarily in manner of a rule or coppy. The conformitie of the soule and life of man to the eternal law is true holines, such conformity is in God to him­self and law, though not because it is his law which is the rule of holines.

Fourthly, formally God is holy, he cleaves to himselfe who is most pure, and is therefore formally holy. God is the love of himselfe this is his holines, and because he loveth himselfe infinitely, as he is lovely infinitly, therefore he is infinitely ho­ly. Yea God in the love of all his creatures is holy, Psalme 145 17. He is holy in all his workes.

1. He loves them for his own sake. Sanctum esse, est amare De­um, et gloriam ipsius in omnibus procurare. To be holy is to love God and to seeke his glory in all things. And so he is holy in all his workes.

And Secondly he is holy in all his works, because they are exactly conformable to the rectitude of the eternall law. Quia tam perfecte vult rectitudinem quam perfecte illam concipit. He works as perfectly as he conceives perfectly. As is Gods judgment so is his will: And hence it is that the love of the Father is so pas­sing great to Christ, for the father loveth the son, &c. Joh. 5.20. Why should God love the son more then any other creature; but because he saw more of himself wrought in the sonne, then in any other creature. Love is an inclination of the will to that thing which is good, and thereupon the soul of God runs out to Christ who was altogether lovely: this is formal holi­nesse in God, this is the formality of this attribute in God, he loveth himself in his love to the creatures. All the actions of [Page 56] God proceede from an holy spirit, from a spirit of holines: As hath beene said already, holiness is to love God, to seek Gods glory, to love ones selfe in God, and in this sence God is certainly holy for he loves none as himselfe and seekes and aimes at his owne glory in every thing he doth.

And here (by the way) let me speake a word of the forma­lity of the holines of Saints. Is it not their love to God and Christ. And the Saints that makes them to delight in behold­ing him whom their soule loveth. Doubtles it is. My beloved (saith the spouse) is whit and ruddy the chiefest among ten thousand. Canticles 5.10. As it was said by the Queen of Sheba of Solo­mon. 1 Kings 10.8. Happy are thy men, Happy are those thy servants which stand continually before thee, and which hear thy wisdom: So much more may we say (as the spirit of holines maketh us to say.) Blessed are they that know Christ, and have of the graces of his Spirit. And here I must needs say once againe if God be holy, because he loveth good men which are his choice workmanship; then so are the Saints therein holy also, for they love wonderfully that choise master piece Christ, and all the Saints which are his workmanship created in Christ Jesus unto good works, Eph. 2.10. And so by the rule of contraryes, as it is said Psalme 45.7. by way of prophesy and mystically of Christ, Thou lovest righteousnes and hatest wickednes &c. God must needs hate sin with an infinite hatred: for he loveth the rectitude of the eternall law, and therefore hateth what is contrary to it, for the sinfullnes of sinne is its contrariety to Gods eternall law. And then Secondly, God necessarily loveth his own goodnes and perfection, and therefore necessarily hateth sinne which is contrary and repugnant to that goodnes. Repugnant I say, not as one forme to another, but as an inordinate thing to its rule and measure. Keep sinne up and God must go downe, keepe God up, and sinne must go down. You may as well expect to see the Ocean sea burn to ashes, or stones to fly upward, as look to see an union betweene God and sinne, or that God should not looke upon it with highest indignation. What sinne is, you should finde in every catechisme almost, it is the transgres­sion of the holy law of God, even the least sinne doth turne aside Gods love, and because he is holy, it maketh his very soule to hate the persons in whom it is. Sinne is like Coloquintida [Page 57] in the Pot, and this I must tell you that when God smels it, he cannot but throw away pot and all, it is so contra­ry to his holines. Where ever God sees sinne he runs at it presently. If his owne son do but stand in the sinners steede, though he had no sinne of his owne, yet you see how the wrath of God ran out against him. And the reason is, Gods love of his law, which is his holines, of which sin is the transgression, and upon this account God must needs hate it. And this Da­vid a man of much acquaintance with God tells us, Psalm. 5.4, 5. For thou art not a God that hath pleasure in wickednes, neither shall evill dwell with thee, The foolish shall not stand in thy sight, thou hatest all workers of iniquitie, and so Isaiah 1.24. Ah saith the Lord, I will ease me of mine adversaries and avenge me of mine enemies. By which words the prophet meaneth, that God will not be ap­peased, he will ease himselfe; here is an allusion to the dis­position of men, Calv. in loc. for even as wrath is nothing else but a desire of revenge: so revenge it selfe also is a kind of contentment: for when any is revenged he is glad and satisfied. Thus the Lord saith, that he will satisfie himselfe in chastising his enemies, as if it were a kind of recompence. And because this holines of God doth so glorious shine-out in his hating of sin, which is contrary both to his eternal law & workings, in both Church and world, and also to the actings of Saints, acted by the Spi­rit of holines: I will a little fasten here and give you some evidence of the bitter hatred which is in God against sinne.

First, Therefore when we shall see an all-mercifull God to 1 deprive men and Angels of such an infinite good, as himselfe, Evidences of Gods hating sin. certainly you must suppose there is some great cause & reason for it, why, the fruition of God is the greatest good, and An­gells and men were his most excellent creatures: yet such is Gods holines causing his hatred of sinne that he tumbles man out of Paradise, and Angels out of heaven, here is one evidence of Gods hatred of sinne and severitie against sinners.

But Secondly, God doth not only deprive these prime crea­tures of such a goodnes, to wit, himself infinitly and eternally, 2 but also cast them into extreame sorrows, pains and torments. And the Angels which kept not their first estate (or principalitie) but lost their owne habitation, he hath reserved in everlasting chains under darkenes, unto the judgement of the great day, Jud. ver. 6. And [Page 58] for men, who can be ignorant of these misteries, sinne hath brought upon all sexes and ages even in this life, besides those everlasting burnings, to the which all wicked ones are reserved?

3 Thirdly, God will blot out all the good that ever men did, if that fall a sinning once. If the righteous turneth away from his righteousnes and committeth iniquitie, &c. All his righ­teousnes that he hath done shall not be mentioned in his trespasse, Ezek. 18.24. that he hath trespassed; and in his sinne that he hath sinned, in them he shall die. If a man should live many a yeare in serving God, and do great things for the people of God; Yet if he give out and sin, and persist and die in his sinne, all his former good should be blotted out. Q. A. But here comes a great question, can a righteous man fall from his righteousnes? To which I answer, It is im­possible, Ratione Decreti & promissionis, in regard of Gods decree and promise: Yet we must know that as God only hath immortality essentially and immutably: so likwise all kindes of goodness are only in God firme and sure. Saints might fall, Angels might fall, the Saints in heaven might fall and dy also againe, were it not that God holds them to their estates, he hath brought them unto, and will even as the Psalmist saith, Psalme 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. But for more cleare and full answer to the place in Ezekiel. You must know that the Holy Ghost meanes not truly gratious, neither is it the scope to prove falling from grace, but to cleare the Lords justice, and my scope is to shew the deadly hatred God beares to sinne. And either by righteous in that place we are to un­derstand a moral, legal, righteous man, or else it is a caution to prevent a righteous mans falling, if we will understand it of Gospel righteousnes. Or lastly, (as I intimated in the begin­ning of my Answer to his Question) it may be true of a righte­ous man considered in himselfe, not in relation to God or Christ, that he may turne from his righteousnes as Angels and Adam did. We have a rule conditional, suppositions are of things impossible, aswell as of possibles, & therefore make what ye will of the text, yee can never necessarily conclude, either with Bellarmine, that a man may, Exuare cor novum, put away a new heart, that faith may be lost. Lib. 3. de Inst. c. 14. Quid clareus? quomodo quaeso avertitur justus à justicia, si fide sola justificatur & fides semel concepta extergui non potest? or with Arminians [Page 59] that it is so evident, that every one may see it, that a just man may totally and finally fall away. Hominem ju­stum posse tota­liter de ficere. Ames. in anti­synod. de pre­sen. Sanct. c. 2. Christ tells his disciples that he would send the comforter, that he might abide with them forever, that he might dwell with them, and be in them John 14.16.17. But I must end this businesse which is but by the by. God must needs hate sin, seeing one sin in the evening of a mans age persisted in unto death will make God forget, all former ser­vices done to him (this is the third evidence.)

Fourthly, Gods willing the abased incarnation, and dolo­rous 4 death and passion of his sonne, that sinne might be abo­lished, is the highest discovery of his hatred towards it. If no­thing but the blood of his owne son be able to remove sin, it shall be laid down rather then God will endure it: so hateful is sin, and so loathsome in the eyes of God. And therefore Soules, do but consider this, ye that make light of sin, see and consider a little what sinne is in the account of God, in whose ballance all things must be wayed. Yea, look upon the readi­nes of Christ to make his soule an offering for sin, to lay down his pretious life that this ugly thing sin so hateful to Gods ho­lines might be slain as well as satisfied for; and that Gods soul might be eased and comforted, justice being satisfied which the holy severitie of God did call for. I have beene very long upon the formalitie of Gods holines, which as you may re­member, is the fourth way or manner God is said to be holy in.

A Fifth, and indeed the last way or manner is, that God is said to be holy, Eminently, and causally; as the fountain and 5 begining of all sanctitie in creatures. As he is the root of all holines, the object, the example viz. of and unto his own holi­nes and formally holy, also (as hath largly been demonstrated, So likewise to the creator of all creatures holines? He is the 1 Efficient, Formall, Exemplary, and final cause. He hath (first) infused all holines (into Angels and men) which they have, he converteth men to himselfe, he doth away the spots of their sinnes, he plants in them the light of grace and good inclina­tions. All holines comes from him, and what have we, that we have not received from him, who only it is that makes men to differ? So that, God is causally holy, the efficient cause of all holines in the sons of men. He it is that rooteth out sin, [Page 60] and cleanseth them from filthines, and planteth in them holi­nes by his holy spirit. And thus our God is holy as he doth effect holines. Secondly he gives the very species of holines. Holines (as I have told you) is placed in loving God, and his waies, Christ and his people: Now it is God that forms Christ in us, and gives a spirit of conformitie to him in holines. He is the formal cause of holines in creatures, not informing but in a higher way, & without imperfection, we are transformed by the renewing of our mind, Rom. 12.2 The [...] the new creature, the change of the soule, (as the worke is variously termed) is wholy from God. And so their people come to be willing in the day of Gods power, in the beauties of holines Ps. 110.3. Then when they have a holy frame of spirit, they being to value ordinances, and run too and fro for the increase of their knowledge, Daniel 12.4. they cleave unto God, and one to another, praying in the Holy Ghost Jude. ver 20. and submiting themselves one to another in the feare of God Ephes. 5.21. Even as the father loveth the sonne, and the sonne loveth the father, and God loveth himselfe because of the holines in their divine essence: so it is with the Saints that are made to be holy and are renewed.

Thirdly, God is exemplarily the cause of holines in creatures, 3 he hath laid a coppy before us according to which we should square our lives. He is principum exemplare. Not only the mind and will of God revealed in the scripture, but also the histories of Gods dealings in point of holines, who would have us walk as he hath, and be holy as he is holy. And yet this is not all, we have a plaine familiar coppy, a demonstration before our eys, I mean the behaviour and conversation of Christ in the daies of his flesh, he hath left us an example, that ye should follow his steps. 1 Pet. 2.21. Such as walk according to these coppies and this rule, peace be on them and mercy, and upon the Holy Israel of God, Gal. 6.16.

Fourthly, All the holines of the creature is directed unto 4: God and his glory, as unto its end. Therefore the creature is sanctified and made holy, that it may be for God the utmost end; and honour him, and praise, and glorifie him. And take this for a truth, no action is any further holy then Gods glo­ry is the end of it. The Pharises almes, fastnings and prayers, were materially good: but because their owne praise and not [Page 61] Gods glory was that which they aimed at; this was that spoild all. And therefore (Christians) well is that we have a Christ, for seeing God will no further look upon us then we perfectly aime at his glory in every thing; what would become of us had we not a Christ? Seeing selfe ends will so mingle themselves with one best performances, have we not cause to blesse God for Jesus Christ; 'tis our duty, and let it be our practice to blesse God for Jesus Christ. To Summe up all. Holy men have holy minds, their holy minds are fixed upon God. The will, word, and workes of God and Christ, are coppyes before their eies; and lastly, holy men ayme at Gods glory and not themselves, (for they are swallowed up in God, and know whom they have believed) therefore I commend in all these respects, God to be eminently and causally holy. Now lets come to make some use and application of this truth, Ʋses of the Attribute of holinesse in God. that the Lord our God is holy, that holines is an attribute of Gods. And first by way of information it teacheth us, that holines is not to be contem­ned, nor such as labor after it is not to be set light by, nor holy persons despised. Wo therefore to those that despise holy per­sons, this must needs be an heynous offence; why Sirs, what do ye mean? Holines is an attribute of God, and can that be base or despicable, which God takes, and makes to be one of his owne attributes, one of his names which must not be taken in vaine; much lesse not trampled upon. Are such to be blamed that desire to be like God? to be holy as their father which is in heaven is holy? what horrible wickednesse is this! to mock at holy people, as to twit them with holinesse, is to mock at God: those that do so, are like unto such wretched servants in a house, as will dog and misuse a childe in the family, because it is like his father, whom they yet take wages off and live by, and can not live with out: little do men think to what a pitch of sinfulnesse their carriage this way doth amount unto: though many think it nothing to mock at holy people, yet is it a very great sinne: And yet what is more in disgrace then holynesse? who more despised then pure and holy soules? Oh these are your pure folkes, these are the holy sect, and the like scoffing speeches. If a man do but looke towards the wayes of holynes, he is streightway had in derision by prophane people. How do parents abuse their owne children even among us in this place, [Page 62] if they do but looke towards Sion, and even weep for mad▪ Alas poore soules! Oh that I had but bowells to pitty you as there is cause. Do ye know what ye do? Let me tell you, yee mock at that which must be in your selves or ye shall not see God. Heb. 12.14. and holynesse without which no man shall see the Lord; yea ye mock at that without which ye cannot serve the Lord. Josh. 24 19. Ye cannot serve the Lord for he is an holy God, &c. Such as despise holynesse cannot serve God, so this is the first use. If you should have thoughts of indignation against people because they be holy, ye would plainly declare that ye are none of Gods servants, none of his worshippers, and as first I said, that ye shall not see his face in mercy, so much for that; they that labour to be holy are not to be condemned, nor ho­lynesse which is an attribute of God contemned.

Secondly, If holinesse be an attribute of God, then it further Ʋse 2 teacheth us, that God must needs like of holinesse and delight in holy persons. For all Gods attributes are pleasing to him: and this being one of them, he must needs take pleasure in this. This clearly follows, where God doth finde but a sparkle of himself, he must delight necessarily in it, because of his holiness (as hath been abundantly manifested in the foregoing part of this discourse) he runs with joy to his the workmanship of his own spirit. And this is not onely a Use of information, but of comfort also; exceeding great comfort to those that are ta­ken out of this wid [...] world and set into Christ the root of Jesse the root of holinesse. The spirit of glory and of God resteth on you, saith the Apostle Peter, 1 Epist. c. 4.14. (which may rejoyce un­der their reproaches for the name of Christ, when a soul loves God, and is seeking to set up his glory, this is matter of great joy, because they are partakers of his holinesse; O well shall it be with such, and happy shall they be, Psal 128.2. The Apostles, Acts 5.46. Departed from the presence of the Council rejoycing, that they were counted worthy to suffer shame for his name. And so may all ho­ly ones be their outward condition what it will.

Ʋse 3 Thirdly, Such as would become acceptable to God, must la­bour to become holy persons; for this is that which the Lord calleth for Lev. 11.44, 45. and cap. 19.2. Ye shall be holy for I am holy; this is that the Lord calleth for from all persons, nothing will give him content but this: you know the saying, likenesse makes love. And here it takes place, if you will have God to [Page 63] love you, you must labour to be like him. Nothing will please him but holinesse: if you would give the fruit of your body for the sin of your soul, yet that will not give him content. But ye must be holy, the reason is given, because the Lord your God is holy. Be exhorted therefore to labour for holinesse.

To move you, consider first, the excellency of this grace, Motives to la­bour for holi­nes. it is of the divine nature, it is most excellent: The excellency of a thing will make a man to labour for it; excellent things are the objects of wise mens desires and labours. Now there is no­thing 1 so excellent as holinesse, for that is to be like God. And therefore why do ye spend your money for that which is not bread, and for that which will not profit you, but is vain and like a shadow; Riches get wings and flie away: labour there­fore for that which when once you have, will never forsake you in life, or death, or judgment. And therefore the excellency herof thus considred should never let us be quiet til we have got­ten some evidence, that we have in some measure attained unto this holines, even holines which is one of Gods attributes.

Secondly consider this too, holines is a thing which every 2 man is without. There is not so much as one sparkle of holi­nes in any man by nature: for we are wholy defiled with sin. Ever imagination of the thoughts of mans heart is only evil continually, Gen. 6 5. How can man be cleane that is borne of a Woman Job 25.4. the interrogation there is a vehement negation? How can, that is, it cannot be; But we are all as an uncleane thing, and all our righteousnes are as filthy rags. Isaiah 64.6. There is none righteous no not one, there is none that understandeth, there is none that seeketh after God. Rom. 3.10.11. Holines you see by nature. Every man (saith one) is borne with his face to sin, and his backe to holines. And yet this holines is of absolute necessitie: Riches life, health, freinds are good things? But yet they are not of no such necessity, but holines is. Without it no man shall see the Lord, Heb 12 14. A man may see the Lord without peace, with out wealth, but not without holines be sure of that. No holi­nes, no heaven. Rev. 21.27. And there shall in no wise enter into it any thing that defileth. Those that are without holines must abide without heaven. Heaven Gates are shut against all un­holy persons. They that do looke for salvation must be holy, must be washed, as saith the Prophet Jer 4. cap. 14. O Jerusalem [Page 64] wash thine heart from wickednes that thou maist be saved. This is the second motive to move us with earnestnes to seeke after ho­lines, considering the absolute necessitie of it.

3 The third motive is an encouraging one, to wit, that holines is to be had, if you will but take pain for it. I do not presse you upon impossibilities. It is true, holines is an attribute of God, and some of his attributes be incommunicable, but this is communicable to man. And so I come unto the next, to wit the second proposition to be spoken of in this attribute (ac­cording to my methode observed in dispatching all the other that have formerly beene handled) and it is. That holines is communicable to mankind, Doct. that it is a communicable atribute. But that I be not mistaken, or misunderstood, you must know that I mean not holines or any other attribute is communica­ted as it is an attribute of God. For God cannot part with any thing that is essentially his or rather himselfe; as all Gods at­tributes are: But this is it that I mean, that here is something like holines in God, which God communicateth. That like dispositions are to be found in men and Angels that are in God. That as God is said to be holy, so there is a holines in men. But whereas in men holines is finite, imperfect & mutable; neither that, nor any other attribute is such in God, who is one most simple essence, and not made up of several ingredients. There is nothing in God, which is not God, His wisdome, power, goodnesse holines is one, and the same most simple infinite and immutable essence. But to returne whence I digressed. Holines is a communicable attribute, it doth not so abide in God as for man to have no such propertie. Reasons. It is communicated as may 1 be seen first in the creation of both Angels and men. When God made Adam he was a holy man: And therefore we may well argue that holines is to be had, Ab esse ad posse valet argu­mentum. because it hath been had.

Secondly God hath likewise communicated it in regenera­tion Ephes. 4.24. And that ye put on the new man which after God is 2 created in righteousnes and true holines. So then, if God made man holy at first and make many holy again, daily by renewing them in the spirit of their minds Ephes. 4.23. Then it stands for an un­questionable truth in both these respects, that holines is to be had, Ʋse that it is a communicable thing. And therefore we may hence conclude the true cause, that so many men do want holi­nes [Page 65] to be in themselves, and not in God. What is the reason that so many are altogether destitute of this grace, that they have not so much as one graine of it in their hearts, or the least signe of it in their lives? Surely it is because people do not give themselves to use the meanes to obtaine it, they will not walke in those waies in which it is to be had. The fault is not in God but in themselves. Soules, God call's you to be holy, and sends his messengers to invite you to come to him, that ye may be holy, he calls upon you to turn from your evill waies, he sometimes allures, he would you should be holy, but ye will not, God hath done his part. He may say of you as once he did of Israel, Isaiah. 5.4. What could be done more to my Vineyard that I have not done in it? There hath been nothing wanting in God, and yet insteed of the sweete and pleasant grapes of holines, he hath had nothing else, but wilde grapes from us: insteed of holines, profanesse, and wickednes: And that which is sad to consider, the more God calls men to holines, the further do they run from him into all sin and wickednes. Of what punish­ment suppose ye shall such be thought worthy, that tread under-foot the Son of God and count the blood of the covenant an unholy thing, and do despite unto the spirit of grace; Heb. 10 29. How will men be able to answer this before our God who is a consuming fire? How do ye thinke to stand in the judgment: O yee sinners, and in the congregation of the righteous in that day? How can ye ever expect to rest in Gods holy hill and continue in unholines. What desperate madnes is this? Surely, Christ will come and he will separate between the sheep and the goates, he will de­vide the holy from the unholy: you shall answer for your pro­phanes and base carriage towards the Lord and his people. This is the first use, the fault is not in God, that people are not holy, but the fault is in themselves, If now ye be damned ye may thank your selves: your destruction will be of your selves. For God would have you holy, he stands at the doore and knocks, The Lord grant that this may be thought on, that hath been said. So much for the first use.

Secondly it teacheth us for our everlasting comfort, that such as do desire holines may have it from the hands of God. Ʋse. If ye will be holy ye may: If ye will say each one of ye, Lord, if thou wilt, thou canst make me holy, as it is written of the Leaper, [Page 66] Mat. 8.2. Lord if thou wilt, thou canst make me clean. That Jesus put forth his hand and touched him saying, I will, be thou clean, v. 3. So will he put forth his hand and say, I will, be thou holy. Ye cannot be more willing, nor so much neither, to have holines as God is to give it. We reade of Paul, 2 Cor. 12, 89. How be sought the Lord when the thorne in the flesh was sent him, and what answer he had, viz. to wit, that God's grace was sufficient for him: Now have you bad natures? bad hearts? remember God is both able and willing to give you new natures, and to creat in you cleane hearts. If you will cry unto him, and complaine of your stony hearts: he can take away these hearts of stone, and give you hearts of flesh. If you groane under sinne with a desire to be rid of it, know this for your eternal comfort that the worke of grace is begun in you already. The work I say is be­gun, and he that hath begun that good work will perfect it un­to the day of Jesus Christ. Never was there a soule that groan­ed after holines, sincerity, that ever perished for the want of it. These groanes could not be, but by the spirit of Christ, and where the Spirit of Christ is, there is Christs dwelling, and where Christ dwelleth, there is true faith. You that desire holi­nes that hunger and thirst after righteousnes are pronounced blessed. You are in Christs schoole though but in the lowest forme.

Ʋse 3 MotivesThirdly, this may provoke you to holy desires and endea­vours seeing holines is to be had, and God both commands it, Motive 1 and directs you what to do to obtaine it. Lev. 20.7.8. Sanctifie Motive 2 your selves therefore, and be ye holy: for I am the Lord your God. And ye shall keep my Statutes, and do them: I am the Lord which sanctifie Motive 3 you. And moreover the Lord hath promised that they that ask shall have, that they that seeke shall finde, and that to them that knock it shall be opened, Math. 7.7. And yet again, consider the Motive 4 great danger if we dy without holines. Without it we cannot see God, Heb. 12.14. no holines, no heaven. And therefore upon these and such like considerations, we should be stirred up to put to it, to the purpose, and labour to be holy as God is ho­ly. I am loath to leave this point: therefore for an other motive; Motive 5 consider that man that desires to do a thing, and hath pro­bable means, as a good rule, a good coppie hath great ground of hope that he shall obtaine what he would have, and attaine [Page 67] unto that which he laboureth for: Now Beloved what a copy have we to walke by? Even the Lord Jesus Christ who is sent from heaven to us that we might writ after him. God (its true) is a coppy. Be ye holy for I am holy. But that indeed was a very hard one for us to writ by. But now he hath given us a living law in the Lord Jesus, who is made unto us of him wisdome and righteousnes and sanctification, &c. 1 Cor. 1.30. Now he hath given us his owne son to draw out every letter before our eies, that so we might the better write after him. Good men be blessings, whose examples are to be followed: but there is no man so good, but hath his faylings and defects. But now Christ hath neither spot, nor wrinckle, nor any such thing in him: for he is full of knowledge, and likewise of the feare of the Lord. All sorts may learne of him how to behave themselves. Chil­dren may learn of him how to behave themselves towards their parents, subjects and people to Princes and Magistrates, in him we have a coppy for prayer, how also to be doing of good up­on all occasions, to love our enemies, not to revile again when we are reviled. In things both concerning this life and the life to come, we have patterns in Christ to immitate. In Christ I say not as God, but as man indued with the graces of the Holy Ghost. And this is that living ooppie, which the holy God hath provided for us that we might be holy too.

Sixtly, And yet this is not all. The Scriptures are left to be Motive 6 a standing rule and blessed meanes of sanctification. John 15.3 Now ye are cleane through the words, which I have spoken unto you. The word of the gospel is that which cleanseth people. By it they are sanctified as it is expressed in that heavenly prayer of Christ John 17.17. Sanctifie them through thy trueth, thy word is trueth. And so also Ephes. 5.26.27. That he might sanctifie it (speaking of the Church) with the washing of water by the word, that he might present it to himselfe a glorious church not having spot or wrinkle of any such thing: but that it should be holy and without blemish.

