Body of Divinity
Contained in
Sermons upon the Assembly's Catechism

by Rev. Thomas Watson

Chapter 3 - 12

Ch 3: The Being of God

Q3: What do the Scriptures principally teach?

A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

Q4: What is God?

A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.

Here is: I. Something implied. That there is a God. II. Expressed. That he is a Spirit. III. What kind of Spirit?

I. Implied. That there is a God. The question, What is God? takes for granted that there is a God. The belief of God's essence is the foundation of all religious worship. 'He that comes to God must believe that he is' (Heb. 11:6). There must be a first cause, which gives being to all things besides. We know that there is a God--

[1] By the book of nature. The notion of a Deity is engraven on man's heart; it is demonstrable by the light of nature. I think it hard for a man to be a natural atheist; he may wish there were no God, he may dispute against a Deity, but he cannot in his judgment believe there is no God, unless by accumulated sin his conscience be seared, and he has such a lethargy upon him, that he has sinned away his very sense and reason.

[2] We know that there is a God by his works, and this is so evident a demonstration of a Godhead, that the most atheistical spirits, when they have considered these works, have been forced to acknowledge some wise and supreme maker of these things; as is reported of Galen and others. We will begin with the creation of the glorious fabric of heaven and earth. Sure there must be some architect or first cause. The world could not make itself. Who could hang the earth on nothing but the great God? Who could provide such rich furniture for the heavens, the glorious constellations, the firmament bespangled with such glittering lights? We see God's glory blazing in the sun, twinkling in the stars. Who could give the earth its clothing, cover it with grass and corn, adorn it with flowers, enrich it with gold? God only. (Job 38:4). Who but God could make the sweet music in the heavens, cause the angels to join in concert, and sound forth the praises of their Maker? 'The morning stars sang together, and all the sons of God shouted for joy' (Job 38:7). If a man should go into a far country, and see stately edifices there, he would never imagine that these built themselves, but that some greater power had built them. To imagine that the work of the creation was not framed by God, is as if we should conceive a curious landscape to be drawn by a pencil without the hand of an artist. 'God that made the world, and all things therein' (Acts 17:24). To create is proper to the Deity. The wise government of all things evinces there is a God. God is the great superintendent of the world, he holds the golden reins of government in his hand, guiding all things most regularly and harmoniously to their proper end. Who that eyes Providence but must be forced to acknowledge there is a God? Providence is the queen and governess of the world; it is the hand that turns the wheel of the whole creation; it sets the sun its race, the sea its bounds. If God did not guide the world, things would run into disorder and confusion. When one looks on a clock, and sees the motion of the wheels, the striking of the hammer, the hanging of the plummets, he would say, some artificer made it; so, when we see the excellent order and harmony in the universe, the sun, that great luminary, dispensing its light and heat to the world, without which the world were but a grave or a prison; the rivers sending forth their silver streams to refresh the bodies of men, and prevent a drought; and every creature acting within its sphere, and keeping its due bounds; we must needs acknowledge there is a God, who wisely orders and governs all these things. Who could set this great army of the creatures in their several ranks and squadrons, and keep them in their constant march, but He, whose name is the Lord of Hosts? And as God does wisely dispose all things in the whole regiment of the creatures, so, by his power, he supports them. Did God suspend and withdraw his influence ever so little, the wheels of the creation would unpin, and the axletree break asunder. All motion, the philosophers say, is from something that is unmoveable. As for example, the elements are moved by the influence and motion of the heavenly bodies; the sun and moon, and these planets, are moved by the highest orb, called Primum Mobile; now, if one should ask, Who moves that highest orb, or is the first mover of the planets? It can be no other than God himself.

Man is a microcosm or lesser world. The excellent contexture and frame of his body is wrought curiously as with needlework. 'I was curiously wrought in the lowest parts of the earth' (Ps. 139:15). This body is endowed with a noble soul. Who but God could make such a union of different substances as flesh and spirit? In him we live, and move, and have our being. The quick motion of every part of the body shows there is a God. We may see something of him in the sparkling of the eye; and if the cabinet of the body be so curiously wrought, what is the jewel? The soul has a celestial brightness in it; as Damascene says, 'It is a diamond set in a ring of clay.' What noble faculties is the soul endowed with! Understanding, Will, Affections are a glass of the Trinity, as Plato speaks. The matter of the soul is spiritual, it is a divine spark lighted from heaven; and being spiritual, is immortal, as Scaliger notes; anima non senescit; 'the soul does not wax old,' it lives for ever. Who could create a soul ennobled with such rare angelic properties but God? We must needs say as the Psalmist, 'It is he that hath made us, and not we ourselves' (Ps. 100:3).