7ly. We have many outward favours, whereby God doth allure us into holines. Every outward blessing & mercy should Motive 7 invite us to holines. As Luke 1.74.75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare, in holines and righteousnes all the dayes of our life. God would by his blessings (as it were) [Page 68] get into our bookes: his love tokens are sent to woe us to holi­nes. And therefore when we are tempted to sinne, let us say as Joseph did Gen. 39.9. How can I do this great wickednes and sin a­gainst God? O let the minds of God engage us unto holines: let his loving kindnesse constraine us to labour after it. Q. But how should we seeke unto God for this grace? A. I answer, first by faithfull prayer, as you find David did Psalme 51.7. purge me with Hyssope and I shall be cleane, wash me and I shall be whiter then snow. And againe ver. 10. Create in me a clean heart O God, and renew a right spirit within me. And to Paul praies for the Thes­salonians, That the God of peace would sanctifie them wholly, and that their whol spirit and soule and body might be preserved blam­less &c. 1 Thes. 5.23. This is the first means to be used for the obtaining of holines.

2 2. Let us study the Doctrine of holines or the new creature or the new man: that we may know what it is, and when we have it. It is an alluring Doctrine. It is called the image of God. Ephes. 4.24. And that ye put on the new man which after God is created in righteousnes and true holines. Such as would have mo­ney must learn how to tell it. Then are divers sorts of moneys and coines abroad in the world, and therefore labour to know the King of heavens coyne. And learne to try it too from counterfeit, there is much false money going.

I will a litle speake of this holines, which I am now perswa­ding you to labour for and to seeke after.

1 It standeth 1. in the renovation of the whol man, both in the spirits of our minde, and in the affections of our hearts. When our spirits and affections are renewed then we become holy.

2 Secondly it stands in giving up our selves wholy by a dedica­tion to the use of the Almighty. So that we do not longer live unto our selves, but to him that died for us and rose again:

We shall the better see what this holines is, by its contrary to wit the old man, and the former conversation thereof. Ver­tues appeare the better and shine the more gloriously, by those vices that are contrary to them. A faire beauty is the more lovely in a comely woman, when a blackmore stands by. A soile sets forth a Diamond. What the old man is; And therefore that we may the better see the lovelinesse of the new man, we will looke a little upon the old man. That therefore which is called the old man, [Page 69] is want of knowledg in the mind, and a delight in ignorance: 1 Want of subjection and conformity in the will and rebellion withall. Want of holines in the affections and pronesse to evill. An aiming at a mans self in all actions, or rather the disease of 2 the soule is satisfied. A fullfilling the desires of the flesh. Ephes, 2. verse 3. Let us fasten here a litle. A blind mind, an ignorant soule, is not subject to the law of God; neither indeed can be. Rom. 8.7. And therefore though God forbid men of this frame to love the world, yet they will love it still, they 3 have no heart, no stomack to God and his wayes. This is the frame of the spirit of an unholy man. And therefore they that are such make not God the end of their thoughts, word or actions. No nor indeed themselves as creatures, such 4 is the blindnes of their mind and perversnes of their spirits. Sicke soules must be humour'd or else they are quite undone they think, although in truth it fares with such as with men and women that have sick bodies, that use to long for that which will prove their bane. Their lust make them fooles. They have no understanding, the eies of their mind are put out. They fashion themselves according to their lust in their igno­rance. They are as blind as beetles. They are like a man that is sick of a feaver that must have could drink and other things, which his disease cals for, though it kill him. These will ra­ther dy then yield to God, and hug that snake in their bosome which will sting them to death at last. And thus ye see what unholines is. Tis true gracious men may slip, they may be overtaken in a fault: but it doth cost them deare. If Peter deny Christ, he will weep bitterly. If David step aside as he did in the matter of Vriah, he will water his couch with his tears and make his bed to swim. But as for these poor unholy souls their case is sad and dismal: Never tell me say some of holines and exactnes: I will not, no, I will not, I will dy rather. What holines is? Such we read of in Jeremy, As for the words that thou speakest, we will not do. And again, Let us not give heed to any of his words. Well Sirs, sith there are among you such as will not heare us speak of God to you; Yet we will not cease to speake to God for you.

And now let us see what holines is. Three things in the soule. It is indeed the restor­ing of all these defects which I have spoken of to you. But be­fore I go any further in that matter, let me shew you three [Page 70] things in the soule, First, the substance thereof. Secondly, the faculties or powers of the soule. Thirdly, the qualities of these faculties. Ye have a fit resemblance of these in an instru­ment of musick, there is the instrument, the strings, & the harmo­ny. Now ye must know when Adam fell, the substance of his soul was the same afterward that it was before. The devils have the same substance in hell that they had when they were in hea­ven: Neither are the faculties of the soule lost by the fall, but only the good qualities are defaced, that which we call the im­age of God. As first for the understanding, knowledge, Collos. 3 10. And have put on the new man, Saith the Apostle there, Which is renewed in knowledge after the image of him that created him; where we may easily gather that holy souls are knowing souls, understanding what was lost is found again. And then second­ly, for the will and affections, Ephes. 4.24. And that ye put on the new man, which after God is created in righteousnes and true ho­linesse; knowledge is opposed to ignorance, an ignorant per­son is an ungodly person: And holinesse and righteous to con­cupiscences and the lusts of the old man. To which if yee add one thing, to wit, sincerity and truth, and an aiming at Gods glory, then ye have the body of holinesse. So now ye see that an holy frame of the soul standeth in the absence of the contra­ry evill and a positive quality and habit of goodnes. Some set it forth thus: Holinesse respecteth God immediately, and is contained in the duties of the first Table. Righteousnes re­specteth man and the creatures, and compriseth the duties en­joyned in the second Table; Truth respects the manner how both the former are to be practised. These make a perfect har­mony in all the faculties of the soule, and are that created ho­linesse which is communicated from God; as first to Adam in his creation; so since to all regenerated ones.

A seventh mo­tive to move us to labour for holines.Be exhorted I say, again to get holiness; and let me adde one consideration more to stir you up to labour for holinesse, viz. That the most holy men are the least fearing men: Paul was of great courage, he had much holinesse: 1 Thess. 2.10. Ye are witnesses, and God also how holily, and justly, and unblamably we be­have our selves among you that believe. Therefore when the Viper leapt upon his hand he feared not: Polluted souls are full of fear. Saul was afraid of David, because the Lord was with him, and [Page 71] was departed from Saul, 1 Sam. 13.12. And Herod feared John, knowing that he was a just man and an holy, Mark 6.20. Magnas vires habet pietas. Godlinesse hath great strength. The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger: Job 17.9. so Prov. 28.1. The righteous is bold as a Lyon: Nehemiah was an holy man, and would not fly) Should such a man as I flee, saith he; Nehemiah 6.11. If God be sanctified by us, he will be a sanctuary to us. If Fortitude were of such high account among Heathens, when it was but a virtue; what e­steem should it have as a grace? Do but get holinesse, and ye need not fear of ten thousands of people that have set them­selves against you round about, as David did not, Psalm. 3. v. 6. Though 40. men binde themselves with an oath against a holy man; yet they can do him no harm. If Nebuchadnezzar theaten the fiery furnace to the 3 Saints in Daniel; yet they will behold, An Deus est in mundo pro ni­hilo Card. bor­rom. Silentia­rius. Si Deus mei curam non habet, quid vivo? Daniel 3. from the 13. verse to the 19th. A holy man need not fear any thing. Holinesse will carry a man through the world. He that knows himself to be one of Gods holy ones. May bid defiance to all fears and dangers whatsoever. Holinesse arms a man with armour of proof against all fears. What said a Car­dinal being told of great danger, is God in the world for no­thing? And another, if God have not care of me, why do I live? And now Christians arm your selves against fears by holinesse: fears of the world, fears of death, which God knows how soon may seize upon us. God will be a sun and a shield to his holy ones. Summe up all these motives that have been made use of first and last. Holines is that which God commands: For the attaining of it, he hath given direction. He hath promi­sed that they that ask and seek for it, forget it: ye have seen the great danger they are in that want it: Ye have also heard what a coppy we have in Christ before our eyes, holiness acted before our eys, as well as directions given. We have the Canon of the Scriptures enlarged, which God makes effectuall for the work­ing of holinesse: Many outward gracious vouchsafe-ments, do we live under, which should prevaile with us. And lastly, ye have heard what a shield and buckler holines is, and what spi­rited, bold, and couragious men Saints and holy men do use to be. Remember also that wicked men have terrours and fears; their name is Mayor Missabib, fear on every side: That they shall never see the face of God in mercy, but shall be without. De­part [Page 72] part they must from God with his curse upon their backs into hell torments with the Devill and his Angels, and that for e­ver more. When Saints, Gods holy ones, shall sit at Gods right hand, where there is fulnesse of joy and pleasures forevermore. The Lord give us holy frame of spirit and grace to serve him in holinesse and righteousnes all the dayes of our life, Amen, amen. It remaineth that we speak of the third particular in this attri­bute of holinesse: viz. That holinesse in God is infinitely and incomprehensible. Or thus, That God in respect of his attri­bute of holines is infinite and incomprehensible.

For first he is essentially holy. He is not accidentally holy. We reade Isaiah 6.3. Of the cry of the Seraphins one to ano­ther. Holy, Holy, Holy, is the Lord of hoasts, the whole earth is full of his glory. The glory of Gods holines fills the whole world. holines in men is a quality, an accident, but it is not so in God, his holines is his essence, he is holy of himselfe.

Sanctitas crea­turae ad illius puritatem comparatae est instar nihili & veluti impuri­tas quaedam Lessius. de perfection. Divini p. 56. Tu solus san­ctus Tu solus dominus in Hymno anti­quo. Sicut una are­nuta non addit aliquid no­tabile immen­sitati terrae Ad huc conti­netur in Deo eminenter & idem numero.Secondly, God is universally holy in all that he doth, he is holy Psalme 145.17. The Lord is righteous in all his wayes and holy in all his workes. No man can be said so to be holy. In many things we sin all: and besides we may act like creatures with­out consideration of this communicable attribute holines.

Thirdly, God is said to be only holy. 1 Sam. 2.2. There is none holy as the Lord, for there is none besides thee. So that as it is said Math. 19.17. There is none good but one, that is God. So may it also be as truly said, there is none holy but one, that is God. So we have a passage in that song of Moses, and of the Lambe which was sung by the Seven Angels, Revelation 15. In the 4. verse. For thou only art holy. In God alone is the universaltie of holi­nes. That holines which is in any creature addeth nothing worth the nothing to God: yea it is in God eminently, and the same in number. God I say is infinitely, & incomprehensibly holy. Therefore for the first use. Seeing this God is pro­pounded to us for a patterne that we should be holy, as he is holy: we learn that a Christian in the imitation of God in the matter of holines, cannot exceede measure. It is impossible for a man to be too holy. Contrary to the vaine opinion of many that think a man can be to holy: and are ready to blame others for their forwardnes this way. A fearefull sinne. A de­gree of blasphemy. Do not they blasphemy that worthy name [Page 73] by the which ye are called James 2.7. The Apostle Peter in his first Epistle 1 cap and 14. and 16. verses hath this exhortation. But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, be ye holy for I am holy. Which shews how far he was from thinking any could be too holy.

But Solomon saith, Ecclesiastes 7.16. Be not righteous over much. And if righteousnes and holines signifie the same thing, Object. as we have beene taught it often doth: then how can this be tru that one cannot be too holy? To which I answer, Sanctitas est bonitas mora­lis quae etiam in scriptures justitia vocari solet. Idem enim in scripturis est esse justum & esse sanctum, habere justiti­am & habere sanctitatem. Lessius pag. 54. De Div. Per­fect. it is most true, that if men will walk by wrong rules, and not by those that God hath left to his Church; They may be superstitiously holy, Pope-holy (as we say.) But make the Scripture your rule, ye may then be as holy as you possibly can, and need not feare of exceeding. Yee need not feare of being righteous over much. Holines is a Sea that hath neither banks nor bottoms. Yee need not doubt of wanting sea-room or depth of water. Yee need not doubt of being streightned. But still remember that yee practice holines according to rule. That ye be holy as he which hath called you is holy. As Abraham taught his fa­mily, so do yee. God himself bears witnes to Abraham, Gen. 18.19. For I know him that he will command his children and his houshold after him, and they shall keep the way of the Lord to do justice and judgment, &c. If Hester and her maides, fast in the Churches trouble, so do ye. We reade that she resolved so. Hester 4.16. I also and my maids will fast likewise. Heare is a good rule for such as shee was.

But how long will it be untill the Scripture rules be out of date? Quest.

I Answer, never untill we come in the unitie of the faith and of the knowledge of the sonne of God, unto a perfect man, unto the measure of the nature of the fullnes of Christ. Ephes. 4. ver. 13. Ans. Untill then keep God before your eies, and make the Scripture your rule; and feare not of being too holy: But such as are in judgment, and act beyond the rule and beyond the testimony: the truth of God is not in them, let their pretences be never so specious.

And Secondly this Doctrine of the infinitnes and incompre­hensiblenes of the holines of God, Ʋse 2 may teach us for our com­fort and for the bearing up of our spirits in times of oppositi­on: That God will beare up holines against all the world, [Page 74] Though all the men in the world and devills in hell, should go to cast it downe; Yet stand it must: for God will uphold it. And such as oppose it shall give account to him that is ready to judge both quicke and dead. 1 Pet. 4.5. God will never be wan­ting to his church. The gates of hell (much less poore worms breathing skind earth) shall not be able to prevaile against it.

Thirdly, Seeing God is infinitely and incomprehensibly holy: Ʋse 3 Then they that will imitate God must never stand at a stay in holines, they must still go on with the motto of Charl's the fifth plus ultra, Once we can never be too holy I am sure of that. There is one wo and feare gone of an extream in holines: O if we could as well avoid the danger of being too dull, and slow and backward; It were well. I therefore will provide some spurs, Motives to la­bour for more holinesse. some pregnant motives to stirre you up to labour to be holy, yet more and more.

First, know this for your encouragement, the more holines 1 ye have on earth, the more protection may ye expect from this holy God. Those Saints that have beene eminent for holines have beene also eminent for salvations. God hath made such see his salvation. As the three Saints Daniel the third, Daniel himselfe chap. the sixth, and many others.

Secondly, Take this too, the more holines the more com­fort, 2 surely while men ly under sinne the face of God is hid from them, our comforts usually do fall and rise together with our holines. God sups and dines with his holy ones. Consolation is measured to us according to our holines. God and a Saint do keep one table. God cannot smile upon us while we are under the breach of any one of his lawes. Ye may see what became of Davids comfort upon his fall, Psalme 51.11. He there cries, Cast me not away from thy presence, and take not thy holy spirit from me. And in the foregoing tenth verse, he cries for a new creation. He hath so farre lost his comfort that he thought he had lost his grace. Carelest walk­ing may cause us to be dealt with all, as if we were reprobates and not the elect of God. For this (however some idle heads may prattle) I appeale to the experience of all the Saints of God: whether ever they found so much comfort and enjoy­ment of God, in their loose as in their close walking with him, certainly the clouds of sinne where ever they be, will make the beames of Gods favour disappeare unto the sence of that soule.

Thirdly, The more holines the more boldnes. I remember I have read a story of a Conjurer that would have, the devill af­fright 3 an old exact Christian. But the devill told him againe, Twas but in vaine to meddle with him, he feared nothing. Ho­ly soules feare not death, though it be the King of terrours. They can looke it in the face, and with Mr. Lawrance Saunders cry out welcome life, when they are at the stake: The righteous is bold as a lion. Holy Moses talks with God face to face. The more holines the lesse feare. A holy man knoweth that no­thing can come amisse to him.

Fourthly, The more holines the more acquaintance with God: Holines makes men great favourities in the court of 4 heaven. Tis but aske and have for a holy soule. As it was said of Luther, he could do any thing with God. Surely ye cannot imagine what power holy soules have in heaven. Hic vir potest quicquid vult apud Deum. Elias by rea­son of his holines had great power: he prayed that it might not rain, and it rained not; and he prayed again that it might raine and it did raine. Holy Moses holds the hands of God, Ezek. 14.14. and and God begs him to let him go. If any in the world can prevaile with God, it must be such as Noah, Daniel and Job.

5. The more holines on earth, the more glory shall ye have in heaven. Though God save us not for our works, yet he will re­ward us according to them. The garland there wil be greater or 5 lesser according as the flowers we send, before thither, be more or lesse. We must have Esaus hands, if we expect Jacobs blessing. Esau signifies working. No good is to be expected by us with­out doing good. He that expects to carry earth to heaven, must first strive to bring heaven downe to earth. It is noted by some that the same word signifieth reward and working, to signifie they cannot be separated. Holy souls shall dwell in Gods holy hill. Holines it called by some the Suburbs of heaven, and he that will enter into the City must passe through the Suburbs? To conclude this motive, if we be eminently holy here, we shall be eminently glorious hereafter.

Summe up all: God will protect his holy ones. Comfort and peace shall be their portion even here, as Psalme 119.165. Great peace have they which love thy law, and nothing shall offend them. And great shall be the peace of thy children, Isaiah 54.13. No names shall be to them, Psalme 39.9. If we be all for God, God will be [Page 76] all for us. If we dedicate our selves to God, we shall find that he will be ours in the sweetest injoyments. His special provi­dences shall be over us, others are under generall providen­ces only. Extra mun­dum sanctus perigrinalitur cum Domino. He may carry them on his back, but you shall be sure to ly in his bosome. His eye & his heart both are alwayes upon his holy ones for God. And at last, fulnes of joy at his right-hand and pleasure for evermore.

Quest. Ans. But how shall I do to thrive in holines, to lanch out into his deepes? I answer. By daily applying your selves unto the meanes which God hath appointed, be diligent in the faithfull use of Gods sacred ordinances. If ye plow with these heifers ye shall find out Gods riddles of holines. But when once they are slighted or abused and come to be ours and none of his (as one wittily observes out of Isaiah 1.11 and 14. verses:) then ver­tue commeth not from them. We should therefore labour to be lift up out of our selves, and above our selves, when we are about holy exercises, we shall be exact in them: So shall we more and more come towards that perfection of holines which is still to be laboured for, though never to be attained. So much for the morall goodnes of God, to wit, his holines. The o­ther goodnesses follow. The end of the attribute of holines.

WE have under the good hand of our living good and holy Lord God, gone through those three attributes of life, goodnes naturall (or perfection) and morall goodnes (or holines) which was the last. This verse is not cho­sen to be handled and to be spoken of, for the sake of three o­ther attributes mentioned therein viz. goodnes (that is to say) benignitie, mercy; a fourth sort (as I may call it) of goodnes; [Page] and truth which at last will come to be spoken of also, out of this verse, which will be the Sixth in order of the communi­cable attribute of God.

I shall now begin to speake of the goodnes of God, as it is called by the name of benignity, or sweetnesse, or usefull good­nes, out of these words; For the Lord is good. The vulgar la­tine hath it, Quoniam sua­vis Dominus. By some it is read for the Lord is sweet: by others, for the Lord is gracious. All comes to one at last, and will afford unto us a good ground to dis­course of these three propositions (as we have formerly done in handling the other attributes) first, that goodnes, or benig­nitie, or usefullnes, or a readinesse to do good; is an attribute of God.

Secondly, That this attribute is communicable.

Thirdly, that God in respect of this attribute is infinite and incomprehensible.

For the first of these, I shall not be long upon the proofe of it. In the 36. Psalme the fifth verse. For thou Lord art good, &c. Lament 3.25. The Lord is good to them that waite for him, to the soule that seeketh him. The Church of God was now brought to a low condition (which was the cause of the making of this booke of the Lamentations. Then did she yet bear up her selfe by this attribute of God, his goodnes. And this indeed is that Which encourageth God's people to seeke unto him in all their streights, and in all their difficulties, the remembrance of his goodnes. This sets a gracious soule to seeke him, because he never shutteth up his hand nor stoppeth his eare to them. Nahum 1.7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him. And here by the way we are to take notice, that there is a certaine kind of proportioning out of this goodnes, according to the workings of the Holy Ghost in any. For though God be good to all, there is a goodnes of God over all his work. Yet he is not good to all alike. There is a generall goodnes, & particular goodnes, or peculiar good­nes. He is good to all men and to all things, with a generall goodnes. Just and unjust, evill and good, are under his showres and Sun-blasts. For he maketh his sun to rise on the evill and on the good, and sendeth raine on the just and unjust. Math. 5.45. And he heareth and feedeth the young ravens when they cry. Psalme. 147.4. But yet ther is a goodnes peculiarly appropriated unto [Page 78] his people that do waite upon him and seeks unto him. For this same waiting upon God and seeking unto him, is as it were a fetching up of the waters of goodnes out of the deepe well of that other goodnes (lately spoken of,) the infinitenes (I meane) and perfection of God, in which they ly, Seeking God and waiting on him, is (as it were) the applying of God. Ye know that if a wounded man had never so good plaisters ly by him; if he do not make use of them by applying them to his wounds: they may fester and rot, and so perish, notwithstand­ing his good salves. And although God be the most compleat, utmost, and absolu [...]e good at all to any, unlesse he be applyed. O this is the goodnes which is proper to the Saints that waite on him. It ariseth from that which is called all his goodnes, Exod. 33.19. And that is communicated in a double sense.

First, as it is naturally communicated to his onely son, and in this sence God is onely good to his son, the second person in the God head, to whom God naturally Communicates the divine essence: and so he is from everlasting, the begetting fa­ther, and the second person is from everlasting the begotten son. This essential goodnes is proper to the sonne of God.

Secondly, there is a free communication of the goodnes of God unto his creatures, [...]. according to their severall capacities. And therefore if the creature be not made capable it cannot re­ceive of this goodnes from him: and that is the reason that beasts partake not so much of the goodnes of God as men, nor naturall men as they that are gracious. Beasts have not the goodnes men have, nor common men that goodnes the Saints have; because they are not capable of it. And not only specifi­cally but gradually too, is this goodnes of God communicated to the Saints: For the wider the mouth of the bottle is and the more capacious; the more is it able to take in and hold of any liquor. A man can hold more in his hand then a child in his. So according to the measure or degree of faith do we re­ceive, in, from & of the goodnes of God. So that all our scant­ings & straightnings are from our selves, not from God. God would still be giving out, but our narrow hearts are not able to take in. If we could open our mouths wide God would fill them full? Tis true, faith is the same in justification, be it weak or strong, but it is not alike in enjoying good things from [Page 79] God. The hand of a child or a palsiman serves to bring meat to his mouth to feed them, but it cannot hold so fast, nor work so well as stronger hands can. God doth communicat many good­nesses to all his creatures, and some peculiar to reasonable crea­tures: but as ye are Sts. ye are capable of other goodnesses, and have such choise favors, as flie over the heads of other men and women, because they are not capable of them. For instance, none are capable of the love of God in Christ unto salvation, but such as have believed in Christ and received him, and to as many (only) as have received him is power given to become the sonnes of God, even to them that believe on his name. John. 1.13. It is never the better that there is water in the Wels, if you have not a Well bucket to draw it up for your use. David hath a notable prayer, Psal. 106.4. Remember me O Lord, with the favour which thou bearest un­to thy people: O visite me with thy salvation. And therefore let wicked men know this, that though God be good, yet it is ne­ver the better for them in this sence. I meane in regard of the love which he beareth to his people. Alas; ye want faith, ye are not of a perfect heart, what will ye be the better for the waters that ly in the Well of Gods al-sufficient goodnes? Sa­than will tell you. That God is a good God, but he will leave out this, to them that feare him, and love him, and waite upon him. This is his Sophistry, these be his tricks, he dealt so with Christ in a quotation of Scripture, as ye may see Math. 4.6. He leaves out those words (in all thy waies) He tels him of a promise to be kept and of a charge given to the Angels concerning him? but if ye reade Psalm 91.9. Ye shall find the words are not faith­fully alleadged by the devill. He cares not, though ye know that God is good: but he would not have you know or con­sider that it is too such only as seek him and waite upon him. He cares not that ye know God is mercifull, but he would not have you take notice of his justice, and holy severitie against sinne; that he is a revenging God and a consuming fire [...] transgressours. He would not have you take notice of everl [...] ­ing burnings and devouring fire, in which sinners shall ly and be tormented during the long life of God. Tis true, if he see that ye be in perplexitie about your sins, and be in to tremble and to be afraid of the wrath of God: then he will fast enough be telling you what a terrible God he is whom ye have sinned against, that he may drive you to dispaire. Thus would the [Page 80] devill separate what God hath joyned together. Ye may see God putting both together Exod. 34.6, 7. The Lord, the Lord God, mercifull and gratious, long suffring, and abundant in goodnes and truth, keeping mercy for thousands, forgiving iniquitie, and transgression and sinne, and that will by no meanes clear the guilty, visiting the iniquity of the fathers upon the children, &c. And therefore when wicked men shall talke of the goodnes of God, I may say to them as Jehu did to Joram concerning peace, what hast thou to do with peace? &c. So, What have ye to do to talke of the goodnes of God, that do not seeke him nor waite upon him. I may say to such, as Elisha did to that Lord, on whose hand the King of Israel leaned (mentioned 2 Kings 7.2.) about the great plenty that should be in Samaria: Behold thou shalt see it with thine eies, but shalt not eate thereof: So such may heare and speake of the unspeakable goodnes of God, but they shall have no share there­in. O! Tis true, there are rich and pretious promises made, but only to such as love God and keepe his commandements, and take Christ to be their King, Priest and prophet: but grace­lesse wretches must know that nothing remaines for them, but a fearfull expectation of vengence when God shall reveale his wrath upon the breakers of his law, & upon the refusers of his Christ. And therefore that Sathan may not carry you along in a fooles paradise, do not separate those attributes of God, which from all eternitie are joyned in one in God. And chiefly labour to be in a capacitie of this attribute of goodnes and benignitie. If ye will be welcome to God, ye must have the wedding garment, if ye will profit by my discourse of the use­full goodnes of God which I am now upon, ye must be the children of the promise, and have your vessels uncovered, or else all the pretious liquor of the goodnes of God will run over. But I have somewhat forestall'd mine application, I have a few words more to speak of the explicatory part of this dis­ [...]se; and then I shall come to the Uses.

It is true, it is naturall in God to be good, for it ariseth out of his infinite perfection: but yet the acts thereof are free. From this disposition commeth another attribute, to wit, love; of which we shall speake hereafter, when we shall have finished others, first in their order. But in the meane time, It is my work to shew you what this goodnes of God is, which I am now up­on. [Page 81] It is in God a naturall propension to communicate him­selfe to creatures according to their severall capacities. VVhat the be­nignity of God is? And whereas I say it is a naturall propension, yet I do not meane that the acts of goodnes are so, for they are free. There was but one necessary and naturall act of goodnes in God: and that is the communicating of his whole essence which is of infinit perfection & excellency: As inferior things are naturally prone to procreate somthing like and equall unto themselves. But because that which is altogether infinite cannot be multiplied, therefore the Divine essence doth not communicate it selfe by the production of a like essence distinct in number, as created things do (in which the essence which is in one suppositum doth produce an essence in another suppositum distinct innum­ber) but by the giving of himself, and as it were by replication, so as the same most simple nature in number is in three sub­sistences distinct in number. Yet this communication sith it is natural, the pronenesse unto it; is it not to be called benignity (of which I am now speaking) but it is a naturall production of a person and communication of a nature. And we may call it fertility or fecundity. But goodnes is a free communicating to inferior. Which in God, although it spring from his infinite goodnes or perfection, as the former communication of the whole essence; and be also naturall: yet the acts thereof are free.

And this goodnes of God communicated to creatures is generall to all, Psalm 145.9. The Lord is good to all, and his tender mercies are over all his workes. and verses 15.16. The eies of all waite upon thee: and thou givest them their meate in due season. Thou openest thy hand and satisfiest the desire of every living creature. But yet more especially to the rational and intellectuall creatures men and Angles, which only by understanding and will are made capable of the divine goodnes. These angelicall and hu­mane natures God hath made far more capable of his goodnes, and hath adorned them with many gifts of his good will. And for man which he saw would stand in neede of many helpes, he made all other things to be usefull for him, out of Gods goodnes and benignity is all this done: That the goodnes of humane being, night be hereby made the more sweet and com­fortable unto the sons of men. In this respect he is said to be [Page 82] the Saviour of all men 1 Tim. 4.10. preserving them from many dangers, and relieving and comforting them with the service of his other creatures. Math. 5.45. He maketh his sun to rise on the evill and on the good, and sendeth rain on the just and on the unjust. Thus goodnes is communicated to man as man. But, Thirdly Gods goodnes is not only generall to all creatures, and speci­all to mankind: but singular to his Church; not only in gi­ving them means of salvation, and deliverance from the curse, but to many of them vouchsafing the sense of his choisest fa­vours, in remission of sinnes, gifts of the spirit, and life everlast­ing, fullnes of joy reserved for us at the right hand of God. O what a goodly garden of the goodnes of God is the whole creation! Even Devills have a share in regard of their natures, it is angelicall, such a nature as the best and wisest, and most knowing of the sonnes of men can little tell what to make of it. In so much that even in Christs time among the Jews it be­came doubtfull whether there were any such creatures as Angels at all, and by a considerable sect, viz. the Sadduces was held in the Negative. I say the wonderfull goodnes which God hath communicated to Angels in general, as Angels is be­yond our apprehension. They are glorious intellectual crea­tures, they come not by their knowledge of truthes as we do: admirable shares have they in the generall goodnes of God to that speciall kind of creature. And for the soules of men first: as men I mean. The possession of that master piece is a most rich possession, no Jewell so pretious. It is a divine sparke, capable of the devine nature, and fitter to be a sanctuary and temple for God to dwell in, then to be so basely used as it is by most men. They are eternal beings â parte post. O let me breake out, I can go no further yet; untill I have a litle wept over the soules of men that best jewell; of which men make so little ac­count both of their owne and others. What indignity is this to abuse this good and glorious gift of Gods goodnes, that must live for ever either in blisse or torment. Alas upon what poor termes do men hazard that, the nature and worth where­of is beyond mans reach to comprehend? O how cruell are men to the soules of one another; Do ye so vilifie that which God breathed into man, and set his owne image upon, and gave so great a price for, and valves above all the world besides; [Page 83] But no wonder men are so careles of, or rather cruell unto the soules of others, that are so cruell to their owne soules, giving them a way in a manner for nothing, of this humour are not onely the scum of people, but many of the more eminent sort; quarelling and brawling against the good means of grace ap­pointed for the salvation of their poore soules. And imploy­ing all their wit, and strength, and parts, and time, and friends to maintain and defend their fleshly lusts, which warre against the soule. O how do the most forget their soules to satisfie their lusts. Is it not the busines of the world to satisfie their lusts, and to remove by proud violence, or close fraud, what­soever standeth in their way. And yet to put colours and pre­tences, upon their soule murthering practices, to delude the world and themselves. Besides other goodnesses are there com­municated to the humane nature to men, as men from a good God. Which should not be slighted, much lesse abused, seeing God out of his goodnes hath given them unto us. O how ma­ny things have we given to us, to make our life comfortable? And therefore (by the way) we should be thankfull: and de­meane and carry our selves so, at this large table which God hath given us; that it might not be a snare unto us, as it is usu­ally to ungodly men, who make the goodnes of God an occa­sion to sin, and being Waxt fat with Jesurun, kicke and forsake God which made them, and lightly esteem the work of their salvation. O tis sad, that the good of strength should be an occasion of many sins, somtimes of murthers. And the good of wealth the occa­sion of pride, oppression and many outrages. And the good of knowledge puffe them up that have it: and often be abused to fight with it against the trueth of God, and his wayes and wor­ship. Thus do many turne the goodnes and blessings of God (as they are in themselves into evill, and make them so many curses. And therefore (wittily saith one) wicked men may have much wealth, but they have no goods. But what's all these in com­parison of that goodnes which is vouchsafed to the elect An­gels and to elect men? of both which sorts of creatures, Christ is the head and Saviour; to keepe the one in the goodnes of their created estate: (which some of them kept not, The Angels which kept not their first estate, Jude. ver. 6.) And to bring the other backe unto that goodnes which they had lost. And with this goodnes Angels are a part of the mysticall body of Christ; [Page 84] and Christ is the head of Angells elect, as well as of elect men. My Beloved in the Lord Jesus. Here are goodnesses indeed. For as no evill that can be fall the sonnes of men is like unto that to be without Christ: So no goodnes comparable to this of being in the number of them that are redeemed by Christ Jesus. What will pride profit, or what will the pomp of riches avail, when ye must lose your soul. And suppose besides your riches ye have art and learning, so had Aristotle. Suppose ye had great wisdome, so had Achitophel. Suppose kingdoms, whose king­doms were like those of the Assyrians, Grecians, Persians and Romanes. Suppose great knowledge in Divinitie, so have the very devils. The Devill is a great divine. Suppose morall honesty. So had the Pharisies. Yet there must be another righte­ousnes to bring us to God. Math. 5.20. For I say unto you that except your righteousnes shall exceed the righteousnesse of the Scribes and Pharisies, ye shall in no case enter into the kingdome of heaven.

Ʋse 1 Now we are next to make use of this attribute of God. And First from this glorious display of goodnes in God to crea­tures in general, to men and Angels, to more noble creatures, (yet as creatures simply considered) more specially. And to elect Angels and men singularly, as they are members of the mysticall body of Christ: We may learne this, and let it ever remaine with you, that hurtfull dispositions and micheivous natures, must needs be displeasing to God. For such a disposi­tion and frame of spirit is contrary unto Gods disposition: and contraries never accord well, as we see in this present world. God (ye have heard) is good to all creatures, his goodnes descendeth even to the feeding of yong ravens: he takes care for oxen, and doth good to his very enemies. He causeth his sunne to rise on the evill and on the good, and sen­deth raine on the just and on the unjust. And surely if God be such a good God, as ye see he is: Then it must needs be that evill natures, and mischievous spirits, and cruell dispositions must be odious to him. As fire and water can never agree, but one must overcome the other, so will there be alwaies a quarel­ling between God and hurting men, untill one be overcome; which (I trow) ye all suppose cannot be God. Let all op­pressiors and troublesome men know, that there is an everlast­ing enmity between God and them. O these fell natures make men like unto the Devill, who like a roaring lion goeth about seeking [Page 85] whom he may devoure. 1 Pet. 5.8. He is called Abaddon, and A­pollyon Rev. 9.12. That is a destroyer. The Hebrew word Tobb in my text, I told you was reade in the vulgar Latine, Svavis, that is sweete. Sowre froward spirits are contrary to Gods sweetenes. We read of such Prov. 2.12.13.14 15. To deliver thee from the way of the evill man, from the man that speaketh froward things. Who leave the pathes of righteousnes to walke in the waies of darknes: who rejoice to do evill and delight in the frowardnes of the wicked. Whose waies are crooked, and they froward in their pathes. And surely such are an abomination to the Lord, Prov. 3.32. And the Holy Ghost Prov. 4.24. Wills us, to put a way a froward mouth and perverse lips. The sonnes of Belial are like thornes, they can­not be taken with hands; he that shall touch them must be fenced with iron and the staffe of a speare: Such expressi­ons there be, 2 Sam. 23.6 7. A man must get pikes and prongs and freathing gloves to meddle with some men. But God is of a sweet and good nature. He is gratious and merciful, slow to anger and of great goodnes. And such thornes and briers and furses he will set them on fire. They shall be utterly burnt with fire, as yee have it in the forenamed 2 Sam. 23.7. We have a good rule, Prov. 3.29. Devise not evill against thy neighbour seeing he dwelleth securely by the▪ Wicked mischeivous men are at best but like bushes to the sheep that come to them for shel­ter; They will be sure to pluck their fleece, if they do not tear their flesh. These have not that Philanthropy which is in God. They are not like him which is in God, they are not like him.

The Second Use teacheth us, that if the Lord be such a sweet God, and so willing, and so ready to do good to every body that come unto him, and are capable of his goodnes: then for us to be sweete in our speeches and words; and good and use­full in our carriage, serving our generations, and shewing our selves ready and willing to do good to all; must needes be pleasing to God. Psalme 149.4. For the Lord taketh pleasure in his people: he will beautifie the meeke with salvation. We must needs please God in being sweete spirited and usefull to every body, for we are then like unto God: and it is a token that we feare God. As we read Nehemiah 5.8.9. When Nehemiah had rebu­ked the Nobles and the [...]ulers, for exacting usury, when he and others had beene enforced to redeeme their bretheren after [Page 86] their abilities: saith he, it is not good that ye do, ought ye not to walke in the feare of our God, &c. Ye see to do good, is to walk in the feare of God. And it is a great commendation given to Hananiah by Nehemiah cap. 7.2. That he was a good man (or faith­full) and feared God above many. And this is a sure rule, that such as be not good folkes, have not the feare of God before their eies. We should be good to every body Gal. 6.10. As we have therefore opportunitie let us do good unto all men, especially unto them who are of the houshold of faith. And therefore let such take com­fort as be good people, and usefull in their generation: it shall not be forgotten of God. For Math. 25.23. His Lord he that had improved his talents, his Lord, said unto him, well done good and faithfull servant &c. and from the 34. verse of that chap­ter onwards. Then shall the king say unto them on his right hand, come ye blessed of my father, inherite the kingdome prepared for you from the foundation of the world. What, whats the reason such must go to heaven? Because (saith the King, to wit, Christ) I was an hun­gred and ye gave me meat, &c. and so such as do give to drinke to one of those little ones (that do believe in Christ) a cup of cold water only in the name of a Disciple, are assured not to lose their reward, Math. 10.42. But on the contrary side, such as are not good, and charitable (much more such as are pernicious and mis­chievous) must take what is alotted for them. Math. 25.41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the Devill and his Angells. Though men either cannot or will not order them and deal with them yet God will. For such as are wicked and love violence, his soule hateth Psalm 11.5.

Ʋse 3 And therefore if God be good, and if to be good be to be like unto God, and if they that be not good, be not like God, then we may hereof make this third Use: to excite and stir up all such as would please God, and do thinke that he is worth the imitating: to endeavour to become good people, and to be full of good workes. And to that end that ye may so be, and do, as I have said; I shall advise you, First, to make it your study how ye may be most profitable as it is said of Christ. Math. 4.23. That he went about all Galilee teaching in their Synago­gues, and preaching the Gospel of the kingdome, and healing all manner of sicknes, and all manner of disease among the people. And never any [Page 87] came to Christ, that had neede of any thing; but Jesus Christ did help them and was willing to do every body good: So farre as they were capable. Tis true indeed Math. 13.58. He did not many mighty workes in his owne country, but it was; Because of their unbeliefe. So farre, I say, as creatures were capable and willing, he went about doing all good both to soule and body. So I presse this upon you, I would have you study, which way ye may be doing most good. So when God shall take you away by death, it may be said to your praise and honour, ther's a good man gone, there's one that a great many will finde the want of, for he was a good man, he did a great deale of good. Beloved in the Lord not they that have most, but they that having it, do most good: are the best men in the Parish and Town. Such as improve their authority, and wealth, and wit to the good of all these are good men▪ these are like unto God. Good magistrates, good Ministers, good Townsmen, good neighbours are like unto God, and will have honour in spight of malice. But on the other side, let men quarrel and complaine never so much, that they are neglected, Honos fugien­tem sequitur & sequentem fugit. and swagger what they will do: yet they shall never have the portion that belongs to good men. The more they hunt after respect, the further off shall they be from it, let men keepe up their credite with God, and leave God to keep up their credit with men. And therefore, if ye would be accounted the best men in the places where ye dwell: labour to excell in doing good, I may say to some which are discontented for want of that honour which they expect (for this ye know is the great quarrell of this place) as God once did to Caine, Gen. 4▪ 7. If thou do well, shalt thou not be accepted? And if thou doest not well sinne lieth at the doore. O be stirred up to do good, to be like unto God: to do worthily in Ephrata and to be famous in Bethlehem. Ruth 4.11. That is where your estates be, and your lands ly. O all of you be sweete be usefull. Fathers and M [...]sters be not like Tyrants and Bedlams in your houses. Provoke not your children to wrath. Do not strike like mad-men, ye care not how nor whom. Do good well, that ye may be like your father which is in heaven.

And this if you do, and will approve your selves to be good folkes: ye must take notice of two things under this first dire­ction, which every good man must abhorre to take delight in. [Page 88] For the contrary declare and plainly denominate men to be evill.

First ye must not take delight in sinfull practises and courses either your owne or others. This was that which was laid to the charge of the Gentiles Rom. 1.32. Who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them. Tis but a folly to talke of becomming good men, if ye will take delight in sinfull courses and in wicked mens company; keepe not company (ye that are under convictions at least) with pot-companions. Tis no safety (saith one) to be neere those that are under the curse of God. O take heed of these coolers, they will quickly take an order with your beginings, they will quench your smoaking flax quickly. Ye had more need go to such as will be as bellows to blow up your begun fire.

Secondly. Ye must abhorre to take delight in others troubles or sorrowes. This is a sure signe of a wicked man, of one un­like unto this Good God. Such a one was malicious wicked Haman. Because Mordecai would not bow to him, he did break out into such wrath and so swel in his toadish pride; as that he would be revenged upon all the people of God. But for his la­bour was hang'd upon a gallows, which he had built to have Mordecai hangd upon it. The debts of cruelty and mercy are ne­ver left unsatis­fied. Raleigh. Hist. of the World. And this is a most wicked disposition in any body, to delight in the sorrows of any, especially, if it be of the servants and people of God. Ye may reade how this vile man pleads to destroy thousands without pitty or mercy. Ester 3 8.9. So Moses brings in the enemies of Israel speaking. Exod. 15.9. The enemy said I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them: I will draw my sword, my hand shall destroy them. This is that will make a man like unto the Devill of hell. If ye love to satisfie your lusts here in the mi­series and sorrows of others: it will be just with God to satisfie his holy desire upon you hereafter for ever. 2. Thes. 1.6. Seing it is a righteous thing with God to recompence tribulation to them that trouble you. So much for the first direction in this third Use. viz. to make our study to be good.

Secondly, Ye make labour to be cured of and so lay aside froward dispositions, which are contrary to that sweet spirit which maketh us like unto God. Su [...] [...] are spo­ken [Page 89] of 2 Sam. 23.67. they are like thorns, pricking, scraching things. And there also ye may see what will become of such. They shall be utterly burnt with fire in the same place. O Therefore let this doing of good be thought upon. And according to these two directions let us set about the practising of it. Motives to do good. And the more to blow up the fire in you into a holy flame, Consi­der these Ensuing Motives,

First that it is commanded of God to do good to all men, Gal. 6.10. 1 yea to take opportunitie for so doing, as may be gathered out of that place. And Rom. 12.9.10. Let love be without dis­simulation: abhor that which is evill and cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour pre­ferring one another. And yet more ver. 20.21. Therefore if thine enemies hunger feede him: if he thirst, give him drinke, for in so doing thou shalt heape coales of fire on his head. Be not over come of evill, but overcome evill with good. And cap. 16.19. saith the Apostle there, I would have you wise unto that which is good and simple concerning evill. And 1 Thes. 5.15. See that none render evill for evill unto any man: but ever follow that which is good, both among your selves and to all men.

Secondly, Consider the excellency of this property, to be of 2 a sweete disposition, and of a beneficiall conversation. It is that which makes a difference betweene God and the Devill. God is good to all, Psalme 145.9. And the Devil doth good to none. His name is Abaddon and Apollyon, that is Destroyer. Rev. 9.11.

Thirdly, God will reward all good folks, both in them­selves 3 and in their posterity. Their seede shall be blessed, Psalm 37.26.

Fourthly, The contrary to doing of good is abundantly threatened to be punished. Their seed that are wicked shall be cut 4 off, Psalm 37.28. and in the 38. verse. But the transgressors shall be destroyed together: the end of the wicked shall be cut off.

Fifthly, And lastly, to move you and encourage you to la­bour for this sweete temper of spirit, that ye may be full of 5 goodnes: consider that goodnes is to be had, it is a communi­cable attribute. It doth not so abide in God as not to be communicated unto his creatures, that are capable of this great gift and gracious property; as men which are reasonable crea­tures are.

And so I come to the Second proposition which the last Motive doth cast me upon. viz.

That Goodnes is a communicable attribute.

The second Doctrine or Proposition.For, First it is a branch of that uprightnes in which God made man, mentioned Ecclesiastes 7.29. This was that which Adam lost in his fall. This is that image of God spoken of Gen. Reason 1 1.27. So God created man in his owne image, in the image of God created he him. Man was created and had communicated unto him by God, a good frame of spirit, to be usefull and helpfull to all. And this Adam lost, though he kept his naturall good­nes of being, and we all still keepe and retaine the goodnes of our kind. We are all perfect in our kind. But for this good­nes of usefullnes, both Adam and the fallen Angles lost it. Yet was it once communicated as ye see, which is enough to serve our purpose, that it is communicable.

Reason 2 But yet further, As God communicated it at first, so also he doth now againe daily restore it, in the work of regeneration: when that is wrought, this among other fruits of the spirit groweth on that stock, and is numbered among the fruits of the spirit. Gal. 5.22.23. But the fruit of the spirit is love, joy, peace, long-suffring, gentlenes, goodnes, &c. The word there used for goodnes is [...], and the word [...] is the word im­mediately forgoing, and is translated gentlenes; which yet is very often translated goodnes too. It is as it were good­nesse. Object. A sweete and gentle frame of spirit and usefullnesse, and also a good conversation. It may be objected that the rich man Luke 16.25. Is upbraided for receiving [...], his good things, a word of the same theme and nature, with that which is made here to be a fruit of the spirit. To which I say, there are divers sorts and acceptations of goodnesses in God himselfe by attribution, Ans. which is only for our sakes; for his nature is most simple: and we may not wonder, if words be diversly ta­ken about the creatures, which are of several particular dispo­sitions and qualities. Doubtles that forementioned rich man would never have beene hit in the teeth for having this good­nesse which is a fruit of the spirit: But it was for some other goodnesse, There is three sorts of good or goodnes, Spiritual, Civill, Corporall. He was farre enough from having that which was spiritually good. And but litle had he of that [Page 91] which was civilly or morally good. But his time and strength was laid out, for these things that were good for the body, and as some use them, scarce good for that. Yet the things of this life are called by that name good, or goods, or goodnesse: In reference to the common opinion of the world. In regard that they have an entitative goodnesse, they are the good crea­tures of God; these he made, and he made all things good (as hath beene said upon the second Attribute.) And yet againe, they have not only a goodnes of entitie, but a goodnes of use in them; the Lord had made them very suteable to the needs, re­lations, affairs and businesses of this life: This is that goodnes, wicked and worldly people have much of, and this is that which is meant in that place of Luke: We may likewise in the third place, reason from a command, that such a goodnesse there is to be had, and therefore it is communicable. And that it is commanded, it is evident. Gal. 6.10. And as we have there­fore opportunitie let us do good unto all men, &c. Yea we are expresly commanded to do good to them that are our enemies, to do good to them that hate us. Math. 5.44. These precepts would not have beene, if goodnes had not beene to be had among men. As for those common places objected. First out of Math. 19.16.17. Where Christ blameth the young man for calling of him good, upon this ground, that there is none good but one, that is God. And then that in Ecclesiastes 7.20. Where the preacher saith. That there is not a just man upon the earth, that doth good and sinneth not. I answer, that understand the places of what kind of goodnes ye will, it must alway have this helpe for the making out of the sence of them, that there is none ab­solutly good, none perfectly good, none compleately good, but God. Yet be there some that have attained unto some good degree of goodnes, in regard whereof, they may have the title of good men. And if people would use the meanes and lay aside those impediments that hinder them from doing good, they might do a great deale more, and be more usefull and beneficial; whereas now the most are rather like Divels then men one un­to another. And alas! even in a manner the best but unprofita­ble servants, that shall be cast into outer darkenes: I speak of unre­generate men, and so would be understood.

Now the first use that we are to make of this truth, is, to Ʋse 1 [Page 92] teach us that there is no fault in God; That men be so bad and mischievous; at best so unprofitable generally. It is their owne naughty and corrupt heart, and that cursed selfe-love and secret atheisme, and distrust of God, and want of the image of Christ; that makes many such unprofitable & pernicious persons, that do so much hurt in their generation. And therfore let the fault be laid where it is, and the sadle be put upon the right horse (as we say:) and let us not charge a good and gracious God, with our froward and crooked natures as too many are apt to do. Men might chuse whether they would be such (as it were) pricking and galling thornes one to another. God is good and would make men good too, if men were willing. Why do ye not strive against the evill of your heart and labour to roote it out? And here we may note a sad effect of Gods bounty up­on many that take liberty as it were by grant to be mischeivous to others, because they have more of these outward good things then others. As if God had delight to provide bellows to blow up unruly lusts, Hosea 13.6. According to their pasture, so were they filled, they were filled and their heart was exalted; therfore have they forgotten me. O when the heart of men is once lifted up with the creature, they are very neere the Divells fall and frame of spirit. Then men thinke they are out of the reach of contradiction and controlement, and no wickednes so grosse, no mischeif so great, which they will make any bones of com­mitting. They cannot looke a jot beyond the service of their devilish spirits and hellish lusts. The righteous shall be sold for silver, and the poore for a paire of shoes, Amos 2.6. O that this evill disposition were not to be found so generally among us, as it is; If it were the blessed will of God: When God puts in good things into mens hands: The Devill is at hand to put wickednes into their hearts. Well neighbours, this is one warning more; it will not be lost altogether. Looke how many teachers ye have had: so many condemners will ye have, if ye will not consider and amend.

Ʋse 2 Secondly we learne hence, that such as desire to be good, are in great possibilitie to have their hearts desire, and to attaine to this disposition, this sweete temper and frame of grace, which bringeth forth such sweete fruits of usefullnes and helpfulnes. If ye be desirous to be good, I can assure you God is. Why [Page 93] saith God, agreed, a match: you and I are of one mind. I stand with my communicable goodnes to bestow it. A cleane heart, a right spirit, a loving temper, will ye have this? O sirs, if ye be willing, what a comfort is this! If ye be sensible of your barrenes, uselesnes and unprofitablenes, of your selfe-love and destrust of God, and feare that ye shall want, (the usuall causes of the former malady) of the sowrenesse of your nature; up presently to anger and revenge: God he giveth more grace, he giveth all grace, and this of benignity is a lovely one. If we then humble our selves under the want of this disposition and under our unprofitablenes, and yet more under our gunpow­der-like dispositions set on fire upon the least provocation; I say if we be humble before the Lord and seeke unto him to be like him in goodnes, and sweetenes, and readines to help all: We shall be sure to speed in our suites. God is a giving God, therefore seeke unto him for grace. God is a giving God, he giveth to all liberally, therefore labour to be like him: and let such as are groaners under their curst, crooked, & froward na­tures, take comfort in hope, because goodnes is one of Gods communicable attributes.

Thirdly, But it is not enough for us to see our want of good­nes, to groan under it, to take comfort in the possibility of ha­ving Ʋse 3 a better temper and becomming more usefull hereafter: but we must put on to the worke of obtaining this grace. We must seeke it at the hands of God by earnest prayer. He only can work it Phillip. 2.13. It is God that worketh in you, both to will and to doe of his good pleasure. It is a fruit of the spirit, Gal. 5.22. Directions 1 And none can have this gift that have not the spirit, for that, Motives upon the first dire­ction. that which is done by a man that hath not the spirit, cannot be good because the man himselfe is naught. And it is neither our own power, nor the power of any creature that can give us the spirit; it is a new creation. He only can make us good that is good himselfe, even he that can of stones raise up child­ren to Abraham. Quest. But you may demand whether naturall and morall vertues be not good, and whether a man may not though he have not the spirit, be good and useful, Ans. and helpe­full many waies? I Answer. No doubt naturall affections are in many excellently working that have no grace. Husbands may love their Wives, men may love their children, many may [Page 94] give their goods to feed the poore, 1 Cor. 13.3. Yea all their goods, marke the place well. And here I might spend much time to shew what nature may do.