[3] We may prove a Deity by our conscience. Conscience is God's deputy or vicegerent. Conscience is a witness of a Deity. If there were no Bible to tell us there is a God, yet conscience might. Conscience, as the apostle says, 'either accuseth' or 'excuseth' (Rom. 2:15). It acts in order to a higher judicatory. Natural conscience, being kept free from gross sin, excuses. When a man does virtuous actions, lives soberly and righteously, observes the golden maxim, doing to others as he would have them do to him, then conscience approves, and says, Well done. Like a bee it gives honey. Natural conscience in the wicked accuses. When men go against its light they feel the worm of conscience. Eheu! quis intus scorpio? [Alas! What scorpion lurks within?] Seneca. Conscience, being sinned against, spits fire in men's faces, fills them with shame and horror. When the sinner sees a handwriting on the wall of conscience, his countenance is changed. Many have hanged themselves to quiet their conscience. Tiberius the emperor, a bloody man, felt the lashes of his conscience; he was so haunted with that fury, that he told the senate, he suffered death daily. What could put a man's conscience into such an agony but the impression of a Deity, and the thoughts of coming before his tribunal? Those who are above human laws are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more they are terrified. Whence is this but from the apprehension of judgment approaching? The soul, being sensible of its immortal nature, trembles at him who never ceases to live, and therefore will never cease to punish.

[4] That there is a God, appears by the consent of nations, by the universal vote and suffrage of all men. Nullagens tam barbara cui non insideat hacpersuasio Deum esse. Tully. 'No nation so barbarous,' says Tully, 'as not to believe there is a God.' Though the heathen did not worship the true God, yet they worshipped a god. They set up an altar, 'To the unknown God' (Acts 17:23). They knew a God should be worshipped, though they knew not the God whom they ought to worship. Some worshipped Jupiter, some Neptune, some Mars. Rather than not worship something, they would worship anything.

[5] That there is a God, appears by his prediction of future things. He who can foretell things which shall surely come to pass is the true God. God foretold, that a virgin should conceive; he prefixed the time when the Messias should be cut off (Dan. 9:26). He foretold the captivity of the Jews in Babylon, and who should be their deliverer (Is. 45:1). God himself uses this argument to prove he is the true God, and that all the gods of the heathens are fictions and nullities (Is. 41:23). Testimonium divinitatis est veritas divinationis (Tertullian). To foretell things contingent, which depend upon no natural causes, is peculiar to Deity.

[6] That there is a God, appears by his unlimited power and sovereignty. He who can work, and none can hinder, is the true God; but God can do so. 'I will work, and who shall let it' (Is. 43:13). Nothing can hinder action but some superior power; but there is no power above God: an power that is, is by him, therefore all power is under him; he has a 'mighty arm' (Ps. 89:13). He sees the designs men drive at against him, and plucks off their chariot wheels; he makes the diviners mad (Is. 44:25). He cutteth off the spirit of princes; he bridleth the sea, gives check to the leviathan, binds the devil in chains; he acts according to his pleasure, he doth what he will. 'I will work, and who shall let it?'

[7] There are devils, therefore there is a God. Atheists cannot deny but there are devils, and then they must grant there is a God. We read of many possessed of the devil. The devils are called in Scripture 'hairy ones', because they often appeared in the form of goats or satyrs. Gerson, in his book De Probations Spirituum, tells us how Satan on a time appeared to a holy man in a most glorious manner, professing himself to be Christ: the old man answered, 'I desire not to see my Saviour here in this desert, it shall suffice me to see him in heaven.' Now, if there be a devil, there is a God. Socrates, a heathen, when accused at his death, confessed, that, as he thought there was a malus genius, an evil spirit, so he thought there was a good spirit.

Use one: Seeing there is a God, it reproves such atheistical fools as deny it. Epicurus denied there was a Providence, saying that all things fell out by chance. He that says there is no God is the wickedest creature that is; he is worse than a thief, for he takes away our goods, but the atheist would take away our God from us. 'They have taken away my Lord' (John 20:13). So we may say of atheists, they would take away our God from us, in whom all our hope and comfort is laid up. 'The fool hath said in his heart, There is no God' (Ps. 14:1). He durst not speak it with his tongue, but says it in his heart: he wishes it. Sure none can be speculative atheists. 'The devils believe and tremble' (James 2:19). I have read of one Arthur, a professed atheist, who, when he came to die, cried out he was damned. Though there are few found who say, There is no God, yet many deny him in their practices. 'In works they deny him' (Titus 1:16). Cicero said of Epicurus, Verbis reliquit Deos resustulit [In his words he both denies the existence of the gods, and permits them to remain]. The world is full of practical atheism; most people live as if they did not believe there was a God. Durst they lie, defraud, be unclean, if they believed there were a God who would call them to account? If an Indian who never heard of a God should come among us, and have no other means to convince him of a Deity, but the lives of men in our age, surely he would question whether there were a God; utrum Dii sint non ausim affirmare [I would not venture to assert that gods exist].