But that goodnes which makes us like God and excepted of God, is onely a fruit of the spirit. It hath not only the Line­anents of goodnes, but the life of goodnes. It comes from a principle of life in the soule, whereby men do good works with facility and constancy, as naturall actions of life: when likewise they grow in them; for where there is life, there is also growth; And they desire that which feed their life, and then the good works and charitable actions that are done, are not lead workes. But there is no trusting flesh and blood no not [...]n the most compleat gracelesse man in the world. Their good­nes will quickly be changed into mischevousnes; when tem­ptations come that are above the principle they act upon. Ye Directions 2 must (for a second direction) enquire concerning this pro­pensity to do good; whether ye have any of it, or as yet none at all: That so ye may be the more set on according, to labour for some of it, or for more of it. Can ye do good to some, la­bour to do good to all. Can ye love your friends, strive to love your enemies. Examine your selves. The tree is knowne by his fruit, what good do ye? Who is the better for you? take your evill dispositions that make ye so unlike God and sacri­fice them before the Lord, and trample under foote your vile­nes. Condemne your selves, judge your selves bretheren that ye be not judged of the Lord. Take your sinne of selfe-love which ma­keth ye such unprofitable, if not pernitious men and women: and stay it and so ye will the better put on to the worke of ob­taining this gift and grace.

Directions 3 Thirdly, Set your selves upon practice of those things that will denominate ye good folkes according to Scripture. First pursue peace, follow it, Re. 12.14. The word in the original sig­nifieth to follow after peace, [...]. as the persecutor doth him whom he persecuteth; Sirs it is a God like property, though we are wronged by others, yet to be forward to seek peace. Ah you froward, sower, doged pieces, that whet your tongues like a sword, and bend your bows to shoot your arrowes even bitter words: Are ye like unto God? Psal. 64.3. I am perswaded your owne consciences tell you otherwise. Secondly avoid needy, pernicious; much more mischievous companions; lest they infect you and teach you to [Page 95] be like unto them. Lest ye learne their froward wicked waies, take heede ye come not neere them. Thirdly let sweete, meeke, good, mercifull, bountifull people be your delight, among whom ye may learn to be like unto God. Fourthly, study places of Scripture and dwel upon such passages in bookes and Sermons as are of this subject of useful goodnes. Fifthly, and lastly, upon this last direction, consider these two things as speciall properties of good folkes indeed: First be good to peoples soules, prefer them before their bodies. Our Saviour Christ preferres the soule before the body, Math. 10.28. And feare not them which kill the body, but are not able to kill the soule &c. The account for our owne soules and the soules of others, is the greatest account; and therefore the care of soules should be the greatest care. Dr. Sibbs soul Conflict. page 70. Secondly preferre the houshould of faith in thy doing good Gal 6.10. Good must be done E­specially to the houshold of faith. Above all men do good to the godly. And above all bodyes have a care of peoples soules. To close up all that ye may be the children of your father which is in heaven, and shew your selves like unto him. Motives Second­ly, That ye & your off-spring many be the blessed of the Lord. Thirdly, those curses which hang over the heads of oppressors and their children may never light on you or yours, but that both ye, and they may alwaies escape them: labour to do good to be usefull and helpfull to all according to the rule; and take heed of being evill men and evill doers. And so much for the second particular. That goodnes is a communicable attribute. The third and last point is. Doct. That God in respect of this attri­bute is infinite and incomprehensible. Psalme 36. ver. 5. &c. to the 11 verse, glorious things are said of the goodnes of God; called by divers other names: as mercy, faithfulnes, righte­ousnes, judgments, preservation, loving kindnesse, the shadow of his wings, the fatnesse of Gods house. Rivers of pleasures the fountain of life, light. And of these things (which are Gods goodnes and benignitie) it is said; that it is in the hea­vens, it reacheth unto the clouds, it is like the great moun­taines, a great deep, his preservations extend to man and beast, it is excellent, abundantly satisfying, a fountain of life: what can be imagined meet to set out the transcendency of Gods goodnes, that [...]s not made use of one where or another in [Page 96] Scripture. And it must needs be so that Gods goodnes is infi­nite and incomprehensible.

Reas. 1 First, because God is absolute perfect, he is the Summum bonum, the totall good: and therefore of necessitie his goodnes must be infinite.

Reas. 2 Secondly, God is not subject to provocations, ye cannot pro­voke God, as ye do men: Marke friends. Though the Scrip­ture say, 1 Cor. 10.22. Do we provoke the Lord to jealousie; and the word be used in many places, of provoking God: yet the Lord is never provoked properly, as provocation can hang upon him. For provocation argues mutation, but God is al­waies the same. Gods spirit cannot be brought to a distemper by all the wickednesses in the world. All the blasphemy posi­ble of men and Devils, cannot raise a storme in the breast of God. Fury is not in him. And when God is said to be provo­ked to be angry, to be furious and the like; these things are spoken of God by way of allusion to men, as it is in assertions of Gods eies, hands and eares, and the like: not that God hath either passion or affection, soule, or limbe, or member, or body. In allusion I say to men. For as provoked men to revenge affronts, wrongs, and injuries. So when God findes men in sinne, though he be of a calme spirit, and a good God; Yet he causeth sorrows to fall on the wicked, and unto all eternitie shall workers of iniquitie be tormented. Yet this will be true for ever, that God is good to all though men be damned. What is this kindnes to send people to hell? We may say to God, is this thy kindnesse to thy creature? Quest. I answer, It doth not be­long to the goodnes of God (which I am now speaking of) to send people to hell: Ans. but it is an act of justice proceeding from his holines and puritie▪ But it hath no smell in God of passion or anger, or revenge, or ill-will to the creature. All which things are farre from Gods essence who is immutable perfecti­on, and with whom is no variableness neither shadow of du­ring. James. 1.17.

Reas. 3 Thirdly, God must needs be infinitely good, because he nei­ther carketh or careth for himselfe, as vain men do, who there­by are hindered from doing good to others: O say they, we may give so long that we may lake our selves. I say, God is un­der no such feare, sith he is an ocean of goodnes and perfection, [Page 97] and omnipotent, and wanteth no sufficency. Gen. 17.1. I am God alsufficient, Saith he to Abraham.

And Fourthly, it cannot stand with the alsufficiency of Gods essence to have it, and not to dispence it. He is alsufficient Reas. 4 every way, as well in goodnes as in power, aswell in readines to do good as in abilitie. I say Gods alsufficiency sets him a work to put himselfe out for the good of the creature above all that we can aske or think. He is kind unto the unthankefull and to the evill, Luke 6.35. He endureth with much long suffering the vessels of wrath fitted to destruction, Rom. 9.22.

Surely then (for the first Use) no man alive hath cause to complaine of God, as if he wanted a good disposition. Ʋse. Tis true there is much murmuring against God in the world under the title of fortune, when affliction, sicknesse, poverty is upon people. But for remedy, we should know that sinne is the cause of all evill. Do away thy sinne and God will quickly do away the evill thou liest under. Blessings must needs come upon us and overtake us, if we shall harken unto the voice of the Lord our God, Deut. 28. verses 1.2. &c. And curses for the contrary ver. 15. &c. It is impossible God should take displeasure against any without a cause. The Lord is righteous in all his waies. Ps. 145.17. And we should for further remedy (in the second place) rather ad­mire goodnes in our worst condition: sith the attribute of justice and power must take place too. Lamen. 3.22. It is of the Lords mercies that we are not consumed, because his compassions faile not. Soules conflict p. 425. In the worst time saith (Dr. Sibs) there is a presence of God with his children. When we are at the lowest, yet it is a mercy that we are not consumed, we are never so ill, but it might be worse with us; whatsoever is lesse then hell is unde­served.

Thirdly, We are to know that if we be Saints those evills that befall us, which seem to crosse this Doctrine of the infinite­nesse of Gods goodnes; do very much establish it. For affliction befal the Saints from the depth of goodnes in God. Not only upon such an ordinary account as we reade, Psalmes 119.67. Before I was afflicted I went astray, but now have I kept thy word. (Wherin two notable uses are expressed of afflictons, to wit, to reduce the Saints from their straying, and to make them more exact in their conversation) But I say further, ver. 75. I know [Page 98] Lord that thy judgments are right: and that thou in faithfullnes hast aflicted me. From faithfulnes that no good thing shall be with­held that may make us eminently hapy here & hereafter. In great goodnes was Joseph so afflicted, and Job and Daniel cast into the Lyans den, that they might be prepared for great honours and employments, and also great discoveries of God: It is much and sweete to an afflicted soule, to see a token of the Lords love upon him, and a signe of his being received into Sonship. Heb. 12.6. For whom the Lord loveth he chastneth, and scourgeth every son whom he receiveth. But more to see faithfulnes & power in great deliverances out of great straites; out of the Lions den out of the Whales belly, to carry through the red Sea rather then to leave to Pharaohs pride and crueltie. But yet I have a great deale more to say of the wonderfull goodnes of God to some choise ones, whom he fiteth in the furnace of great sorrows for great employments and enjoyments of himselfe in the creature here even in this life.

Ʋse 2 For the next use heere is a good ground of encouragement for all sinners and distressed souls to come to God. For the Lord is good. And if ye cannot tell what to say, I will teach you a prayer which David taught me, Psalme 17.7. Show thy marvel­lous loving kindnes; O thou that savest by thy right hand them which put their trust in thee, from those that rise up against them. Ye may have much comfort in the consideration of Gods abundant goodnes whether it be that our sinns be very great or our sorrows even (as it were) hellish, God gives much good with much goodnes to his people. He gives all with all his heart; he makes every step to them in blood, and yet in delight parts withall to en­rich them. Lockier. or our condition never so obscure, great sinners hath God received, great sorrows hath God removed, and beggars from the dunghell hath God advanced. And for such as have tasted the blood of Christ in their meat and drink and weare cloathes died therein, and have all their salvations and comforts swiming to them on the streames of the blood of God: Let them say that the Lord is good to the lowest; Saint affliction is but the pulling of the rop without to make the bell to speake within: but to some it is a setting them in the high­est steeples as bells themselves to be heard a far ringing the various changes of an unchangeable God. Let me heape up exhortations and so end this point and subject. 1. Come away taste and see that the Lord is good, Ps. 34.8. Ye honour God much, and ye shall be blessed that come unto him. 2. Run to [Page 99] this infinite goodnes in all destresses, Ad omnes etiam ad im­pios. Cum Dei bo­nitas praecipue sit erga mem­bra ecclesiae, ergo et nos do­mesticos fidei praecipue be­neficijs prose­quantur. Harplus. 201. fly to this present helpe in the needfull time of trouble. 3. Be like unto God and take heed of the doer of the unprofitable servant, Math. 25.30. Much more take heed of being found among pernicious ones that delight to do mischeife, which shall [...]e torne in pieces when there shall be none to deliver. Ps. 50.22. And 4. imitate God in the extent of his goodnes, I meane so farre as creatures can attaine. Do good to all even to those that have no goodnes in them even to your enemies. And lastly as the goodnes of God is especially to his Israel, Psal. 73.1 Truly God is good to Israel, &c. So let us especially prosecute with our goodnesses and helps, the houshold of faith, and above all we must be mindfull to do good to the soule, and so much be spoken of the attribute of goodnes or benignitie.

OUt of this verse I have already spoken of the forgoing words for the Lord is good. And have discoursed of Gods usefull goodnes one propertie of God, which is used as a rea­son, why he is worthy of praise, There are three in this verse; Suavis est De­us & quia sua­vis facilis mi­seretur quia miseretur pro­mittit libera­tionem; quia verax implet promissa Bel­lar. in hunc Psalme. so joyned that one floweth from the other. The Lord is to be honoured and his name to be well spoken of, for he is good, and because he is good, he is ready to shew mercy from time to time, and hath promised to be mercifull; and because he is true in his promises, therefore he will performe his promises of mercy which he hath made. Now having finished the pro­perty of goodnes, I come to this of mercy. And in handling of it shall insist upon the same three particulars first propounded, Viz.

First, That mercy (as hath beene said of the rest) is an at­tribute of God.

Secondly, That it is a communicable attribute of God.

Thirdly, That God in it (as in all his attributes) is infinite and incomprehensible.

To begin with the first of these propositions. Mercy ye see is attributed to God, not only here, but in many other places of Scripture Psal. 86.5. For thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee, Psalme 106.1. For his mercy endureth for ever, Psalme 118.1. The same words, Psalm 136. ye have it Sixe and twenty times: And the same expression is in Jer. 33.11. in that prophetical promise of the joyfull estate of the Church. And one place out of the new Testament Ephes. 2.4. But God which is rich in mercy, &c. Mercy (ye see) is an attribute of God.

But what is mercy? For Answer hereunto, it will be requi­site, What mercy is in man? that before I speake of it as it is in God; I should first of all shew you what it is in men. In man (therefore know) mer­cy is a vertue inciting the will to give succour to anothers mi­sery and to indeavour to drive it away. In men that which is commonly reputed mercy may be a vice, so it may fall out. For such acts as are counted mercifull, do not alwaies proceed from the same principle in all that it doth in some, which are called mercifull men. For there are some which give almes (as the Pharisies did) to be seene of men, out of vaine glory and ostentations, which is no vertue but a vice. Or if that which is naturally a worke of mercy be done upon any other dishonest ground whatsoever, or to any other unlawfull end; it then appertaines to that vice by whose affection it is commanded, and takes the malignitie of that sinne (whether lust or errour) that sets this inclination on worke to succour the miserable. But when the end is honest, the worke is commanded by that vertue which hath regard to the honesty of it, whether it be one vertue or another. VVhether it be the love of God, or love of the bretheren, or encouragement of the godly; or if it be only a pitifull disposition to the creature, which is the ground thereof. The end will much denominate the action, and refer it to that errour or vice from whence such a supposed act of mercy had its first rise. Some that are Romish recusants are seemingly very mercifull to the poore; perhaps it may be to draw such to their religion: (As some Heretiques are kind and curteous, to draw others to the embracing of their opinions.) [Page 101] So many likewise seem to be very forward to do good, when it may be to serve their lusts of coveteousnesse▪ pride and wan­tonnesse. Such actions as these cannot be called mercifull or good: but must be referred to that vice which is the ground of them. If one should tempt a poore man to steale upon consi­deration of his poverty, or perswade one that is sick to go to Charmers or white Witches for the recovering of health: these actions could not be mercifull, but rather must be referred to the head of cruelty, to the poore soules of such persons so tempted so perswaded and advised.

But because it pleaseth the spirit of God in Scripture to use termes and words promiscuously sometimes in predications both of God and men; Whether mercy be in men a di­stinct vertue from goodnesse and love, and even about the attribute of good­nes lately handled, and this of mercy now in hand; one word doth signifie either thing, mercy sometimes being used for goodnes, and goodnes put to signifie mercy: it will be worth our inquiry a little to see what the difference is between these two vertues, and also that of love which is often taken to be the same with goodnes and mercy. As to make this appeare to be so I remember a passage in Dr. Sibs his soule conflict Page 446. touching love, goodnes and mercy in God, which I will relate. It is good to see blessings as they issue from grace and mercy, it much commends any blessing to see the love and favour of God in it. In those words ye see he puts a difference betweene blessings (which I take to be the same with good things bestowed) and mercy, and grace, and the love and favour of God: and yet all these foure last words are used for one and the same thing; which in so ex­perienced an artist is to be taken notice of. As if mercy and love were one and the same thing. And yet in many places of Scripture, we find goodnes & mercy taken in the same sense, & mercy and love somtimes distinguished, for satisfaction here­in, and clearing of this difficultie, we must know: that if we restraine the word mercy to his proper signification, according to the etymon of the word & the definition of the vertue; to wit to rid one out of a notable distress or misery from an aflict­ed & compassionate heart towards him: then mercy hath a nar­rower object then goodnes or love. But yet because usually such workes as we call workes of mercy, proceed from the affection of love, and that love which we call the love of [Page 102] good will towards our neighbour, doth in a sort wholly live in workes of mercy (for the love of complacency is of another nature) I say for this cause: love mercy and goodnes are sometimes used to signifie one and the same readi­nes to do good to all, or help any, and to be of a loving deport­ment. Howsoever therefore there may be use of destinctions sometimes, to wit, when we speake particularly of them as vertues in men, or graces in saints, or attributes in God: yet in ordinary popular discourse they come all to one, and so are used by the Holy Ghost oftentimes in Scripture, in passages both concerning God and also men.

But that nothing may be left unsaid to give full satisfaction, I will give you distinct definitions of these three, goodnes or benignity, love of goodwill, and mercy as they are attributed to God, and found in men.

Goodnes is the will of God, whereby he is inclined to do good to creatures and the effects thereof

Love is the will of God approving what in his creatures is good and agreeable to his holy mind and manifest [...]d by sun­dry effects thereof.

Mercy is the will of God whereby he is inclined to succour such as are in misery and the manifestation of it in acts accord­ingly. In men, goodnes or benignitie is a disposition and in­deavour to make the lives of creatures comfortable, Amore nihil est aliud quā bonum velle amata. by afford­ing all that may any way conduce thereunto. And love is a certaine propension of the appetite concupiscible unto what is accounted good and fit, for him that loveth and a manife­station of good will and friendship upon occasion both in word and deede to such objects. And mercy said Philosophers is a sicknes of mind conceived from the misery of another stir­ring up to shew pity and compassion and to succour such a one. But lastly in saints these come to be graces, and so acceptable to God, being fruits of the spirit, tending to God, and having respect to him. So we are full of goodnes towards the bodies and soules of others, communicating what we have for their good and benefitt. Shewing love for Gods sake in both word and deed even to them that wrong us and abuse us. And ha­ving bowels of mercy towards all that be in misery, and being ready to do any thing for their succour. Now of all these three [Page 103] vertues in men, graces in Saints, attributes of God; What mercy is in God Miseri cordia est voluntas Dei qua ad succurrendum miseris & pro­pensus. Sharpius. The mercy of God some call the propertie or attribute of his nature, inclin­ing him to re­lieve the mise­ry of his crea­ture; some the essenee of God shewing mercy. Sclator on the 117. Psalme. Ira dicitur esse in Deo non ut turbidus motus animi sed sim­plex voluntas ad ultionem. we are to speake of mercy now as it is to him attributed.

One thing is very necessary to be premised in this discourse, to wit that mercy in God, is not as it is defin'd by Philosophers (as hath beene before hinted) A sicknes of mind conceived from the misery of another. For sadnes and afliction of mind cannot be in God, though in Scripture there are such meta­phors used. But mercy in God is his very essence whereby he is infinitely disposed to helpe succour and comfort such as be in any miserable condition. Those expressions in Scripture. In their afflictions he was afflicted. And mine heart is turned within me, my repentings are kindled together. Are borrowed Phrases. As from the turning of the bowells in men at the fight of an object of pitty. And yet in men this is not mercy it selfe, but a compa­nion of pitty. Yet because by it our mercy is made known, we call it by the name of mercy. We call rowling of bowells mercy, and mercy rowling of bowells, which yet is but a com­panion of it, and that in men only and not in God. Mercy may be without it, and in God allwaies is; because God hath no bowels to be turned, God is one most simple essence, and hath no qualities. And therefore when we say God is merciful, we speak of him metaphorically, as when we say God is angry. Anger is a turbulency of spirit, but there is no such thing in God. The effects of that which is called anger in God, are of­ten put for ang [...]r: as when we see the punishment and scourges on the backes of wicked men we conclude that God is angry. There is no real difference be­tween his es­sence and at­tributes, save only in our manner of con­ceiving. Sclater. In like manner when we see the rod taken of and cast into the fire (which is an effect of mercy) we say God is mercifull. But mercy in God signifi [...]th two things.

First an inclination in his heavenly Majesty to shew mercy.

Secondly the effects of his supposed affection, which is his helping of the miserable creature, or a making out of God to such as have need of helpe and pitty. The affection of mercy in men is knowne by that griefe that accompanies it, Tanquam à nobis notiori vertus ipsa no­men traxit. but such a companion of mercy cannot be in God. O mercy is a glorious attribute of God, he is a very sea of mercy, he is never dry. A­mongst men he that is fullest of pitty is but a drop of it. Their pitty falls infinitly short of what is in God.

And this mercy of God is either generall to all his creatures [Page 104] or speciall unto mankind or more speciall and peculiar, that whereby he is said to be mercifull to his elect unto eternall life, and freedom from the wrath to come. Let us view the generall mercy of God to all his creatures. Three things pre­sent themselves to be looked upon.

First the raising up of all creatures out of nothing. Gen. 1.1. In the beginning God created the heavens and the earth.

Secondly, The extension of tender mercies of providence towards all creatures wraped up in misery, of which see Psalme 145.9. The Lord is good to all: and his tender mercies are over all his workes. His mercy is over and upon all his workes, as the warmth of the hen is over all the eggs, to warm, and cherish, and nourish them, so Gods mercy is over all his works, Dr. Preston of the Simplicity of God. p. 54. to cherish and nourish, and per­fect them, that is, it is shewed forth upon them all.

Thirdly, When creatures be in destresse and cry in their kind, God heares them and relieves them. Psalme 147.9. He giveth to the beast his food: and to the young Ravens which cry.

Next for speciall mercies towards men. As he hath raised them with other creatures out of nothing; so he hath lifted up in the creation humanitie to a supernaturall life. And al­though these two acts of God may more properly be referred to the goodnes of God: yet surely his provision made of other creatures for their service, and his relieving their miseries with supplies; makes it appeare, that out of his mercy he is the Saviour of all men, though especially of them that beleeve. 1 Tim. 4.10. But now for this singular mercies to his Church, besides those in which they are in commons with all other men and creatures: whereof (with a little helpe) the reparation of that whole kind may go for one of the common ones. God hath shewed his mercy in giving a Saviour to mankinde, faith Mr. Perkines, Marke I pray, to mankind. And John 3.16. God so loved the world that he sent his only begotten Sonne, &c, I say besides this, he shews his mercy to his Church and people, in delivering them from the curse, and giving them the means of salvation, and vouch­safing them secure of remission of sinnes here, and life everla­sting hereafter. But that these mercies of the Lord may not passe so: I shall here fasten a while, to speak of the repa­ration of lost man fallen in Adam unto sinne and naturall miseries, and liable by this fall to eternall death. The raising [Page 105] of them up, and the underpropping of them with greater helps then before; sure here abundant goodnes and mercy doth shine out very gloriously. Here we may by the way speake of those severall kindes of mercy which some have observed to be in God, and so we shall next come unto the branches of that mercy, which is the great mercy of all towards such of the faln race of Adam, as by Christ are raised up to enjoy everlasting life.

The mercies of God extended in this life may be reduced to five heads. There is a five­fold mercy of God.

The First whereof, is rewarding mercy, This is when such as do well, though they do ill also (as who liveth and 1 sinneth not?) are rewarded: Mercy rejoyceth against judgement, James 2.13. And God passeth by what is done amisse, and re­wardeth what is well done. He doth good to his servants that feare him, and forgetteth not their works of faith and labour of love and actions of obedience, but of his mercy rewardeth them.

Secondly, He hath also pardoning mercy. As he crowneth with loving kindnesse and tender mercies. Psalm 103.4. So he for­giveth 2 iniquities ver. the third of the same Psalme. This is that mercy which David prayeth for, Psal. 25.7. Remember not the sinns of my youth nor my transgressions: according to thy mercy remem­ber thou me, for thy goodnes sake O Lord.

Thirdly, God also hath prevaling mercy, when he keep­eth us from those evills either of sinne or punishment that he 3 seeth we are running into. So sometimes when the Lord sees his servants hastening to the committing of sinne, which will certainly bring sorrow upon us; he hindereth and preventeth the doing of these things. And so when wicked men plot to bring misery on the people of God: as Haman did concerning the Jews in Ester, God hinders it. So when more then forty had bound themselves under a curse, neither to eate nor drink till they had killed Paul Acts 23. God prevents it by his pro­vidence, the story is obvious. This is Gods preventing mercy, to keep us from sinne; and so from the punishment due for sinne, and from the Conspiracies of evill men:

Fourthly, God sometimes sheweth mercy in delivering his 4 people out of sinne, and from afflictions and sorrows lying [Page 106] on them for sinne. Though he sometimes let them fall into the evill of sinne or punishment; yet he is pleased to helpe up and take them out againe. This is another mercifull dispen­sation of God. There cannot be greater objects of pity then men and women that go on in sinne. God comes and sees such and raiseth some up out of that gulfe, in which thousands do yet lye, that never met with this mercifull hand of God to help them out. In this sence, he hath mercy on whom he will have mercy. Rom. 9.15. And therefore it is a great mercy of God to give men grace to repent of their sinnes, and not to let them ly still in them. And doubtles such as the Lord loves, he will one way or another fetch them off from their sinfull courses. He will do as kind and wise fathers do with their disobedient children, he will double and treble his fatherly strokes on us untill he amends us, and make us stoop under him, and bring us off from our miscarriages. God permitted David to fall in­to a woefull gulfe of sinne; but here was his great mercy seene in helping him out again. And so for Peter, how did he thrice fall most fearfully into that great sinne of denying his master, &c. But in mercy he was holpen out again, he had grace to go forth and weepe bitterly, and recovered himselfe a gain in the Church of God, in regard of this esteeme and reputation. And so also it is true for grievous troubles, Psalm 34.19. Ma­ny are the afflictions of the righteous: but the Lord delivereth him out of them all.

5 Fifthly, There is exercised by God, sparing mercy. This the Church prayes for often in Scripture. This God promi­seth to his people. Foure degrees of sparing mercy in God. And shews it many and diverse waies. Sometimes by not punishing at all, somtimes by deferring pu­nishment. Sometimes by moderating his corrections, and 1 sometimes in the very act of afflicting his people for sinne, he shewes a sparing spirit, Mal. 3·17. a mercifull disposition, manifesting how unwilling he is to do what he doth, but that needs he must

Of [...]en God passeth by the sinnes of his people, and doth not reckon with them at all for them: As a father spareth his Sonne that serveth him, even when the day commeth that shall burn as an oven, and all the proud and all that do wickedly shall be stubble, &c. Mal. 4.1. which is to be understood of some generall judge­ments [Page 107] that are upon the earth, then God packs up his jewells and spareth them in that day. Here is an allusion to men that have their houses burning, who do not regard their lumber, their timber stuffe: but looke to their chiefe writings, coyn and jewels, to preserve them. So God in common calamities hath a mercifull eye towards and hand over his beloved ones; yea sometimes for the sake of them he saveth, such as are neare and deare unto them. Gen. 19.29. And it came to passe when God destroyed the cityes of the plaine, that God remembred Abraham, and sent Lot out of the middest of the overthrow, when he overthrew the cities in the which Lot dwelt. So this is one particular in which is seene Gods sparing mercy. When God hides his people in times of indignation. And also when he forgets their sinne and casteth them behind his back, and doth not punish at all. These phrases of passing by, and not passing by are usuall in Scripture, and to set forth the mercy of God, in this head of sparing mercy as one breach thereof.

So also Gods adjourning his punishments to a farther day, 2 his suffring his Spirit to strive with men, as he did with the old world. The long suffring of God waited in the daies of Noah while the Ark was a preparing. 1 Pet. 3.20. When God was provoked by their sinns, yet he waited one hundred and twenty yeeres. This deferrings of judgment is a branch of that sparing mercy of God which we live under. But Sirs, the glasse is running all this while, & there is an appointed time for every purpose. The time appointed will be expired, and though God may seem to have leaden feet: yet be sure he will have Iron hands at last: Though he come slowly he will smite surely: O Do not be bold in sin, God is merciful to forbear, to put off & defer his plagues but it will not be wisdom for you to defer to put off your re­pentance. His spirit will not alway strive. He will be paid for forbearance, ye will be left altogether in excusable if his for­bearance work not at all with you.

And as if the Lord did study to be mercifull in his dealing towards the sons of men: what moderations and rebates 3 doth he shew in his punishments, Psalme 78.38. But he being full of compassion forgave their iniquitie and destroyed them not: but of this branch we have spoken already. Marke therefore what followes, yea many a time turned he his anger away. Here is an­other [Page 108] branch of sparing mercy; but yet further, and did not stirre up all his wrath. Here ye have all three in one verse. But that which we have now in hand, is the moderation that is in this God of judgment; when he must needs punish, he doth it in judgment not in fury. He doth not make a full end, but correct in mea­sure, even when he doth not leave his people altogether unpunished Jer. 46.28. Lament. 3.22. It is of the Lords mercy that we are not utterly consumed. To wit, his sparing mercy.

4 Lastly, upon this point or branch of sparing mercy, it is noted by some, that God doth somtimes shew a kind of unwillingnes and loathnes to lay on stripes on the backs of his servants. He doth not take delight in the putting of his servants to paine. He doth not laugh at their calamitie. But he is brought in groaning while he is whipping, as a father correcting with weeping eies. Hosea. 11.8. How shall I give the up Ephraim, how shall I deceive thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repen­tings are kindled together. Here is a conflict (as it were in the very spirit of God. O how shall I do it? O what a sparing heart the Lord hath towards the sons of men? Where he must needs corect them, it is much against his will. Truly he never dealt with Christ so as he doth with the sons of men. He spareth not him in any regard at all. He spared him not in the first way, he tooke not away the punishment, but he gave him up to death. The cup did not passe away but it was drunk. Neither was it deferred, but when the houre was come he suffered, he was sacrificed in the time set for it. And that without mitigation. He had not one drop taken out of this bitter cup. Neither was there any relunctancy in God against it. He did not weepe o­ver him when he was suffring, He never cryed how should I suffer thee my sonne to dye? How should I endure to see thee so used? But it pleased the father. Isai. 53.10. yet it pleased the Lord to bruise him. He had not only voluntatem but voluptatem. He did as it were harden his heart upon him, which made him cry, my God, my God, why hast thou forsaken me?

Quest. But you will say, how standeth this with the love of the fa­ther; It is said, the father loved the son, why then did he not spare him at all in his suffrings?

Ans. I Tell you sirs, there was great reason, why God should not [Page 109] spare Christ, Though he spare us continually.

For. First it delighted God to see his justice satisfied, Reasons why God spared not Christ. he would have a full satisfaction to it, It was expedient that all the mercy should be towards the redeemed and none towards the redeemer. As Christ stood in our steede he was to satisfie justice, and so to have what he paid for. Thus justice is exact [...]d which God could not indure should be trampled under foot. This must needes be a pleasant sight in Gods eyes. That we sinners might have all mercy, he that saved us from our sinnes had no mercy. Sparing mercy is the lowest degree of mercy, yet this was denyed to Christ, that he might pay every sort of mercy for us.

Secondly, He knew what his sonne could do. He laughed at the triall of him, because he knew he would do well enough. It pleased the Father to see his sonne tug with death so, and all sorrows, even as a Generall takes delight to see his souldiers play the men bravely. But I am sensible of a digression and therefore returne to the matter in hand: that mercy of all kinds is in God. Ye have had a discourse of a fivefold mercy. And now next I am to speake (as I promised) of that great manife­station of mercy to mankind, fallen from his good estate. I meane to the remnant elect, to the little flocke: for whose sake glorious doings and marveilous transactions have beene in the world. For to the end, that man so fallen in Adam, so miserable every way (as hath been heretofore shewed:) might be raised up and freed from all sorts of sorrows and deaths; from griefe here and from eternall damnation hereafter: and be made fit to enjoy grace & mercy here, and glory eternal in the heavens: God hath diverse and sundry waies shewed his abundant goodnes and mercy as shall now be declared.

And, Effects and acts of mercy. First let us begin with the Incarnation of Jesus Christ the eternall Sonne of God. In this God hath declared his in­finite love and mercy to us. Of this admirable effect of working 1 bowells in God, you m [...]y read John 3.16. God so loved the world that he gave his only begotten sonne: that whosoever beleeveth in him should not perish, but have everlasting life. Who considering this in his minde can chuse but be astonished? who can hold teares in the consideration of so great mercy? That God would send his Sonne out of his owne bosome, even him who thought it not [Page 110] robbery to be equall with God: Phillip. 2.6. ver. 7. to be made of no reputation and to take upon him the forme of a servant and to be made in the likenesse of men. Rather then man should be utterly lost. That he (I say) of infinite majesty with the father and Holy Spirit, wanting no­thing; who created all things, whom so many millions of Angles serve, and who in a moment of time is able of nothing, to create infinit other more excellent then men to worship him: should be borne in a stable, laid in a mangre; that man, wretch­ed man, the lowest of rationall nature, next of kind to the bruite beasts, addicted to earthly things, void of heavenly, un­cleane, unthankfull, rebellious, in whom there was nothing worthy of love, many things worthy of hatred, and punish­ment: Should be freed from everlasting damnation, and raigne eternally with God in glory. Here is a rare effect and fruit of mercy indeed! If a man riding a long the high way, should find a poor raged louzy wretch almost dead groveling and wallow­ing in blood and dirt; and beholding this wofull sight, should alight from his horse, and take up this poore creature, carry it upon his back or in his arme to some house, and take all pos­sible care for its washing, dressing and recovery: and in the meane time have his horse stollen by thieves, himselfe persuing beaten and wounded; should yet rejoice that he hath saved the life of the poore creature: would not such a man be noted for a good man, a mercifull man? Beloved bretheren, this is no­thing in comparison of what Jesus Christ hath done for us. He did lay aside his glory, and tooke part with our (even with the worst) miseries; and all in mercy to deliver us from hell, and to bring us to glory. Stand amazed O ye sons of men! If ye did but consider what ignorance of God, athisme, brutish­nes, and hellish cruelties are in Christendom (and ye must think there is much more out of it) ye would conclude that the world is in a most miserable condition, being God is righte­ous; And therefore to do as hath beene a little said for the salvation of such, must needs proceed from unspeakable mercy even the mercy of a God. To this head is to be referred the bitter passion of our blessed Saviour. His nakednes and poverty, his hunger and thirst, his labours and hardships of life, his reproaches and persecutions, his buffetings and spittings, his whipings, and prickings of thornes, his agony and bloody [Page 111] sweat; all kindes of opprobies and dolorous sufferings even unto the accursed death of the crosse. And this is the first effect of Gods mercy, Christ Incarnation.

Behold next the revelation of the mind of God by this Lord 2 Jesus Christ so Incarnated. Heb. 1.1.2. God who at sundry times, and in diverse manners, spake in time past unto the fathers by by the prophets, hath in these last dayes spoken to us by his sonne. John 17. ver. 3. If to know God the only true God, and whom he hath sent Jesus Christ be life eternal: (which who dares question?) Then it must be an­other rare fruit of mercy, to ignorant, blind, sotish, brutish, mankind to have such a glorious Sunne to shine, that people that sit in darknes and in the shadow of death, may have their feet guided into the wayes of peace and salvation. And truly herein, English men have a great share in this mercy, that when so many places in the world are without the sound and sa­ving discoveries of the Gospel: have such as no nation under heaven doth (or ever did) goe beyond us, scarce any, (surely very few) ever enjoyed the like. But that we may be some­what taken with his effect of mercy, let us looke into it some­what further by the consideration of two things about it.

First, The condition the world was in when Christ came. The condition that the world was in when Christ came, and then his comming and behaviour for the enlighten­ing thereof. For the first, the whole world except a very few was ignorant of Christ, and of its maker: of divine providence and the government of the world, of the end of good and evill, to wit, eternall life, and eternal death, heaven and hell. How few then, (and yet indeed) tooke notice of the soules immor­tality, the evill of sinne both in regard of his wages and work, sorrow & deformity, the worth▪ and beauty of exact walking. The devill the Prince of darknesse being the God of this dark world, held all (as he doth the greatest part to this very day) under his government and discipline; behold deadly darknes was upon the face of the whole earth, incomparably worse then the darknesse that was in Aegypt mentioned, Exod. 10.21. All their beauty was deformity, their potency, wealth, and eloquence with which they flourished, were of no worth, because of no efficacy to the obtaining of eternall life or free­dom from hell. Now in this misery and blindnes in which the whole world in a manner lay, The Lord Jesus moved with [Page 112] mercy and pity came into this dark and blind world, & dispel­led these darknesses with his discovery of the mind of his father. He detects errors, opens the frauds & tyrany of the Devil, illu­minates the world, and shews them the author of all things, his power, providence, mercy & justice, the reward of good men in graffed into Christ, and the punishment everlasting prepared for ungodly men and unbelievers. This light shone three yeers and halfe in the person of the son of God in the flesh, in diverse townes and villages, in the wildernesse, in th [...] mountaines, in the fields, on the land and on the sea of Galilee, publiquely and privately, in houses and in Synagogues, in the Temple and in the streets; in all places upon all occasions. The excellency of this light, it contained nothing but what was profitable to salvation, for the manner it was plane and familiar, that all might be capable of it. It was pure and perfect, enlightning the understanding, reforming the soule excluding sinfullnes and iniquity, directing in piety righteousnesse and sobriety, com­posing the whole life, and conforming the whole man within and without, to the divine will and eternall love of the most holy God. This was done by Christ in the flesh, his humanity was the instrument made use of in the administration of the Gospel of salvation. And therefore nothing can be desired for matter or manner that is wanting, this mystery of salvation coming out of so good a hand. The very particulars insisted on by Christ in his sermons, have in them sublimatie and beauty. He commandeth selfe-deniall, the renouncing of all the world for his sake, a patient taking up of the crosse, the love of our enemies, The Lords prayer not to be used as a charme but to be studied as a text. Math. 13.3 [...]. readines to forgive, earnestnes & frequency in prayer, and hath left a rule or forme full of heavenly glory and exact­nes not to be used as a charm, but to be studied as a text. Be­sides (to conclude this particular) how did he open his mouth in Parables, and utter darke sayings, which had beene kept secret from the foundation of the world. But let us come to a third effect of mercy.

And that is the giving of this our Saviour to be (as it were) 3 a Coppy for all good life: the very living and walking law of the most high God. A compendium of all those morrals that ever were in the mind of God to be done, even from ever­lasting. Learne of me saith Christ. Would ye live exactly? [Page 113] learne of Christ. Be zealous as he was zealous. The zeal of Gods house did even eat him up, John 2.17. And his Disciples re­membred that it was written, the zeal of thy house hath eaten me up: you know it was upon his driving the buyers & sellers out of the Temple; Be meeke and lowly as he was, he bids you learne of him, Math. 11.29. We must learne both of these: Many pre­tend to be zealous, as Christ was, but they have not his meeke­nes. And so some pretend to write after his meekenesse, but want zeale: But we must looke upon Christ and imitate him in doing the whole will of his Father. Demonstration and practice is an excellent way of teaching: Now Christ doth not only teach us what to do, but he doth it before us. There is scarse any particular duty that God requires, but we have a president in Christ, a sampler to work by: As for children that have a precept, to honour their parents, you know in Christ they have a patterne, Luke 2.51. And he went downe with them and came to Nazareth, and was subject unto them. And so for obedience to magistrates: And so for suffring in the cause of truth and religion, he was as a lambe dumbe be­fore the shearer: And so also for the Church, he made no schi­sme or rent. He was circumcised, went unto the feasts, joyned in publicke worship, and did not rent himselfe from the Jewish Church; though it laboured under many corruptions. And therefore have a care, how ye slight any thing, that ye see Christ was ready to performe: What can ye wish to have a warrant for, that ye may not find in this Coppy? Modesty, Gravity, Sobriety, Affability, circumspection in words and deeds, benig­nity, compassion, mercy, conformity to order, devotion, hu­mility, any thing, every thing that is required in the holy law of God. We have many vaine talkers, whose mouth must be stopped, because they are evill doers, as well as vaine talkers. This is a rare effect of Mercy in God, who well knew that our eies are more upon examples, then our eares attent to precepts: and therefore hath provided a notable one for us.

Fourthly, Another effect of mercy is freedom from sinne, divers waies; for First, though we are not free from being 4 sinners; yet we are free and exempted from having the guilt of sinne charg'd upon us. O how sweete is this unto such as ly under the sense of sinne. And Secondly, freed we are by the [Page 114] mercifull hand of God, from sinning with a full and free con­sent of will. In this sence is it said 1 John 3.9. Whosoever is borne of God, doth not commit sinne. It is true also, that if any man say he hath no sinne, 1 John 1.18. he deceiveth himselfe, and the truth is not in him. This therefore is to be understood of liking sinne and lying in sinne. Peccatum quod repugnat divi­nae bonitati est summum ma­lum. But behold this great mercy of God towards us, that whereas sinne, which is the greatest evill, because it is contrary to Gods goodnes and holines, and calleth for eternall suffer­ings; and likewise containeth in it unspeakable deformitie and sinfulnes: A just satisfaction is given in the divine person of the Son of God; and in mercy also the seeds are sown of ano­ther frame of spirit in all that shall be saved. Whence comes a 5 fifth effect and gift of mercy to wit, Freedome from eternall death and destruction, and a rescuing us from the gulfe of that bottomlesse Barathrum, a freeing us from fiery Tophet. The wages of sinne is death, but the gift of God is eternal life: (of which particular I will speak, Rom. 6.23. when I come to it: But now behold, mercy in delivering us from so great a death: Do but believe that what the Scriptures say of hell fire is true; and ye must needs say that to be freed from that place or state, must needs be an unspeakable, yea an inconceivable mercy. O when a man can say though I must dy, yet I shall not be damned; Though the pit of the grave shut her mouth upon me, yet the pit of hell is by mercy shut against me; what an unspeakable mercy is this? Truly Bretheren, if to be freed from hel­lish misery, Perpende quid sit, esse in illo teterrimo carcere, in illis horendis tenebris, semotum ab omne luce, ab omni creaturorum amoe­nitate, ab omni solatio, in summis omni­um sensuum cruciatibus, in acerrimis illis incendijs; ibi torreri, ibi ardere, idque non unum diem, non unum annum, non centum annos, non mille, non centum an­norum millia, sed infinitos annorum milli­ones, quamdiu stabit orbis, quam diu vivet Deus, absque ulla spe liberationis, absque ulla daberum intermissionem Lessi. de. div. perfect Pag. 118. which is so intollerable, so ever­lasting, be a mercy, then we must needs see that the Lord our God is a mercifull God. The misery we were liable unto, is imense and incomprehensible; and therefore that mercy must be infinite, by which that mi­sery is taken away: And this is done to our hand by our mercifull high priest, who by the infinite dignitie of his person hath matched that eternitie of our tor­ments (which we should have layen under by his once suffring death upon the Cross for us:

6 Sixthly, Proceede we to the grace of adoption whereby we [Page 115] are become the very sons and daughters of this mercifull God. Adoptio est di­stinctus benefi­cium à condo­natione peccati This is destinct from the former. For as when a Prince that hath pardoned a Malefactor and given him his life, shall not content himselfe therewith, but besides pardoning the in­jury freeing from the punishment, bloting out the infamy; shall also take such a one to be his sonne, and give him right and power to raign; this would tend much to the declaration of his noble mercy: So is it with us in this effect of mercy; We shall not only be freed from wrath, but be taken into Gods family. Now to the further consideration of this adoption of sonnes, foure things would be looked upon.

First, The state God hath taken us from.

Secondly, The state to which he hath brought us.

Thirdly, The good which thereupon we do expect.

Fourthly, The meanes whereby this is effected: We were enemies, unworthy of the lest mercy, and liable to everlasting sorrowes. But are advanced to union unto and communion with Christ: Not to a moderate or mean estate of hapines of hu­manes or angelical happines natural. But to be the sons of God, the sons of the eternal King, the heires of God, and Coheires of Christ, consorts of divine glory, & partakers of all divine good things with him, we are made one with Christ not in conceit or imagination only; for this conjunction is in truth a reall con­junction. The prayer of Christ is, John 17.22. That all beleevers may be one with him, as he is one with the Father, viz. by one and the same spi­rit dwelling in Christ and in all members of Christ; 1 Iohn 3.24. And hereby we know that he abideth in us, by the spirit which he hath given us. Perkins on the third to the Galatians Page 265. saith. All the Saints in heaven and all beleevers upon earth, having one and the same spirit of Christ dwel­ling in them, are all one in Christ. Not as if Christ and Saints were not de­stinct persons, or as if the properties of the Godhead or qualities of his manhood were transformed into us; or as if we were only by a bare consent (as freinds are) one, or as, if Christ and all the Saints were one substance. I say none of these waies are we one with Christ. But as all the Members of the body naturall have one soule: So have all the Saints with Christ their head, owne spirit. And this comes to passe on Gods part by mer­cifull donation, and on our part by faithfull reception. Thus we see how we are one with Christ, and so by consequence do possesse Christ, and injoy him and his benefits: partly in this [Page 116] life and fully in the life to come. So that from our adoption, we looke for such good, so great joy, so much glory, as eie hath not seene nor eare heard, neither hath entred into the heart of man. O what a gulfe of distance is there betweene▪ that estate from which we are taken, 1 Cor. 2.9. and that whereunto we are brought: And the meanes whereby all this commeth to passe ye have heard already, is the sonne of man. For first, one man is taken to be Gods naturall son, the fullnes of the God-head being substan­tially united to him; By this man Christ Jesus, God adopteth and maketh his sonnes, Eodem spiritu vivunt (nimirum membra Christi) quo Deus ipse, & quo Christus filius Dei naturalis vivit, et si hic spiritus diverso modo istis communicetur: personis enim divinis communicator per identita­tem, idque vel immediata necessitate, ut patri; vel per aeternam generationem aut spirationem, ut filio & spiritui sancto: huminitati verò Christi perhypostalicam vnionem, nobis per quandam extensionem qua mediante dono gratiae justificantis incipit esse noster spiritus, nostra vita, nos inhabitans, ornans, movens ergens, & omnes vitales functiones Deo platen­tes in nobis excitans & edens. Less. all those which are engrafted in to this trunke or stoke by the spirit of faith: for as many as are led by the spirit of God, they are the sonnes of God, Rom. 81.4. This previledge is given to them that receive Christ, to them that believe in his name, to become the Sonnes of God. John 1.12. And according to this priviledge of Adoption, are we and all our weake en­deavors looked upon & esteemed. O behold what manner of love the father hath bestowed upon us, that we should be called the Sonnes of God. 1 John. 3.1.

7 Seventhly, We have the benefit of all Christs merits: All that Christ ever did or suffered is made over to us, and we pre­sented in him, without blame in the sight of God. From mer­cy it is so ordred and brought about, that Christ did the work, but we receive the wages, Christ bore the Crosse, but we weare the Crown. Beloved, we have the benefit of all Christs merits. So that what Christ merited, we are said to merit by meanes of our union that we have with him. We are alwaies hereby in a capacity of pardon, as often as we sinne and by true repentance turne unto God. What Prince was ever so mercifull as to be in readinesse to pardon such as capitally offend or commit high treason every day? But our God of his mercy is ready every minuit to pardon the sinnes of his people. For, if any man sin we have an advocate with the Father, &c. 1 John 2.1. Here is a most rich treasury, here are merits that can never be Drawne out. It is impossible so many sinnes should ever be committed as might be beyond the riches and worth of them.

Yet we must know that the worth of them is not drunke up by us, Quicquid reci­pitur recipitur ad modum recipientis for we are not able so to receive them to our use as they are in Christ. For not in the like measure is the spirit re­ceived by all that are justified. Although each Saint hath the whole spirit, yet not in an equall manner and measure. And so although each Saint hath whole Christ made over to him withall his merits; yet there is not one that hath sins enough to take him up holy by appropriation or to make a full propro­tion between their misery and his merits: but still there will be overflowings of the blood of Christ.

Eightly, Mercy causeth the powering out of the spirit of 8 grace. By vertue of our union, we do of his fullnes receive, Joh. 1.16. and grace for grace. So that as a litle child is answerable in every part to the tallest and stoutest man, so the little measure of graces in the weakest Saints have a conformitie to the graces that are in Christ, though the difference in regard of degrees be exceed­ing great. There is wisdome, patience, meekenes, &c. Which God gives out and adornes his chosen ones withall. Never did a Queene present her selfe so beautiful in the eyes of the greatest Monarck; as the Church the Spouse of Christ is rendred lovely in the eyes of God. Salomon Song. cap. 7.1. &c. How beauti­full are thy feet with shoes, O Princes Daughter? Ye may at leasure read when ye please the rest. But such as are proud, scornfull, passionate, intemperate, covetous, &c. It is impos­sible God should take pleasure or delight in them. O how beau­tifull is the spirits work upon the soule? a soft heart, an obe­dient will, and the gifts of saving and sanctifying grace. A man in the state of nature (saith one) is like a pond full of toads, a man in the state of grace is a paradise of God. Beautifull in Gods eies is a gratious soule from top to toe. O ye that wal­low in the mire and dirt and filth of sinne, do ye thinke God can take pleasure in such as ye be? But Gods people are made comely by the holy Ghost.

Ninthly, From the mercy of God in Christ, the people of God 9 come to have the sweetenes of ordinances while others mum­ble on a brown dry crust, or on a chew'd gobbet that hath no sweetnes at all left in it. Formall and Carnall Christians have an egge-shell but no yolke, an nutshell but no kernell, they heare good wordes of God, but never tasted that the Lord was [Page 118] gratious and mercifull. The Saints upon whom the mercy of God is descended find sweetenes in all religious exercises and holy ordinances. They have the sweetenes of prayer, preaching, reading, conference: and when they come to break bread with the Church, Mendicato hic pane vivamus annum hoc pul­chrem sacritur in eo quod pas­cimer pane cū angelis, &c. Luth. in Ps. Burroughs Mo­ses choice. Psal. 36.7, 8. they are made to be in the sweete sence of their neer relation to Jesus Christ, they are in the spirit on the Lords day. Ordinances are like that sealed booke we read of in the Revelation, c. 5.1. Iohn wept because no man was found to open it and read it. But for them that are in Christ, mercy hath better provided. The seales are taken away, the booke is opened, the nutts are brokened the kernels are to be eaten, which are very sweete. O tis a blessing and full of sweetenes to be joyned in union and communion with the people of God. Though we beg our bread, sayes Luther, is it not made up with this, that we are fed with the bread of angels, with eternal life Christ, and the Sacraments, &c. It is certaine the servants of God find such comfort in these prescribed practises, that they would not for any good be bereft of them. Neither can they possibly free themselves from the guilt of prophanesse that do not highly prize and heartily rejoyce in these things. Such as do believe themselves, to be members of Christs body, must needes desire those ordinances that he hath appointed for the building of it up, and do find thriving in grace and comfort in spirit farre beyond any creature comforts. Here they meete with rivers of pleasures. And thou (saith David) shall make them drinke of the river of thy pleasure, to wit in ordinances.

10 Tenthly all particular vouchsafements come to the servants of God as a fruit and effect of mercy. Somtimes they have more of this worlds goods then ever they expected, and grace with all to use what they have to the glory of God: and this makes their enjoyments mercys. Many are crying and wishing every where, for wealth and riches, and outward accomodati­ons, but they are not so earnest to have grace to use them to Gods glory, which plainly shews they have not what they have in mercy. Vouchsafments & injoyments longer then they are improved to Gods glory are not blessings & mercies. Now these common mercies cannot be denied, so far as we have a state cal­ling for them & grace to use them to the glory of the giver. We [Page 119] for our parts have no cause to complain, we eat & drinke mer­cies, and weare them upon our backe. We have mercies above and mercies beneath us, & mercies round about. If we want one kind we have it made up in another. Thou shalt have rubish to serve thy turne, which God throwes away; for he hath given thee gold. There is no fear of having too few crusts, but of ha­ving good teeth to gnaw nourishment out of them:

In the Eleventh place, this is a choise effect of Gods mercy, to 11 have communion with God. The grace of our Lord Jesus Christ, and the Love of God and the fellowship of the holy spirit. Carolus plus cum Deo quam cum hominibus loquitur. Are upri­sing and down-lying with a gratious soule. This is a mercy indeed. It is said of Charles the greate, that he spake more with God then with men. Ah Sirs, why should it not be true of us? Brethren it concernes us much to look after this fruit of mercy. By this mercy we stand in times of temptation and triall. A soule high in communion with God may be tempted, but will not easily be conquered, such a soule will fight it out to the death. O this is a choise mercy? It is Iacobs ladder where you have Christ sweetly comming downe into the soule, and the soule sweetely ascending up to Christ. It was a mercy vouchsafed to holy and patient Iob upon the dungil, that he knew that his redeemer lived, and behold how he conquers the Devill both in blacke and white. Communion is a reci­procall exchange betweene Christ and a gratious soule. And of this mercy there is a continuall ground in a gratious soule, for either I shall be praying for what I want, or praising him for what I have, by both which I have oppertunity to keepe my acquaintance, and hold communion with the Lord my God. Communion with God brings all Gods attributes to us for our use upon occasions. Great is this mercy vouchsafed to the Saints and servants of God.

Lastly, From this mercifull disposition, to lost, believing 12 mankind, life everlasting comes. He hath granted to them a life as long as his owne. Now heere I am at a losse. Thousands of millions of yeeres (as holy writ teacheth us and the spirit maketh us to believe) is not time enough in Gods esteem to vouchsafe fullnesse of joy, these pleasures must be for evermore. O this perpetuity! O this eternitie! O this life everlasting! I conclude then that God is merciful, that mercy is an attribute [Page 120] of God. Men in desperate conditions may meete with mercy, for with the Lord there is mercy. What more desperate condition then to be fallen in Adam's I could tell you many things of o­ther miseries and dangers, creatures have been in, and neere un­to; and have met with a mercifull God. Moses like to be drow­ned. The male Jewish children to be ruined, and so by conse­quence in time the whole nation: Cruel bondage upon them all. The heads of Gods people on the block, by Hamans plot mentioned in Hester. The three Saints (commonly called the three Children) in the fiery furnace, Daniel in the Lions Den. The Thief upon the Crosse, even (as it were) droping into hell. Yet Gods mercy was seen in saving all these. In extremities is the Lord seen. Though the blow were, as it were in the giving to the whole Church by Haman, yet when the people of God made worke upon earth by prayer and humiliation, that made worke in heaven, and the issue of it quickly came downe. And when Christ will be exalted for his mercy, he will convert one upon the Gallowes, and save a thiefe at the last cast. And therefore we may conclude upon this attribute of mercy that it is in God. That God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to shew mercy, a God that is never weary of shewing mercy, a God that reser­veth mercy for thousands, even for a dead lift as we say. And so I have done with the explicatory part of the point, and am next to make Use thereof.

Ʋse 1 And First, For our information we may learne this truth, that mankinde is miserable: Mankinde is miserable. for God which alwaies worketh wisely never puts out himselfe in any uselesse way: Mans mi­sery is the object of Gods mercy. What need we make rates for the poore, if there were none that had neede to be so m [...]in­tained? what need were there of the mercies of God if the sons of men were not in misery. O let this sinke downe into your hearts, that ye are nothing else but miserable objects, undone creatures. And that which mightily addes thereunto is this; that many of us want eies to see it. Alas! men are not only miserable but mad too: like Bedlams we can laugh and sing when we are bound in chaines, and our friends weeping in corners for us. Ah Sirs, God's heart bleeds over us many times when we laugh and sing it out. He sent his Sonne to dy for [Page 121] poore soules when they did not know their neede of him: nay he made a plaister of his sonne's heart-blood for them, to heate their poore soules, that wickedly spilt it. Man is a miserable creature, and cannot assure himselfe of the least good or keepe himselfe for the least evill. There is no kind of sinne that ever was committed since the foundation of the world was laid, but we should run into it upon every opportunitie, did not God in mercy prevent it. O what poore nothing, dust and ashes are we, that live as though we had no need of God; and yet cannot live one minuite without him? The sonnes of men are miserable, and they most that are least sensible. The booke of the creatures (saith one) is a great volumne, Lockier on Col­los. p. 34. yet not a line in it smiles upon man; man no sooner lookes into it, but all the creatures fall a bleeding presently as having espied their owne murtherer. O wretched man that hast made miserable thy selfe and all thy fel­low creatures, and yet are not sensible of it?

Secondly, Seeing God is such a mercifull God, this should teach us in our afflictions and miseries, not to dispair, not to be Ʋse 2 cast downe as if there were no God. I remember what the Pro­phet Eliah said to Ahaziah the King, that sent to inquire of Baal­zebub the God of Ekron about his sicknes, 2 Kings 1.6. Is it not because there is not a God in Israel, &c. Why should ye be cast downe in your low estate? Is not God a mercifull God? Exod. 2.7. Saith the Lord there to Moses, I have surely seene the af­fliction of my people which are in Aegypt and have heard them cry, &c. There is no suffering condition that Gods people be in, but God himselfe doth (as it were) suffer with them. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them, and he bare them and car­ried them all the daies of old. Isaiah 63.9. If they be sicke on their beds he lies downe by them, yea He will make their bed for them Ps. 41.3. He must needs ly easy who hath God to make his bed. If they be in prison he will be with them there. The mercifull and gratious Lord God hath alwaies yerning bowels to them that feare him, and therefore will in due time succour them. Their persecutions he takes as his own Acts 9.4. Saul, Saul, why persecutest thou me. He is a present ready help in the needfull time of trouble: more willing to ease us then we can be to be eased by him. This mercifull disposition of God to helpe poore miserable creatures, should induce us all alwaies to come [Page 122] to God for helpe, into what straite so ever we are cast.

Thirdly, And although we fall into greivous sins, yet let us Ʋse 3: not despaire of salvation, because God is summè miseriors mer­cifull to the uttermost. He who hath loved us freely in his son, when we were his enemies, will much more pitty us and pardon, now that we are his already. Rom. 5.8, 9, 10. While we were yet sinners Christ died for us, much more now being justified by his blood we shall be saved from wrath through him, &c. This is a very usefull consideration? Tis true God is a just and severe judge against the wicked: yet he gives place to his mercy, and is never so sharpe in making the wound, but he is as gentle in asswaging the smart of it, and in the end takes it cleane away. And even wicked men and godlesse persons, reprobates them­selves tast of Gods mercies. Heare what a master in Israel sayeth concerning God to this purpose. If any tender hearted man should sit but one houre in the throne of God Almighty (if it be sit so to suppose) and looke down upon the earth, Bolton his wal­king with God 102. as God doth continually, and see what abhominations are done in that houre: he would undoubtedly in the next set all the world on fire, and not suffer his wrath to be pacified or the fire to be quenched. And if such bowels and unwearied patience be in God to all; O then what a one will he be to those, whom he hath adopted in Christ Jesus for his children, and waite upon God in troubles, and dwell in Sion by faith: for they that looke for mercy of this high sort, must dwell in Zion. Isaiah 30.18, 19. And therefore will the Lord waite that he may be gratious unto you, and therefore will he be exalted that he may have mercy upon you: For the Lord is a God of judgement, blessed are all they that waite for him. And againe he will be very gratious unto thee, at the voice of thy cry; when he shall hear it he will answer thee. They are blessed that waite for Gods mercy. Calvin upon the place. It is a confirmation of no smal weight, when he adds that God will shew a signe of his glory in pardoning his people, he will be exalted that he may have mercy upon you (or as some read it) when he shall be merci­full. God seemes to be a sleepe or forgetfull; but in due time he will be exalted in shewing mercy. Therefore though our sinnes are never so many for number, or never so heynous for nature, Dr. Sibs soules conflict. 358. yet heare is comfort, God is merciful. Will ye hear a­nother great man of God? All the aggravations that conscience and Sathan helping it, are able to raise sinne unto, cannot rise to that degree [Page 123] of infinitenesse, that Gods mercy in Christ is of. If there be a spring of sinne in us, there is a spring of mercy in him, &c. And again, saith he, that Lord thinkes himselfe disparaged, when we have no higher thoughts of his mercy then of our sinnes, &c. And againe another passage we have to this purpose from another shining light. As the eis is not weary of seeing, nor the ear of hearing, no more is God of shewing mercy; mercy is naturall to him. Let it be considered, Dr. Preston. for our unspeakeable comfort. The mercies of God are the mercies of a God. Mercy exalteth it self against justice. He will blot out your iniquities, and remember your sinns no more. But let no swine trample upon this Jewell? Tis true when his people sinne he will visit them with stripes; but yet he will forbeare when they are washed in the teares of repentance. The God of Israel is a mercifull God, come then with ropes about your neckes, and ly downe at his feete, and he will pardon. As the Jaylor washed the stripes of Paul and Barnabas, when he was con­verted; so when men repent and are humbled, God will wash their's. Externall mercies are vouchsafed to all. He sendeth rainny Showers and Sun blasts on the good and bad, on the just and unjust, and feedeth Ravens; nay even those very mouths that do curse and blaspheme him, yet have many a good thing put into them, and wicked ones have many mercies from his hands. And if God have such mercies for his slaves; what mercies then (thinke ye) hath he reserved for his Sonnes and Daughters? Then let all take comfort in this Doctrine of Gods mercy, notwithstanding their sinfull miscarriages, let not such as have sinned dispare of mercy.

4. Sith mercies is in God as hath been said, let us render to Ʋse 4 this mercifull God, the honor due unto his name, Quatuor potis­simum à nobis gratitudo, quae ei rependamus deposcit mem­briam, amorem servitutem seu obsequium, & perpetuam cum gratiarum a­ctione laudem. Less. and by many of acknowledgement and thankfullnes. These foure things are due unto God. First to be mindfull of his mercies. It is the least we can do to a benefactour to retaine in memory a benefit whereby we may shew, that we did esteem it, and that it was accepted of us. He surely is most ungratfull that will not so much as remember a curtesy. Therefore seeing we have had so many mercies from God, let them not be all forgotten. The truth is we should forget none of them. Forgetfulnes of mer­cies is a sinne that goes neare to the heart of God. We find God often putting men in minde of his mercies. Ye have a large dis­course [Page 124] of Joshua, c. 24. v. 3. &c. even unto the 14. v. And Exo. 20.2. God puts them in mind of his bringing them out of the land of Egypt, out of the house of Bondage, & puts it in the head of the decalogue; ye see to hint thus much to us, that unles we be mind full of Gods mercies, there is little hope that we should be obe­dient to his laws, and so Ezek. 16.6. &c. He puts the Jews there in minde of what he had done for them. And when I passed by thee and saw thee polluted in thine own-blood, I said unto thee, when thou wast in thy blood live. I have caused thee to multiply as the bud of the field, &c. Surely we of this nation have cause to look back to those bloo­dy daies of Queen Mary and to remember what God then did, & hath often since done for us. He put out the fires in Smithfield and elswhere, &c. And remember what he did for us in Eighty-eight, and concerning the Gunpower plot in 1605. And in these last past years, even to admiration and astonishment. O that we could remember his mercies, that have beene ever of old. Must we not confesse that the Lord hath beene to us a mercifull God? Yea surely: And if we look upon our selves that desire to serve God according to the prescribed rules of his word. Have we not had many mercies worthy to be remem­bred? How hath God kept up a despised handfull notwith­standing the wrath, pride, profanesse and cruel spight of some that live among us? How hath he kept the burning bush (his Church in this place) from being consumed? Besides personall mercies which each one his owne soule is most privy unto. Some have been sick, and God hath restored health. Some have beene forced from their habitations, and God hath brought them backe again. Some have beene unjustly molested under pretence of being disorderly persons, peace-breakers, Riotors (how truely God will one day make appeare) and God hath yet freed you from the cruel spight and crushing might of wic­ked men. Behold ye stand before the Lord unde many a mercy, let them never be forgotten for by remembering what God hath done, ye will be the fatter and readier to love the Lord and obey him, and praise him with acknowledgement that his mercy en­dureth forever. But these three latter particulars are next to be considered under this fourth Use. Next to remembrance there­fore of Gods mercys; we must inquire for our love towards God For sith we have nothing to give in satisfaction of the least of [Page 125] Gods mercies, being as old Jaacob said, lesse then the least of them all: We should yet love God and let our affections runne out towards him, who is worthy to be loved: by a daily com­memoration of mercies, this fire of love may be kindled. As the beames of the sunne gathered in a burning glasse into one, do stirre up and cause great heate sometime fire; So the mercies of God gathered in our mind seriously considered, will kindle the fire of love in our soules towards God, and to that end let these three things still run in our minde. Our unworthines, Gods eminency, and the greatnes & multitude of his mercies; & if yet this will not do, rub up particular mercies which like a blast of smal wood, may set thy soul on fire, that then the other three considerations like great billots or sheeds may keep it in. Ps. 116.1.2. So David, I love the Lord because he hath heard my voice & my supplica­tions: because he hath enclined his ear unto me, Fenner in his Treatise of Ju­stification p. 87 therefore will I call up­on him as long as I live, &c. If we would (saith one) busy our thoughts and rememberances about God, this might winne our affections to God.

3. We should yield obedience and service to God, Luke 1.74, 75 being delivered out of the hands of our enemies we should serve him without fear, in holines and righteousnes before him all the daies of our life. We should do the will of this mercifull God and study to please him in all things. And in the last place the praises of God must continually be in our mouths. Mercies cals for prai­ses, Psalme 104. ver. 1. &c. Blesse the Lord O my soule, Dr. Sibs Souls Conflict. 45. and all that is within me blesse his holy Name. And the causes follow verses 3, 4, 5 Who forgetteth all thy iniquities: Who healeth all thy diseases: Who redeemeth thy life from destruction, &c. A thankefull heart to God for his blessings is the greatest blessing of all. This is a duty which none can except against, because it is especially a work of the heart. All cannot shew their thankfullnes in giving or doing great matters, but all may expresse the willingnesse of their hearts. Ps. 103. All within us may Praise his holy Name, though we have little or nothing without us. That yee may be enabled to this great work, consider deepely Gods favoures, how miserably had we been without his pardoning mercy? Think upon the freeness of it. Thinke upon the multitude of his mercies. Think upon Gods singling of s out for the glory of his rich mercy, and (to conclude this point and use) consider Gods mercies to us, and care for us, are such as if he had none else to be mercifuil unto, or to care for in all the world besides. And so much for the Fourth Use.

For the last Use of this point. Let us labour to be like unto Ʋse 5 God. Let us be mercifull as our Father which is in Heaven is mercifull. To move you to be mercifull, consider such as are Motives: 1 mercifull shall find mercy. If we care not to be mercifull to others that we may be like God, let us at least be mercifull to others that God may be like us. Sr. Richard Baker. Such as shew themselves mercifull to others have a good ground of hope that God will be mercifull to them. Mercifull men shall find a mercifull God: Nay it is asigne they have found him already.

Motives: 2 Secondly, Such shall leave an inheritance of mercy to their children, God hath said it, Psalm 37.26. He is ever mercifull and lendeth and his seed is blessed.

Motives: 3 Thirdly, They that desire to have this property of mercy to be of a mercifull disposition may be encouraged, it is to be had, The second Proposition. it is a communicable attribute and so we are put upon the second proposition. That this mercifull disposition is communicated to the sonnes of men. Which may be evidenced many waies. As first, because we reade so many passages in Scripture of merciful men. Psalme 41.1, 2. Psalme 112. Ye know it is the very scope of the whole Psalm, I will not spend time in naming places. Secondly it is commanded also in many places, and this shews that it may be attained. God would not bid us to seeke after it, and to practise it if it were impossible to be had or practised. Thirdly we read of many promises made to merciful men, and therefore such there are: Such have a promise never to be moved, Psalme 112.6. That their horne shall be exalted with honour, ver. 9. that their seede shall be blessed. Psalme 37.26. That it shall preserve Kings and uphold thrones also is averred, Prov. 20.28. What is so frequently spoken of, what is commanded, what is commended, what is so beneficiall; by Scripture Testimony: surely it is to be had.

Ʋse 1 The First Use of this second point (which is that mercy is a communicable attribute) is to teach us; 1. They that want mercy are every wick­ed. that unmercifull men do want a very glorious, commendable and profitable thing, which may be had, and which some have to their everlasting praise, and which they that want are every way wicked. For First, 1. They be Co­veteous. they that be covetous men, shall never enter into the kingdome of Heaven. 1 Cor. 6.10. And the Lord abhors them Psalme 10.3. But covetousnesse is a grand cause of unmerciful­nes, as daily experience proves.

And then Secondly, Unmercifull men are unbelievers, 2. Unbelievers. and such shall be damned, Mark 16.16. Now that such as are unmer­cifu [...]l are in deed unbelievers, may easily be made appear: for whereas God hath said, He that giveth to the poore shall not want, Prov. 28.27. These want faith to believe that promise. For did they believe it, they would act accordingly. And Faith without works is dead, Jam. 2.17. God who is truth it self, hath enga­ged himself to mercifull men in many promises, but coveteous men will believe never a one, and so they are unmercifull. They shall be without that are unbelievers. Rev. 21.8. But the fearfull and unbelieving, &c. shall have their part in the lake that bur­neth with fire and brimstone.

Thirdly, It is also certain, 3. They have not the love of God in them. that unmercifull men have not the love of God in them; for, 1 Joh. 3.17. Who so hath this worlds goods, and seeth his brother want (or to have need) and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Such as are unmercifull men, do neither love God, nor are be­loved of God.

Fourthly, This sin hath much cruelty and unnaturalnesse in it. For whereas the Lord is the maker of both rich and poore, 4. This sin hath much cruelty and unnatural­nes. Pro. 22.2. The poor are looked upon and dealt withall by the rich, as if God had not made them. Therefore Isa. 58.7. Such are said, to hide themselves from their own flesh. And Malachy 2.10. Each man is said to be brother to another. Why do we deale treacherously every man against his brother? We have a command, Prov. 25.21. That if our enemies hunger, we must give him bread to eat, and if he be thirsty, we must give him water to drink. But un­mercifull men are far from hearkening to this command: Ye see what wicked creatures such are, by all these particulars that I have mentioned.

Secondly, And as they are wicked, so also they ly under a curse, Prov. 28.27. As, He that giveth to the poore shall not lack. 2. They are cur­sed persons. So, he that hideth his eyes shall have many a curse: And surely, though the poore that curse unmercifull men, do not do well, yet there is something of God in it: This scripture must be fulfilled; though it be the sin of the poore, yet it is a just judg­ment of God upon mercilesse men. And not onely the miser­able, but God himself curseth such. So much is implyed, Ps. 41.1. For if he be blessed that considereth the poore; then by the [Page 128] rule of contraries such as do not are cursed. They are cursed upon this account, because they are wicked. Prov. 3.33. The curse of the Lord is in the house of the wicked. And Math. 25.41. At the last day they shall be pronounced cursed, and shall heare that woefull sentence, depart from me ye cursed into everlasting fire, prepared for the Devill and his Angells. The curse of God like the Leprosy of Naaman doth cleave to them and to their seed for ever. Thus ye see this truth manifested by two evidences the one ta­ken from their great wickednes, the other from their cursed­nes.

3. They are un­like God.Thirdly, It appears, that unmercifull men want a glorious commendable and profitable thing, by this, that they are alto­gether unlike to God. O this dissimilitude to God makes men look uggly. God is the Father of mercies. 2 Cor. 1.3. God loveth them that are like unto him, but so are not wicked men. They do not shew themselves to be the children of this Father which is in heaven. We read of God, Psalm 10.17. That he doth hear the desire of the humble (or poore,) &c. And that he giveth food to all flesh because his mercy endureth for ever Psalme. 136.25. and Luc. 6.36. He commandeth that (we) be mercifull, Mat. 5.45. as (our) Father also is mercifull. And he made lawes for mercy. Deut. 15.7, 8. If there be among you a poore man of one of thy bretheren within thy gates in thy land which the Lord thy God giveth thee; thou shalt not harden thy heart nor shut thy hand from thy poore brother. But thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need in that which he wanteth. And God is so mercifull that he takes order that the poor, the maimed, the lame, the blind be called, when men make feasts. Luke 14.13. But unmercifull men have not such a disposition, they are altogether unlike God and there­fore want a glorious property.

4. Unmercifulnes bars audience of Prayers.In the Forth place, we read Prov. 21.13. Who so stoppeth his ears at the cry of the poore, he also shall cry himselfe, but shall not be heard. Unmercifulnes bars audience of prayers. Certainly they want a glorious commoditie that want that which makes the eare of the Lord to be open, to cries and cals in the time of neede? Tis no ordinary priviledge to have accesse and welcome to the throne of grace; and therefore to want it whereby prayer be­commeth an abhomination to the Lord must needs be a very great want. O when unmercifull men, hard-hearted wretches, shall [Page 129] ly and cry on their death beds, O Lord shew some mercy, O Lord shew some comfort, Lord help me, Lord help me, Lord forgive me, Lord Jesus receive my soule: let them be sure God will turne the deafe eare to them, as they have formerly to o­thers. Oh this is dreadfull!

Fifthly, Unmercifullnes is a degree of murther, Job 24.14. The murderer rising with the light, killeth the poore and needy, 5: Unmercifulnes is a kind of murther. Qui non tollit injuriam cur potest facit. and in the night is as a thiefe. That place is to be understood of such a murther as the rich man (mentioned, Luke. 16.21.) was guil­ty of. He that deviseth waies how to oppresse, suck, squeeze, yea not to succour a dying man in Gods account, is a murthe­rer. Not to give meate to the hungry hath a sentence of, go ye cursed, Math. 25.42. If people be in misery and want, and such as are able, will not pitty and succour them, and supply their wants, they are in a sort before the Lord murtherers.

Sixthly, It is a shrewd signe of a reprobate condition: 6. A shrewd signe of a reprobate condition. For we read in the third chapter of the Collos. ver. 12. That bowels of mercy is put among those properties which do belong to the elect of God. Put on therefore as the elect of God (holy and be­loved) bowels of mercie, kindnesse of mind, meeknesse, long suffering, &c. Who can think but such do belong to the state of reproba­tion that have not the markes and signe of Gods elect upon them? Who can hope that they have relation to the God of mercy, that in their place and to their power, do not labour to make it evident by relieving such as be in misery?

To conclude this use, Lastly, their end dolefull, that are un­mercifull. surely we may agree from the woful­nesse of their future condition, from their dolefull end. That they want that, which is of great concernment, that want a mercifull disposition. James. 2.13. For he shall have judgment without mercy, that hath shewed no mercy. They must look to drink of the wine of the wrath of God which is powred out without mix­ture into the cup of his indignation. Without mixture, marke that phrase, that is without allaying of it. God will not moderate it at all. They shall have judgement without mercy.

We have yet another use, and it is of exhortation: We have Ʋse 2 heard much of the beauty of his grace and of the misery of such as are without it. Now therefore be stirred up to be mercifull, shew your selves to be mercifull as God is mer­cifull. Be as Job was, ye may read cap. 29.16. I was (saith he) [Page 130] a father to the poore: and the cause which I knew not, I searched out, &c. cap. 31.17. He did not eate his morsels alone, but the father­lesse did eat with him. and ver. 20. The loynes of the prore warmed with the fleece of his sheep blessed him. Ye read of Dorcas. Act. 9.39. that She made coats and garments for poor widows while she was alive. Dives had beene better to have given all that he had to Lazarus then have fared as he did. To move you to be mercifull.

Motives to be mercifull 1. It is a blessed thing.First, it is a more blessed thing to give then to receive. Acts 20.35. It makes such as practice workes of mercy truly noble and ho­norable, and that in the account of God himselfe. The Lord Jesus said, and his words are to be remembred, that it is more blessed to give them to receive. Consider the forementioned place in the Acts of the Apostles.

2 Ye give to Christ.Secondly, Christ takes all acts of mercy as if they were done unto himself: He takes them all to his own account. And this ye may be sure of, he is a good paymaster, & sooner or latter will quit scores and reckonnings with you. He will not forget that when he was hungry ye fed him, &c. Math. 25.42. And if the Paps are blessed which gave him suck, then shall that table also that hath fed him: Luc. 11.27. Ye have plaine Scripture, that in as much as ye have done, works of mercy, to the least of these, which he is not asha­med to call his bretheren, ye have done it unto him. This is the se­cond motive ye give to Christ.

3 God will not dy in your debt.Lastly, reade Prov. 19.17. He that hath pitty upon the poore len­deth unto the Lord; and that which he hath given, will he pay him again: God will not dy in your debt. If all sufficiency can make re­quitall, ye shall surely have it.

Quest. But, how shall I do (may some one say) to get this property of mercy?

Answ. I Answer, First you must pray to God for it: James 1 [...]17. Every good gift, and every perfect gift is from above, and commeth downe from the father of lights. Pray therefore to the Lord to give you mercifull hearts. Prayer ye see is the Bucket to fetch up some of this mercy out of the deepe Well that can never be emptied. Secondly you must consider, what hath beene said formerly, you must lay it to heart and think upon it. And Thirdly and lastly, ye must fall upon the practise of mercy. By using your selves to acts of mercy, you shall come to be more merciful: many acts will beget a habit. You must cast your bread [Page 131] upon the waters; for ye shall find it after many daies: not on­ly in Gods rewarding, Eccles. 11.1. but your own disposition and incli­nation, which will be to you a kind of a heaven upon earth. I am now at last come to speak of the infinitenesse and incompre­hensiblenesse of the mercy of God. Upon this proposition: The third Pro­position.

God in this attribute of mercy is infinite and incomprehensible. He is in this as in other attributes, Indeed he is God. Heapes of places I might bring in, the Bible abounds with passages of the mercifull inclination of God. Exod. 34.6, 7. The Lord God mer­cifull and gratious, &c. And againe. Keeping mercy for thousands. Deut. 5.10. And shewing mercy unto thousands. Ps. 36.5. Thy mercy O Lord is in the heavens or unto the heavens. So that we need not aske as Esau did of Jacob his father about a blessing. Gen. 27.38. Hast thou but one blessing my father? So hast thou but one mercy, O God? For come there never so many there is mercy for all. The bottomlesse Ocean of Gods mercy can never possibly be drawne dry by the creature. Many admirable sayings have we touching Gods mercy. First God enclines to it, it comes na­turally from him: not as waters out of the pump but as showres from heaven. Tis but open our mouthes and God will fill them. Yea secondly (to use the words of a painfull and learned Wri­ter.) It is not only not troublesome and painfull (to wit because it is naturall to God to shew mercy) but also pleasant and delight­full for God to shew mercy, &c. And a little after. Downhams Christian War­far. p. 204. lib. 2. c. 34. sect. 4. And contrary wise it should be troublesome and irkesome, If I may so speake (saith mine Author) for God not to shew and exercise his nature and mercy &c. And once more. For as the eye is delighted with seeing, and to be restrained there from is grievous unto it: as the eare is delighted with hearing, and is much molested if it be stopped; and as every part and faculty of the body and soule are delighted in exercising their severall actions and functions; and are much vexed and combred if by any meanes they should be hindred; so is the Lord delighted and well pleased, in shew­ing and exercising his owne nature and attributes. God weepes when he strikes, but smiles when he strokes. It doth his heart good (as we use to say of men.) Certainly God will not be barred of his pleasure, he rejoyceth much to have an occasion offered of exercising his mercy. Psalme 147.11. David saith, that the Lord is delighted in them that fear him, and attend upon his mercie. When men waite for mercy, God is delighted to exercise it to­wards [Page 132] them. Caryl on Job 5. part Pag. 37. Judicious Mr. Caryl. To shew mercy pleaseth him more then it relieveth us. Thirdly, God is said to multiply, to shew mercy. Single acts of mercy cannot give him content: He shewes mercies by thousands, unto thousands of his people. Fourthly, ye have an expression Isaiah 30.18. And therefore will he be exalted that he may have mercy upon you. But what do I speake of that which is infinite and incomprehensible? Sooner can we number the starrs of heaven, dropps of the Ocean, sands on the shoare, yea Atomes in the sunne; then give you a true account of the mercies of this most mercifull God. What is a drop to the Ocean? Quantum scin­tilla ad mare se habet, tan­tum hominis malitia ad Dei clementiam imo vero non tan­tum. Chrysost. And what are our sinnes to the mercies of God. Infinitenes cannot be limited. Gods thoughts of mercy are exalted above the thoughts of our unworthinesse, farre higher then the heavens are exalted above the earth. Mercy is as it were Gods fetching of breath. His infinite and incompre­hensible goodnes, doth in a sort wholy live in works of mercy; For all the world are object of Gods mercy since Adams fall: For all have sinned, and have come short of the glory of God. That famous Man, H. Zanchius. Hath notable stuffe about this matter. I will take notise but of one passage, Upon Exod. 34.6, 7. Where it is said, Zanch. de At­trib. lib. 2. c 1. quest. 2. that God is slow to anger. He writeth, And therefore we must note, although anger be attributed unto God, it is in God nothing else, but the chiefe goodnes and justice, whereby he ab­horreth evill, and according to his just judgment, doth at lengh punish it, if it be not amended by his long suffering and patience. This here hence appeareth evidently, speaking of revenge, which is an effect of anger, he doth not say that he doth presently inflict punishment, or that he is so ready to inflict it as to shew mercy: but he saith, that he is slow to anger, &c. And upon the 28th. of Isaiah 21. Where the words are, for the Lord shall rise up as in mount Perahim; he shall be wrath as in the valley of Gibion, that he may do his worke; his strange worke; and bring to passe his acts, his strange act. The pro­phet (saith Zanchy) maketh two sorts of Gods works, his pro­per and strange workes. The proper worke of God is to shew mercy, and to spare or forgive; his strange worke is to be an­gry, and to punish: So farre he. I have been somewhat long about this quotation. The weight lieth upon this, that mercy in God is his nature, and therefore infinite; it is the very life of God, his drawing of breath in his proper works. Mercy, good­nes, [Page 133] long suffering are according to the nature of the deitie, which is farre remote from all unjust severity, cruelty, tiranny, and pride. All providences have mercy in them. Tis of the infinite mercy of God that the world is borne up, which would else sink into its first, nothing. It is mercy respites the damna­tion of wicked men, and saves the elect; yea, behold I tell you a mistery, mercies brings calamities. 1 Cor. 11.32. But when we are judged we are chastned of the Lord, that we should not be condemned with the world. O let me draw breath a little! Consider, what unexpected, even incredible mercies God sometimes breathes out. Even when he seemes to breath out smoake and flames; yet he is angry that he may bring his work to passe, that is to say, his Proper work; that is, that he may have mercy and pre­serve. The Devill he breaths out Deaths, Miseries and Mis­chiefs, but God loads us with mercies, and (as I sayd) the at­tribute of goodnesse sets God on worke to put himselfe out in endlesse mercies and tender bowels, beyond what man or An­gell can possibly imagine.

Learn then we may hence, that there is no want of mercy in Ʋse 1 God: sooner can the Sea want water, and Hell want fire, and torments for ungodly men; than God can want mercy. If ye be not all saved (O ye sinners) it is not out of any defect in God: His bowels yern over lost mankinde: Yee are self mur­therers; if ye come not all to Heaven. He perswades you, in­treats you, begs you and complains of you; that ye will not come to him, that ye might have life. And what would ye have more? I say again, if any of you be damned, tis not God, but your selves that cause it. See what God hath done to others: men saved already next the devils, have been the greatest objects of pitty that could be, because vile sinners and enemies to God in their mind by wicked works; bloody Manasseth, persecuting Saul, abhominable Mary Magdalen, and the Thief upon the Crosse, e­ven dropping into the jaws of Hell. And for Saul who I named but just now, when he was breathing out threatnings and slaughters against the disciples of the Lord: Act. 9.1. Even then was God breathing out his mercies upon him. These are glorious suns that shine in the crown of our mercifull God. He hath mercy of all sorts, for all conditions: and nothing displeaseth him more, then when men take up narrow thoughts of his infinite bowels.

Then secondly, Let us trust in this mercifull God for ever, Ʋse 2 and trust perfectly in him, whose mercy indureth for ever. Let the wicked forsake his way, Isa. 55.7. &c. and turn to the Lord, for he is mercifull. He will have mercy, he will abundantly pardon: stand it not out with God any longer; ye know not if ever ye may have another such a tender of mercy from God again. O then close with God; labour to come into the Covenant, and keep under it ye that are in. Otherwise ye may live long e­nough under mercies offered. Come to Christ, God is a Father onely to such as have Christ for their Lord and King. Beloved, consider what I say, Gods works are glorious and to be sought out. I say we come not to heaven in a way of mercy onely, but through a Mediator: for out of Christ God is nothing else but everlasting burnings. For though his nature and property be to have mercy and to forgive; yet he is forced to take punish­ment by our impenitency, and our impenitency cannot be ta­ken off, untill we be united to Christ by the spirit working re­pentance. If ye be not in the Covenant, ye are out of the sphear in which Gods mercics to eternal salvation move; though many ordinary showers of mercies and Sun-blasts of comfort, are to be had upon the account in general of the satisfaction of Gods justice by Jesus Christ elsewhere; yet choice mercies, the sure mercies of David are to be had no where else but under the Covenant, Psal. 89.28. Mark I pray, My mercy will I keep for him ever more: How comes that to passe? It followeth. And my Covenant shall stand fast with him. By David in this Psalm, is sig­nified Christ of the seed of David, of whom David was type. And Gods mercies to us in him are firm and sure: Verse 34. My covenant will I not break, nor alter the thing that is gone out of my lips. And much more ye may read in the following verses, to the same purpose. The sum of all is, that Gods mercies in Christ are firm to the whol body mystical. To them they are like the waters of Noah: Tis a Covenant of salt that cannot be broken. Get once assurance that thou art in Christ, and never doubt of the mercies of God more. Be thou never so weak in parts or grace. Those that are so weak that they cannot apprehend Christ, he is ready to comprehend them. But still we must be perfect in this truth, Dr. Preston Sts. Infirm. pag. 52. that Justification, Redemption and Salvation (which are these sure mercies of David) are not to be found out of the [Page 135] Church; nor extended to those whom God never received in­to his Covenant. But here it may be objected, Object. out of the first of Titus v. 2. That eternal life which God that cannot ly hath promised before the world began: cannot be appropriated to those who do believe, and bring forth the fruits of their Faith in obedience: because there were none such before the world began.

To which I Answer, first, That that place may be Englished, Sol. from the times of ages: And then the sence will be, that God in all ages from the beginning hath made promises of eternal life to such as come into the Covenant and are believers. [...]. A parallel place in some what a clearer phrase we have, 2 Thess 2.13. God hath (from the beginning) chosen you; that is, all along from the beginning, ( God hath chosen you (and such as you are) to salva­tion, through sanctification of the spirit and unbelief of the truth: Or, if according to the latter Interpreta­tion of Piscator (which Dr. Twisse em­braceth:) we read ante tempora soecularia, Quèmad modum etiam verum est. Deum, si­cut neminem adultum nisi resipiscentem, & bonis operibus invigilantem salvum facit, ita etiam non nisi resipiscentem & bonis operibus deditum, statrisse salvum facere: unde con­ficitur resipiscentiam & bona opera causas quidem esse salutis, idque ex ordinatione Dei, quippe qui nos elegit ad salutem in san­ctifatione spiritus & fide veritatis; sed non sequitur resipiscentiam & bona opera cau­sam esse ordinationis ipsius divinae. Twiss. 233. fol. before times of ages, that is, before ma­ny ages, to wit, in the beginning of ages (which seems fitter then to say before eternity, for God neither promised nor decreed to promise any thing before e­ternity:) this sence will answer this Objection well enough, to wit, that whatsoever Gods decree or purpose be of men, & means; sure I am that God hath promised eternal life onely to such as be in Christ; and that all mercies (belonging to life eternal) are appropriated to such new creatures as are in Christ Jesus.

But secondly, for satisfaction in this point, if ye that are pleased to consider what I say, are resolved to read the words either in the Epistle to Titus, or to the Thessalonians; according to the usuall reading of them in our English Bibles, and accor­ding to Beza and others: and will make the sense to be, before the world began: (although it will be hard to make the place in in the Epistle to the Thessalonians so to sound;) yet still it will stand for a truth, that Christ laid down his life onely for his sheep, [...]. Ioh. 10.15. and not for his enemies; for the company of Believers, and not [Page 136] for wicked unbelievers: And as is said, Heb. 5.9. He is the au­thor of eternal salvation to all that obey him.

Nay not onely are Christ and his benefits restrained to the faithfull, but also unbelievers, and such as continue in their wickednesse, are flatly excluded from the participation of them. He that believeth not is condemned already, Joh. 3.18. He that obey­eth not the Son shall not see life, but the wrath of God abi­deth on him, vers. 36. If any man have not the spirit of Christ, the same is none of his. Rom. 8.9. And he that committeth sin is of the Devill. 1 Joh. 3.8. But to return, and so draw to an end.

Let us take notice of wonderfull condiscension in God, to make a Covenant with any, and of the unspeakable happinesse of such as be enabled to come into this Covenant. To doubt of mercy, and professe our selves Christians, is a very great sin. God that cannot ly hath promised eternall life before these ages, even from the beginning. Know therefore, that he is faithfull, which hath called you, who also will do it. 1 Thess. 5.24. Gods merciful­nesse is continued upon the account of his truth and faithful­nesse, which Attribute is next to be spoken of out of this very Text.

WE are come now to the third property, mentioned in this Text; the sixth in order of the communicable at­tributes of God. And this truth indureth to all generations. In handling of which, I purpose to keepe my selfe to those three propositions, or rules, which I have observed in the other five, that have beene spoken off.

This word (Truth) hath diverse acceptations, and no mar­vell; for in the originall Hebrew, there are more words then one, rendered in our english tongue by this word Truth. The usual word in the Bible which signifies truth, is Kosht or Keshet: [...] But the word here used is Emunatho, by reason of the pro­noune affix. His truth it is. It comes from the same roote that that common word among us doth, viz. Amen. Which in the forme Niphal, signifieth to be true, firme or stable. And here in my text it denotes the truth, firmness and faithfulness of God, as ye shall (God-willing) hereafter heare.

Truth, Generally signifieth the conformity of any thing, with its measure or rule, according to which it ought to be formed or made: as true Gold, true Silver, true Water; Veritas est conformitas seu adaequatio rei ad missam, Vig. gra. p. 8. because it is conformable according to its kind, and agreeable to the ap­pointed proportion or allay; and is not false. The measure of each created thing, is that which is somtimes called an Idea: to wit, the divine conception of God, in himselfe of each thing, according to which as a rule, by vertue of this conception of his, he gave being in time. For in the wisdome of God, from everlasting hath the form of every thing not only specifically (from the highest Seraphim to the lowest Ant) but in their par­ticular individuum's. If a creature should be otherwise, Ʋeritas est pro­prietas entis creati sicut & bonitas Less. then is so conceived in the mind of God, it should not be true, but false. And as each thing is said to be true, by its conformity to its exemplary cause; so to be good by its agreement unto its finall cause. And therefore we say truth is one, although good­nes be manifold, as there are many ends subordinate one to another: yet neverthelesse there is but one utmost end, and in that regard but one goodnes neither. There is nothing which God hath made concerning which we may say, Natura nihil fecit frustra. it is good for no­thing. For what the heathens according to their skill, say of nature, that it made nothing in vain; we may much more tru­ly say of God. It is agreed upon in the Church of Christ, that God made all things, and all persons in particular, for certain ends whereby he may be glorified. So Solomon saith, Prov. 16.4 The Lord hath made all things for himselfe; yea, even the wicked for the day of evill. And look as a thing serves more to declare the excel­lencies of God; so it is said to have in it more goodnesse. Take all the jewells in the world, they have not in them that good­nes [Page 138] in a true consideration that hath one blade of grasse, which hath life, though of the lowest sort, yet it hath life. Grasse and plants, not so good as sensitives that have a better kind of life. Lions and Eagles nothing comparable to the poorest man. And (to speake in the words of Chrysostome) Take all the men in the world, and they are not worth one Saint or gracious soule, though never so meane in regard of outwards. And what's the reason of this, sure­ly because they are they by whom God attaines his end of ma­king the world; and from them alone hath his glory in the world. And therefore I conclude, the righteous is more excellent then his neighbour. Duae proprie­tates entis ve­rum & bonum. There is a greater goodnes, better a greater con­formity to the end of being.

Ye see the two positive properties of an entitie; the trueth of it, and the goodnes of it. But it may be demanded, whether onenes or unitie be not another propertie of an entitie or be­ing? To which I answer, No. Because the onenesse of a thing, addes nothing unto the being of that thing; Unitas suprà rationem entis nihil dicit nisi divisionis ne­gationem. Less. veritas unius­cujusque rei est proprietas sui esse, Avicen. & vigue. Grav. Instituit. f. 8. neither doth it affirme any thing, save onenesse which is a negation of division. For that which is one, is a thing undivided, & divided from all other things: And therefore hath no place among properties: But I hasten from these notions lest I should offend the judicious: I have spoken of the property of goodnes, as it is attributed to God, and now to speak of truth; though this be not that ac­ceptation of the word, which I purpose most to insist upon. Yet take this by the way. Our God is a true God, that is, he is truly God. But here it may be objected, if truth be a conformity of a being unto its rule: or as Augustine saith, a true similitude of the beginning, which is without any dissimilitude: what rule is there for God to be conformed unto? To which I answer. Truth as it is (in this first acceptation) attributed to God, is not in him a conformity of being, to a rule or pattern, (for then God should not be eternall, Veritas est ve­ra similitudo principii, quae sine ulla dissi­militudine est. Aug. de vera religione. and something should be be­fore God, according to which his entitie being conforme, should make him a true God:) but in this, that his nature is such as that it ought to be, the exemplary cause and measure of all things. This being of God then is veritas fundamentalis (as the Schoolmen call it.) In this sence he is the true God, and there is no other besides him. Isaiah 45.22. I am God, and there is none else. This shewes the falsenes of all other Gods, and of all other religions. Zeph. 2.11. The Lord threatens Idolaters, [Page 139] to famish all their gods. Jehovah the true God will make hungry false gods. For his truth endureth for ever; neither can his true being cease: nor his meate whereupon he liveth be taken from him. But ye will say, what meanest this? What meat God eateth? What meat is that which God which is a Spirit eateth? To which I answer. God is Ho­ly and liveth in seeking his own honour, which none can take from him, though thousands go about it. He is a jealous God, and his honour he will not give to another. And therefore al­though such as deny the true God his due honor and worship, do what they can to famish him; yet it is impossible, he will live and be glorified in despight of men and Devils. It is true of all other dunghill gods, God will famish them: for when the word comes to be preached among nations, it turnes them from false gods to worship the living God: and so God is said to famish false gods. As take all the religions that ever have beene in the world, besides that which we professe; take all the gods that have beene set up by others, before or since Christ; they are all famished and even their own worshippers and writers have said enough to make them vaine and rediculous. But our God, the God of Christians is the true God. When things come to loose their esteeme, their leanesse riseth up and they goe downe: As it is with man, his leannesse may be said to rise when his credit fals. But what an horrible sinne is this to go about to starve God; as all they do, that do deny unto him due honour and worship? But who do so? Sirs, I will speake no more of the gods of the Gentiles; those dead vanities are long agone explo­ded: nor of the absurd religion of Mahomet with his barbarous Alcoron so full of non-sence. Nay I can scarse afford a looke to Rome, in those things wherein we have left them; for our dif­ference is only about what men have added. But O ye Prote­stants that are taught to know and worship the true God, and live under the profession of the true religion: to you I have somthing to say of great concerment. Are not some of you profane and superstitious, and very ignorant of this true God, which we preach unto you? Nay are not most of your ministers (at least round about us) such? What meaneth else, such hunting after benefices, such chopping of places, such doings about prefer­ment and the world? And then no marvell people generally are so cold, formall, perfunctory and superstitious in worship; [Page 140] and so vain, loose, worldly, and profane in their conversation.

Now I beseech you all, consider whether it be answerable to the true worship of the true God (which ye professe to be wil­ling to know and practise) to be carelesse of worship prescribed by Christ, superstitiously zealous about additions and inven­tions of men; and loose and worldly in conversation and car­riage. Well I will not say much. We should cleave to this God whose truth endureth to all generations, even in this first sence, that he is true and not fals. And therefore all that prophane, world­ly and superstitious people make their god; and love, honour, esteeme and trust unto; shall be dealt withall as the gods of Ae­gypt, Exod. 12.12. And against all the gods of Aegypt, I will execute judgement: I am the Lord. Let a good principle therefore be laid and then though religion, and peace, and prosperity, should not walke in one path (as yet by the goodnes of God they do;) yet ye will cleave to the true God. But though ye have all out­ward happinesse, much of the word and of the earth, which is so much desired and esteemed: yet if ye have not much earth spo­ken off, Marke 4.5. If ye want roote; ye will at last come to nothing. Yea, This true God will famish all your gods that ye have trusted too, and make their leannesse to arise, and take a­way the honour and credit which was given and to your forms and formall blind guides. And this is done already according to the prophesy Malachy. 2.9. Therefore have I also made you con­temptible and base before all the people, Mr. Greenhill on Ezekiel 1. part p. 47. according as ye have not kept my waies, but have been partiall in the law. I confesse it is the por­tion of the Prophets and Ministers of God, to be derided and scorned. Yea not only in Babilon, but in Israel (as godly preach­er yet living observes, speaking of those words out of Isaiah 8.18. I and my children are for signes and wonders in Israel; yea, not only so, but to be made the filth of the world and off-scouring of all things to this day. 1 Cor. 4.13. Men get up all every where, on every side, so the word carries it. The men of the world (saith mine Author) were like unto a man that raked every where to get a basket of filth, [...]. dirt and dung to throw in some ones face; so they scrape in the doctrines, lives and passages of the servants of God, do catch all advantages, do seek every where, to pick up something, that they may have wherewithall to upbraid, reproach and revile them: We have experience of the truth hereof daily. We have plenty of these Chanel-scrapers and [Page 141] dirt-throwers: yea some of them Ministers at least so called and accounted, have learned of Zedekiah to smite Michajah, 1 King. 22.24. &c. But yet alas! Have not we our selves beene perfidious to God and men, and gone about to rob him of those souls, which he sent us to get into him? I am loath to say what I know and observe; only pray you to read, Isaiah 9.16. For the leaders of this people cause them to erre, and they that are ledde of them are destroyed. We may not therefore wonder that our leanesse doth so arise: If we go about to famish God, God will famish us. And (to make an end of this point,) let all know, that if they give that love, trust, respect and honour which is due to God unto creatures, which he hath made, and love the world and the things that are in the world; it is a signe they have not received this anointing, which teach­eth us to know the true God, &c. Which to do is life eternall. And while the men of the world brag that they have friends, wealth, riches and honour; Let the people of God, give God his meat and honour him, and say we have a God: Even as the story goes of the French Herauld, when the many titles of the King of Spaine were reckoned up (which indeed were many:) He causes these words King of France to be said over and over as often; intimating thereby, that one France was better then all those petty Kingdomes and Lordshipps; and (that) (one) ti­tle more honourable. So we see David starving and famishing all the gods. Psal. 4.7. Thou hast put gladnesse in my heart, more then in the time that their corne and their wine increased. Thus he makes the leannesse of the gods of worldlings and foolish peo­ple (that know not the true God) to appeare. And so much for the first acceptation of the word True, and the application of it to Jehovah, who is the only true God, and that funda­mentally without conformity to a rule.

But neither the word in my Text used (Emunatho) nor the scope of the place, nor indeed the subject I intend in my de­scourse; is for this acceptation of the word truth. Therefore we must seeke another. Therefore, Secondly, (leaving this object and fundamentall verity, this cheif intelligible, among all intelligibles, the first & supream measure of all measurables; in whom every intelligible and measurable, is most eminently contained, as in the bottomlesse depth of all truth, and the first determinating and modifying rule of all things:) We [Page 142] have another truth, to wit, formall truth. This is the confor­mity of knowledge, with the object, as with its measure, when a thing is judged such as indeed it is: when our knowledge ob­taines its object, this is truth. This truth also is attributed to God, whose knowledge attaines it due object, and his wisdom infinitely surpasseth all created wisdome. The Lord knoweth the thoughts of men that they are vaine. Vaine and false thoughts lodg in men, none in God: we may say of men, ye misse thinke, and ye say false; we cannot say so of God. I speake not of lying against conscience, but of comming short of the truth, of mi­staking truth and taking falsehood for it: we make use of two words, concerning learned men and opinions, which will help much to the understanding of this logical truth: Orthodox and Heterodox: an Orthodox man, is one that is sound in his judge­ment, and holds the truth, and doth not take errours instead of truth: When there is a conformitie of the conc [...]ptions of the mind with things, as they are, this makes a man Orthodox. But a Heterodox man is one that apprehendeth otherwise of things then they are; I take it, that place Rom. 3.4. Is to be understood of this truth. Yea, let God be true, but every man a lyer. Who then is an Orthodox divine? surely such a one as thinkes of things held forth to be known, as they are. Thus ye have a second use of the word truth as it is the English of the Hebrew word Keshet or Kosht: In which acceptation also; God is true truly conceiving and ennunciating things as they are. That ye may be full of this in your understanding, consider that if all the holy and excellent men that ever were in the world, or are, or shall be, were brought together; we might say of many thousands (as was said of John Baptist, John 5.35. he was a burning and a shining lamp:) They were and are Orthodox and true judging men: but we cannot say of so much as one, all that he holds, or beleeveth, or sayeth, is true. For this only is proper to God, who only is compleatly Orthodoxe: of men we must say (as James the Apostle doth in many things, we offend all) In many things we erre, and do not hold the truth, even every one, even the most sound and most knowing Christian or Minister that ever was. The first kind of truth, was (as I may call it) Metaphysicall truth, whereby things are truly, what they seem or are conceived or reputed to be, having the reality of that es­sence [Page 143] which they have the name of: But this truth (which I have called logicall) is the knowing and saying of things in mind and tongue, as the truth is. In this sence the Scriptures are the Scriptures of truth, and in them is no ly nor errour. And so God only, I say, is the true God, or the God of truth. But although God be in this regard the only true God, and the God of all truth; from the truth of whose divine wisdome all truths descend to men and Angels: Yet the truth of things which he knoweth, do not passe from the things into his knowledge, as the measure thereof, as in men (ye know) things are true, and therefore afterwards known so to be: But in God from the objective verity of his essence, two manner of wayes do the knowledge of things true in themselves, come to be said to be true, in regard of God. First, by Creation, for by wisdome all things are made and formed; their truth doth consist in their conformity with that wisdome and divine art. Psal. 104.24. O Lord, how manifold are thy works? in wisdome hast thou made them all: Now to endeavour to make you under­stand somwhat, of this comming of things to be true: ye must know that in regard of us, truth passeth into our knowledge; because the truth of things (as I said before) is the measure of the truth of our knowledge: Therefore what thing is Meta­physically false, an enunciation logicall thereof cannot be true. But there is necessarily required a truth of the thing before I come to know it to be so. And so after, truth passeth from my knowledge into my affections, and so into my manners and conversation, in as much as they are subject to the judgement, wisdome and knowledge of the divine law. And lastly, it pas­seth for truth into our words and writings, in which are be­held the least footsteps, the smallest sound, and (as it were) the last farwell of truth. Now in God whose wisdome, infinitely surpasseth all wisdome, every notion of truth is most eminent­ly contained, his wisdome and knowledge attaining and pe­netrating most perfectly and most distinctly every objective truth. And this formall truth in God (as well as we can con­ceive it) ariseth in God from the objective truth of his essence; which is the measure of divine wisdome: and the truth of wis­dome standeth in conformity or adequation with his essence, and consequently with all things which in it are eminently contained.

Secondly, Whereas truth descends from God, unto crea­tures, by revelation and divine illustration; for this truth is not drawn from the objects, but directly communicated by the infusion of light: (in which manner the truth of faith and the blessed vision of God, is derived unto us:) In God it is not so. For he is not only the first object and fundamentall truth, but also the formall truth, the very universalitie and fullnes of wisdome, and so he comprehends without revelation all truths by reason of his infinite knowledge: For more then twenty yeares, I could not perceive how a man could be in judgement an Arminian, and in truth an understanding Chri­stian: as ye will confesse (I am perswaded) with me, that are not unreasonably engaged in those controversies, or miserably entangled in those snares of unsanctified witts; the desciples of Pelagius and Plato; Not of Augustine or Paul the Apostle of Jesus Christ. Faine would I have answeres to these few ensuing questions, that I may have a better opinion (if it be meete I should) of that ruffling generation, that are gotten into these Arminian tenents. First, whether God Foreknew this truth from eternity, of each Sonne and Daughter of Adam numeri­cally, personally, and by name, that such a one, and such a one, should beleeve and be saved; and such, and such remaine in unbeliefe and be damned? Secondly, (according to the matter in hand which put me upon this digression) whether this were first a truth before God knew it, and so passed into the fore­knowledge of God, Tam impossibile est Deum falli circa rem mi­nutissimam: (verbi gratia circa cogitatio­nes aut inten­tiones cordis humani, & mi­nimus ejus cir­cumstantias) quam est ipso scribite illum falli circa pro­priam essenti­am, Less. de perf. div. 50. as the Metaphysicall truth of the thing, to cause a logicall truth in Gods understanding? Thirdly, in general, whether the intitive knowledge of God, extending it selfe to creatures, may in any sort be said, or thought to de­pend and draw truth from them; so as to move the divine mind, and to forme knowledge in it? Fourthly, what diffe­rence is in God, betweene his foreknowledge and purpose? Fifthly, whether it can stand with the wisdom of God to pur­pose salvation alike to all, and yet to know that only such, and such, as he foreknew should receive it. Sixthly, What difference there is in God between knowledge and foreknowledge? And when I shall be satisfied about these quaeries (which I suppose wil not soon be done) I shall perhaps encline to think Pelagians, Arminians (Generalists as they now would be called) have taken [Page 145] paines to know God according to Scripture discoveries, con­cerning his infinite, al-knowing, al-ordering, al-wise, Quid est prae­scientia futuro­rum? quid au­tem futurum est Deo, quia om­nia supergredi­tur tempora? Si enim res ip­sas in scientia habet non sunt ei futurae sed praesentes: at per hoc non jam praescientia sed tantum scientia dici potest. August. lib. 2. ad simplician. al-pow­erfull, al-just, al-good, and al-mercifull essence.

But to go on a little more upon this logicall sort of truth; in things that are not in esse, there is not properly truth, but it may be there; before the world was made, man was not in himselfe true man, nor substance, nor being; but only he might be these: that is, it was not contrary to that objective concep­tion, which is apprehended in the formall notion of a man; and abstracted from both, esse actu, & non esse: But in the divine intellect, and by his eternall notion; by which all things are apprehended and formed; the totum esse of all things, was no o­ther thing, but to be understood to be fashioned and formed in the divine intellect.

But things may be said to be possible, or in posse esse, in a double respect.

First, as it were from an intrinsecall potentialitie, which is no other thing, but a non-repugnancy, by meanes hereof, although there be nothing, and that it have in it nothing of entity; yet it is not repugnant to them to be and to have a true entitie shape and form.

Secondly, a thing may be said to be possible by extrinsecall denomination, from the divine power and wisdom, by which they may be brought forth in to beeing: Therefore as in these, there is no actuall entitie, but only possible; so no actual truth but one possible: and this wholy how little-soever dependeth upon divine veritie. For that the objective conceptions of things, or the things which are said to be possible, may be truly things, and have a true entitie and form; commeth herehence, that the divine essence is imitable in those manners and mea­sures: and by the same wisdome, with which they were concei­ved, they may be made and formed.

Ye see then truth in God, is the first root from whence all truth is hatched and derived, to all other things, whether existing, or not existing: and that divine wisdom is the measure of all obje­ctive veritie in created things: In oculis divi­nae sapientiae nō minus lucient possibilia quam existentia. Yet doth not the evidence of things or any efficacy from them, form knowledge in God, but by reason of Gods comprehending essence: Yet we may say it is a condition, sive qua non. For Gods knowledge would [Page 146] not be terminated or directed to particular existences, if this will had not beene they should have beene: I have but a word more and I have done. Divine knowledge is not terminated to things existing, but extended to futuritiones; yea to possibles that neither are in praesenti, nor ever shall be hereafter. Of all logicall truthes take this for a most certaine rule: Note. That the Lord truly; and according to the very truth of things, avouch­eth whatsoever he avoucheth; and that without any, the least errour or mistake whatsoever. All the teachings of God are teachings of truth. And therefore John saith. 1 Ep. 4.2. Belo­ved, Ʋse 1 believe not every spirit, but trie the spirits whether they be of God: because many false prophets are gone out into the world. We must take heed how we receive doctrines hand over head, from those that stand in the place of Gods ministers, and professe their zeal in seeking our salvation. The Beraeans are justly commended, be­cause they did not instantly believe those things which they heard from the Apostles themselves, but first searched the Scri­ptures to see whether they were so or no. What folly and mad­nesse is it to believe the Devill and our flesh, who are notorious lyers, that seldome speake the truth, and when they do, it is with a purpose to deceive. And so also we had need take heed as of false doctrines so of misapplied doctrines, whereby truths in themselves become lies to us: As if Sathan Suggest that we are in a good estate when we are not, or that we be hypocrites when we are sincere, or that we may be negligent in holy duties, as many poore soules now adayes are deluded by the Devill, to the laying aside of divine ordinances, to the great perill of their souls. But our word is Emunatho, his truth or verassitie, his stabilitie and firmnesse, in all that he saith. His ethicall truth (as I may call it:) This heere only (at least principally David meanes. It is most true, that in men ethicall truth is ei­ther to speake truth without lying: Or to promise with their mouth what they int [...]nd without dissimulation, or to fulfill what they have promised and said they will do. This latter I purpose to treate of, the answerablenesse of Gods doings and dealings, Doct. to all that he saith he will do. Hence learne That truth and faithfullnes is an attribute of God. And this said to be to all generations. That is, for ever and without alteration, God is faithfull, and true, and unalterably in all times, makes [Page 147] good whatsoever he hath said and promised. If it be objected that after this life when all promises are fulfilled, Obj. there is no use of fidelity.

I Answer that we may distinguish the property from the exercise of it: or else, and rather, This I say: Sol. to all eternity there is use of Gods fidelity; for that his saints continue in their blessednes, is by vertue of his promise, and fidelity; where some also have said, there is some kind of faith that lasts in heaven, which they call the faith of depency.

This truth I say will stand when all that oppose it or slight it shall fall, and such as doubt of it shall be without. Fides depene­tiae. Numb. 23.19. God is not a man that he should ly, nor the sonne of man that he should repent: shall he say and not do? or shall he speake, and not make it good? Malachy 3.6. For I am the Lord I change not: therefore ye sons of Jacob are not consumed. And the Apostle James saith with him, is no varablenesse nor shadow of turning. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithfull God which keepeth Covenant & mercy with them that love him, &c. Proofs are plentifull in the history of the Scriptures: Gods truth and faithfullnes is the ground of the Saints security and the sinners destruction.

And this must needs be in God, who first knows what hee saies to be good and fit, and truth in a logicall sence (of which ye have already heard) and therefore he need not repent: he hath no after thoughts.

And Secondly, He hates and threatens, and punisheth the want of faithfulnes in others: Ezekiell 17.15, 16. Shall he prosper? shall he escape that doth such things? or shall he breake the covenant and be delivered? As I live saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised and whose covenant he brake, even with him in the midst of Babylon he shall dy. Now put these two together: First, What God saith, is so good and true according to the just rule, as that he hath no cause to alter the thing that is gone out of his mouth. Secondly that he hates and punisheth faithfullnes and want of truth in others: and it will be surely concluded, that God is a God of truth and faithfullnes.

Now what God saith, is either by way of menace or promise, as may be abundantly read in Scripture; and of both it is true, [Page 148] as it is written of the law, Mat. 5.18. One jot or title shall in no wise passe from it, till all be fulfilled. God watcheth over his word to perform it: It is a note of Mr. Capel upon the fifth verse of the first of Zachary; Your fathers, where are they? and the Pro­phets, do they live for ever? That the power of Truth of Gods word depends not on any mens persons, nor is limited to one age. Their Fathers were dead, that were threatned, and the Prophets were dead too, that did threaten them: but the truth of their prophesies was not buried with them, but was in every point fulfilled, according to their preaching: That follows, v. 6. But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? And they returned and said, like as the Lord of hoasts thought to do unto us, according to our ways according to our doings, so hath he dealt with us. It is confessed by them selves; the hand of God upon them did draw a confession from them, that they were punished, as God had threatned, & as they had deserved: and they returned, that is, were convinced, better advised: as Mal. 3.18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Men will know one day to their sorrow, that God is a God of truth: not a word goes out of his mouth, but is exactly performed. Yea, circumstances exactly observed: ye find Gen. 15.13. a promise made to Abram, that after foure hun­dred yeares his seed should be freed, and come out of the land of Bondage with great substance; And compare that place with Exod. 12.41. And ye shall find great exactnes: And it came to passe at the end of the foure hundred and thirty yeares, even the selfe same day, it came to passe, that all the hosts of the Lord went out of the land of Aegypt. The Lord is most true, yea truth it selfe: And all his promises in Christ are yea and Amen. 2 Cor. 1.20. He is a faithfull witnes, and whatsoever he hath spoken, shall be accomplished; so that though the heavens decay and wax old like a garment; though the sunne lose his light, and the moone be turned into blood; though the earth tremble and quake, and the founda­tions of the mountaines be moved and shake; yea though hea­ven and earth, and all things therein contained perish and pass a way; yet all that God hath threatned, or promised, shall be accomplished: God is Jehovah, he hath his essence and beeing in and from himselfe alone, giveth beeing unto all things else; especially to his word and promises.

And therefore for the First Use, Let the people of God be con­fident upon this truth of God. Light is sowen for the righteous, and Ʋse 1 joyfull gladnesse for the upright in heart, Psalme 97.11. And Gods Testimonies are very sure. Psalme 93.5. He hath promised to all beleevers and repentant sinners, that he will in Christ Jesus pardon all their sinnes, and will receive them into his grace and favour: and that he will be a sunne and shield to them, and that no good thing will he withhold from them: And there­fore let us believe, and rest upon our Saviour Christ alone for salvation, truly repenting us of all our sinnes, and build upon Gods truth, that though our sinnes be never so many and grie­vious, yet the Lord will pardon and forgive them: and though our distresses and misery be never so great and woefull, yet he can and therefore will, because he is a God of truth, deliver us from all. Truth and faithfulnes is one of Gods names, a part of his title; let us not therfore call it into question, it is a great dis­honor to God. It is an errour in the foundation to subsistitute fals objects, either in religion or in christian conversation: We must not build upon works, but rely upon promises made by the God of truth: God can neither endure fals objects, nor a double object: His (faithfulnes or) truth must be our shield & buc­kler. And therefore in the second place, Ps. 91.4. this reproves our doub­tings somtimes churlish enough, concerning the truth & faith­fulnes Ʋse 2 of our gratious God, who yet is & ever will be without falshood. Titus 1.2. A God that cannot ly. [...] Yet is often charged with breach of promise to his children, by his very children. 2 Pet. 3.4, 5. If only scoffers walking after their owne lusts, should say, where is the promise of his comming, and should call in question Gods truth; it were not so grievous to be borne: But this is said, that such as are gratious, should say, as David did, in his hast, Psalm 116.12. all men are lyers.

But whence issues this, that we may see the grounds of this sore evill? Quest.

Surely either from the misunderstanding of the promises; Ans. or from misapplying of them. Concerning the first, ye must know, that some promises are made with condition and limi­tations: As assurance of salvation, peace of conscience, tem­porall blessings: Now many poore soules that enjoy not these promises, often call in question Gods truth, or their own [Page 150] good estate at least: not considering that God may be true, and we gratious and in Christ: though neither assurance, nor peace of conscience, nor temporal favours be our portion. For these promises have conditions and limitations: Such as will have assurance, must give diligence to make their calling and election sure: And such as will have peace of conscience, 2 Pet. 1.10. must have care to walke exactly, according to rule. As many as walke according to this rule, peace be on them, &c. Gal. 6.16. And surely temporals are many times reached out to gratious souls, with a streight hand, for ends best known to God, and worth the enquiring into (at least sometimes) by us. No marvail then, ye are so forward to charge God, ye misunderstand thing, ye erre, not considering the promises with their limitations. And likewise misapplication of promises, causeth much mischief: for pro­mises are misapplied, sometimes to Persons, somtimes to state and behaviour: For the former we read, Mal. 3.14. of some that complained of want of care in God, to reward them that served him. They said, it was vain to serve God; and asked, what profit there was to have kept his ordinances, &c. They con­sidered not, that some are called Jews onely, and that he is not a Jew, that is one outwardly onely. The promise is not made to the ceremony, but to the substance of Religion. Many think themselves Gods children, who are not so: Now shall God be charged for want of truth, concerning such as he never pro­mised any thing unto? O study to make your calling and ele­ction sure, and to finde that ye are the children of the promise: Likewise ye that are the children of God indeed, must take heed how ye be carelesse of childe-like conversation. For many times though ye be sons and daughters, yet if ye break out into scandalous sins, or be proud of your graces, or negligent a­bout cherishing Ordinances, and so faile in your due qualifica­tions and demeanour; ye may finde God otherwise in his dis­pensations towards you then he would be, if it were not your fault. But if we be well instructed in Gods nature and dea­lings with his people, and with hypocrites; and carefull to get good evidence of our sincerity; such as will not shrink in the wetting; and also to walk exactly, and be kept in a good decorum: We may be sure, all good things promised shall be performed accordingly, seem Devils, men and nature never [Page 151] so opposite: When no means, when no means competent, when weak means, when means opposite do all cry down the truth of God; yet God will be true, and it is our duty to trust God, and to rest on his bare word and promise.

And now let us make some Use of the truth of Gods threats Ʋse 3 and menaces; let sinners know that the God of truth hath said, ye swore against some of them, Psal. 95.11. Ʋnto whom I sware in my wrath, that they should not enter into my rest. How dare ye take Gods name in vain, as all do that make him a lyar, yea perju­red? It is a kinde of blasphemy not to fear, when God threa­tens, or, believe what he promiseth: When men are perfidious and violate Oaths, they are in credit, neither with God nor good men; their very names stink, and they live under perpe­tuall infamy: What a sin is this to rank God, blessed for ever, with the worst of men. Yet so do all wicked men in effect, and by consequence; for they dare do that which God forbid­deth; and to the doing of which, he hath made threats, that are able (over one think) to shake both heaven and earth. Go too Sirs, let me close up this Use, with Deut. 29.19. and 20. And the Lord set it home upon your souls. And it come to passe, when he heareth the words of this curse, that he blesse himself in his heart saying; I shall have peace, though I walk in the imagination of my heart; to adde drunkennesse to thirst: The Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoake against that man, and all the curses that are written in this book, shall lie upon him, and the Lord shall blot out his name from under heaven. God is a God of truth.

And for the fourth and last Use of this point, sith truth and Ʋse 4 faithfulnesse is an attribute of God; let us learn to be like God, men of truth: take heed of falshood, it argues a very wicked man, and God is set against such, Psal. 55.23. But thou O God shall bring them down into the pit of destruction: bloody and deceitfull men, shall not live out half their dayes. Such shall not prosper, 2 Chron. 24.20. Why transgresse ye the commandements of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath al­so forsaken you. This attribute is among those vertues, which admit resemblance in the creature: the faithfull God owns not perfidious children. It is a mark of one, that shall be with God in glory to swear to his own heart, and not to change; Psal. 15. [Page 152] v. 4. that is, to be true and faithful, though he lose by it: from these two latter places, ye see that truth in man, hath a twofold relation. First, to God; for as God hath bound himself to us by promise, so we have covenanted our obedience to him: Remember therefore your Baptisme, and take heed of walking loosly in the Covenant. And secondly, to man, we are bound to support the credit of fidelity, though with losse: What a shame is it for such as professe themselves Christians, to be like the Jews, in Jeremy cap. 9.4, 5. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbor will walk with slanders. And they will deceive every one his neighbour, Sacerdos est non fallet, chri­stianis est, non mentietur. and will not speake the truth, they have taught their tongue to speake lies, and weary themselves to commit iniquity. It was wont to be a saying. He is a Priest, he will not deceive; he is a christian, he will not ly: O how comly were it: that it might be so now, is rather to be wished then expected. Read the Turkish History page 287. The battaile of Varna betweene Ʋladislaus and Amuroth: And consider how God bore witnesse from heaven against falsehood. The story is obvious: It is al­so storied of the ancient Romans that they were very conscien­tious in observing their leagues, covenants, and oathes. And such as violated them (saith mine author) were held for dam­ned and cursed creatures, and accounted worthy to live in hu­mane society: Be carefull of your promises, and covenants that ye make with men: God is a God of truth, do ye be men of truth: It is a communicable attribute, it is to be had: and this must now be spoken of in the second place, &c. Ye know we have done in handling the other attributes: this is the se­cond proposition. That truth is a communicable attribute.

For God did communicate it to Adam in his innocency, it was a part of that uprightnesse mentioned, Eccles. 7.29. And it is again vouchsafed and communicated in the worke of re­generation: for God maketh such to be as he requireth they should be. Rev. 2.10. to be faithfull to the death. And he saith his people will not ly, Isaiah 63:8. For God lookes and cau­seth the conversation of his servants to be answerable to their vocation, he maketh them to be men of truth and faithfulnes. And such as are otherwise be of the devill. John 8.44. Who abode not in the truth, because there is no truth in him. Such are not [Page 153] for Sion nor heaven, Psalm 15. For they speake the truth from their heart that shall abide in Gods tabernacle, and dwell in his holy hill. and verse. 4. He that sweareth to his own heart and changeth not. By all which places and passages (and many more that might be named, and observed) we see that truth and faithfullnes is communicated by God unto men, which is the point that we have in hand to make good unto you. Object. But it may be objected out of Rom. 3.4. Let God be true and every man a lyer, and out of the 13. verse. With their tongues they have used deceit. Sol. In both which places all men without exception are spoken off. For answer, ye must know that the first place shews the certainty of Gods truth in opposition to all men that doubt thereof, Gods faithfulnes and truth is alwaies accompanied with stedfastnes and assurance. Calvin on Isa. 22.23 And for that cause (as Mr. Calvin notes) the Hebrewes take truth for a thing sure and certaine. Wherefore this being the scope of the former verse, that God will be as good as his word, and true and faithfull in all his sayings; it maketh nothing against the point we have in hand. And for the other passage in the 13. verse of the same chapter, It shewes (as well as the former) mans naturall inclination until he be regenerated. But it may be further objected. Truth may be found among heathens, that were no christians. Object.

To which I Answer. It is true of a vertue, but not of a grace, Sol. and therefore not acceptable to God: and sometimes turned into a vice, when ill circumstantiated; and alwaies a sinne, because not acted upon a good principle, nor to a good end, viz. Gods glory. And therefore we must take the extent of this communicated attribute or property, and we shall find, that no man hath it since the fall of Adam in every re­spect in its extent, but only such as are regenerated. For it signifieth and comprehendeth three things. Sinceritie, a due proportion of a thing, and stability and firmenesse. In hoc genere tria potissimum hujus vocabuli significata esse videri que aut alias enim significat animum, ejusque cogitationes & actiones sin­ceras minique fucatas: alias ple­nae seu justae cujusdam quantitatis: alias denique certas ratas, ac per­manentes. Flac: Illyric. Clav. Script. 1575. So God doth not only do what he saith, but loveth the truth, and hateth hypocrisie. God is truly, and sincerely, and constantly, all that he is in his excellencies. Now it is impossible for the compleatest morall man in the world that hath not the work of the new birth, to walke before God in truth in this sence. This is proper to Saints such as Hezekiah. Isaiah 38.3. Remember O Lord I be­seech thee how I have walked before thee in truth and with a perfect heart. And so much for that objection.

And now for Application. The fault is not in God that men are so Ʋse 1 false and faithlesse, that they deale trecherously, that a brother will de­ceive [Page 154] a brother. This contrary propertie is to be had from God, if men had a mind to it. And it is an evident signe that there is but little true religion going, because there is so little truth and honesty going. But where there is deceitfull dealing, and want of truth and honesty, men may take it for a truth, that they have no religion, and that they have not sought to God from whom this good gift and all others come. Ʋse 2 And therefore in the next place, ye must learne to seeke for this qualitie at the hand of God by prayer, as in the former attributes, ye have been directed. And to that end that ye may be stirred up the more to pray for it, do but consider how ill it becomes christians to be more false then heathens, and to be like to the devill, and to overthrow humane socie­ty what in them lyeth, and to procure inevitable wrath upon them­selves. As we have two famous examples in scripture. The first of Saul mentioned in the 2 Sam. 21.2. Who sought to slay the Gibeonites in his zeal to the children of Israel and Judah, and so to violate the oath which the children of Israel had sworne to them. Ye see God was angry, a famine of three yeares came upon the people, and an attonement must be made by the hanging up of seven of Sauls sonnes unto the Lord in Gibeah of Saul, ver. 6. And the other place is Ezekiel 17.15, 16. Where grievously doth the Lord threaten the rebellious house (as he calls Jerusalem) and their king, for falsenes and covenant breaking. We have touched upon this before Ʋse 3 now, and therefore shall say the lesse of it now. The third and last use to be made is. That honest men may take comfort: though they be thought too honest to live in the world, and have not the trick of di­shonest, false, and unfaithfull dealing, (whereby so many get estates for their posterity to ruffle in while they lye in H [...]ll:) yet they shall be no looser by it at last: God will blesse the house and seed of such as are like unto him, Men of truth, hating coveteousnesse, and dealing truly are Gods delight: for such fear God, whereas knaves, and false men, are odious both to God and men. And so much briefly for the second Propositi­on, that truth is a communicable attribute. 3. Propos. The third comes in hand that God in this (as in the rest) is infinite and incomprehensible. His faithfullnes reacheth to the clouds, Psal. 36.5. He never broke with any in his life. For his faithfullnes is essentiall: when God shall not be true of his word he shall be God no more. The best of friends may prove unfriendly, and be like a broken reede of Aegypt: men are but men and so they act: there is no repose upon the wisdome, affection, word, of the creature: they are mutable and liable to temptations, and may faile of their purposes and promises, which yet ought not so to be: But God will not leave, [Page 155] faile, or forsake. Heb. 13.5. For he hath said, I will never leave thee nor for­sake thee. He is the Amen, and all his promises in Christ are yea and Amen. 2 Cor. 1.20. To eternity and without alteration, he is faithfull and true, and that essentially. God is immutably what he is, and therefore must needs be true; but his immutability is a singularity, it is proper to God and communicable to no creature. God also is eternal and by him all things are defined and determined and must stand and be without the lest alteration. Let this for every bear up the spirits of the Saints against all false dealings of men, God is faithfull: And especialy in such times Ʋse 1 as these, wherein God seemeth to have forgotten to honour those that honour him. As the foot of his enemies shall slide in due time; so Psalm 37 5, 6. Commit thy way unto the Lord: trust also in him, and he shall bring it to passe: and he shall bring forth thy righteousnes as the light, and thy judgement as the noone day. God is not only true but truth it selfe. Nay this is a sore affliction that somtimes befalleth the Saints, that good men disagree from God about truth touching things and persons. I say this is a great affliction to some misjudged Saints. But Gods truth will stand, and in due time, it shall be fulfilled: and then shall be brought to passe the saying that is written, verily there is a reward for the righteous: verily he is a God that judgeth in the earth. Psalm 58.11. Mr. Caryl upon Job. Give leave a little to ream my heart. The best of men may somtimes be undervalued, and that by good men. There is no judging of men or matters now a dayes by what is said of them: should we, how contemptible would many pretious souls appeare to us! But sith God hath promised honour and esteem to his servants, how comes it to passe that they have such evill favoured faces? I Answer, somtimes by their outward condition of lowness, and where the stile is low every one will go over; somtimes men that in their pride do not care what they say or do; do so be dabble them; yea som­times such ugly vizards as men not only evill, but good put upon them do cause the Saints to be in great contempt: But God (saith mine Au­thor) will trim up his Saints in due time, as he did Job: his truth will stand however, for truth it selfe cannot ly or be deceived in what it hath promised or said. But me thinks I here some poore distressed gratious soule say, promises of temporall things are made 1 Tim. 4.8. As well as of those things that do belong to the life to come. But for their part they are even faint in expectation, &c. O deare sirs, consider no thing is so sure as that all that God saith is true: But ye must take all truths together, and then ye will see that it is not want of truth in God, but of wit in you, that maketh you so to be perplexed. Take the promises [Page 156] of temporalities with their intended modus (as one saith) and ye shall see they are all exactly performed. For First, God having many wheels to turn, must order things so that he may work all his will and fulfill all his mind. Therefore he reserveth a power to himselfe to try the graces of his servants in and out among, as he dealt with Job, And so gives a hun­dred fold with persecutions. Mark 10.30. Sometimes he chastiseth the par­ticular delinquencies of his children: For it is intended that we should demeane our selves as becomes Gods children, see Psal. 89.31, 32. also there is a limitation of expediency implyed, viz. so far as outward com­forts may advance our spirituall good. So thought Agur, and made his prayer accordingly, Spirituall blessings of two sorts Prov. 30.8. Give neither poverty nor riches, feede me with foode convenient from me. And yet again, God doth not alwaies pay his debts in kind, but in equivalents, and sometimes in things of farre greater worth and value. But sure it is, that never went there a word from God, in the fulfilling whereof he ever failed or ever shall, or indeed can: it is impossible. Here I might be large about the truth of God, touching spirituall blessings, which are not all of one sort, and there­fore are not all alike absolutely promised. Some are qualifications and some are rewards. Faith, repentance, hope and love are absolutely pro­mised to the elect in Christ, but yet their perfection is not in this life to be expected, nor a freedome from mixture with their imperfections pro­mised. Faith and doubting may stand together in a gratious soul. And many more considerable truthes there be that might here be brought in. Peace of conscience, comfort in believing, joy of the holy Ghost, are not absolutely promised, nor generally given. And sometimes it is bet­ter for us to have the feare of Gods great name, then peace of conscience. But. Secondly (to make an end of this subject) I would present a co­ling Ʋse 2 carde as a parting blow, from this Doctrine of the Infinitenes of Gods truth and faithfulnesse, to all such as have not made God their portion. Your seeming glory and prosperity and power. O ungodly ones, may make ye seeme as it were impregnable; but truth hath said, ye shall be overthrown and perish: worldlings and vain men that fear not God shall leave their pompe shortly with woe and weale away, for truth that never failed hath spoken it. Let none therefore faint because of the forbearance that they see about performing of promises, or such other depthes, and darkenesses as are about this point. And let none harden their hearts against threatned judgments: which to do is no less then Blasphemy, because Truth in God is God himselfe.