Use two: Seeing there is a God, he will deal righteously, and give just rewards to men. Things seem to be carried in the world very unequally; the wicked flourish (Ps. 73:3). They who tempt God are delivered (Mal. 3:15). The ripe cluster of grapes are squeezed into their cup, and, in the meanwhile, the godly, who wept for sin, and served God, are afflicted. 'I have eaten ashes like bread, and mingled my drink with weeping' (Ps. 102:9). Evil men enjoy all the good, and good men endure all the evil. But seeing there is a God, he will deal righteously with men. 'Shall not the judge of all the earth do right' (Gen. 18:25). Offenders must come to punishment. The sinner's death-day, and dooms-day is coming. 'The Lord seeth that his day is coming' (Ps. 37:13). While there is a hell, the wicked shall be scourged enough; and while there is eternity, they shall lie there long enough; and God will abundantly compensate the faithful service of his people. They shall have their white robes and crowns. 'Verily there is a reward for the righteous: verily he is a God that judgeth in the earth' (Ps. 48:11). Because God is God, he will give glorious rewards to his people.

Use three: Seeing there is a God, woe to all such as have this God against them. He lives for ever to be avenged upon them. 'Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee' (Ezek. 22:14). Such as pollute God's Sabbath, oppose his saints, trampling these jewels in the dust. Such as live in contradiction to God's Word engage the Infinite Majesty of heaven against them; and how dismal will their case be! 'If I whet my glittering sword, and mine hand take hold of judgment, I will render vengeance to mine enemies; I will make mine arrows drunk with blood,' &c. (Deut. 32:41). If it be so terrible to hear the lion roar, what must it be when he begins to tear his prey? 'Consider this, ye that forget God, lest I tear you in pieces' (Ps. 50:22). Oh that men would think of this, who go on in sin! Shall we engage the great God against us? God strikes slow but heavy. 'Hast thou an arm like God' (Job 40:9)? Canst thou strike such a blow? God is the best friend, but the worst enemy. If he can look men into their grave how far can he throw them? 'Who knows the power of his wrath' (Ps. 90:11)? What fools are they, who, for a drop of pleasure, drink a sea of wrath! Paracelsus speaks of a frenzy some have, which will make them die dancing; so sinners go dancing to hell.

Use four: Seeing there is a God, let us firmly believe this great article of our Creed. What religion can there be in men, if they do not believe a Deity? 'He that cometh to God must believe that he is.' To worship God, and pray to him, and not believe there is a God, is to put a high scorn and contempt upon him. Believe that God is the only true God: such a God as he has revealed himself in his Word, 'A lover of righteousness, and hater of wickedness' (Ps. 45:7). The real belief of a Deity gives life to all religious worship; the more we believe the truth and infiniteness of God, the more holy and angelic we are in our lives. Whether we are alone, or in company, God sees us; he is the heart-searcher; the belief of this would make us live always under God's eye. 'I have set the Lord always before me' (Ps. 16:8). The belief of a Deity would be a bridle to sin, and a spur to duty; it would add wings to prayer, and oil to the lamp of our devotion. The belief of a Deity would cause dependence upon God in all our straits and exigencies. 'I am God all-sufficient' (Gen. 17:1); a God that can supply all your wants, scatter all your fears, resolve all your doubts, conquer all your temptations; the arm of God's power can never be shrunk; he can create mercy for us, and therefore can help, and not be beholden to the creature. Did we believe there is a God, we should so depend on his providence as not to use any indirect means; we should not run ourselves into sin to rid ourselves out of trouble. 'Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron' (2 Kings 1:3)? When men run to sinful shifts, is it not because they do not believe there is a God, or that he is all-sufficient?

Use five: Seeing there is a God, let us labour to get an interest in him. 'This God is our God' (Ps. 48:14). Since the fall we have lost likeness to God, and communion with God; let us labour to recover this lost interest, and pronounce this Shibboleth, 'My God' (Ps. 43:5). It is little comfort to know there is a God, unless he be ours. God offers himself to be our God. 'I will be their God' (Jer. 31:33). And faith catches hold of the offer, it appropriates God, and makes all that is in him over to us to be ours; his wisdom to be ours, to teach us; his holiness ours, to sanctify us; his Spirit ours, to comfort us; his mercy ours, to save us. To be able to say, God is mine, is more than to have all mines of gold and silver.

Use six: Seeing there is a God, let us serve and worship him as God. It was an indictment brought against some in Romans 1:21: 'They glorified him not as God.' Let us pray to him as to God. Pray with fervency. 'An effectual fervent prayer availeth much' (James 5:16). This is both the fire and the incense; without fervency it is no prayer. Let us love him as God. 'Thou shalt love the Lord thy God with all thy heart' (Deut. 6:5). To love him with all the heart, is to give him precedence in our love, to let him have the cream of our affections; to love him not only appreciatively, but intensively, as much as we can. As the sunbeams united in a burning glass burn the hotter, so all our affections should be united, that our love to God may be more ardent. Let us obey him as God. All creatures obey him, the stars fight his battles, the wind and sea obey him (Mark 4:41). Much more should man, whom God has endued with a principle of reason. He is God, and has a sovereignty over us; therefore, as we received life from him, so we must receive a law from him, and submit to his will in all things. This is to kiss him with a kiss of loyalty, and it is to glorify him as God.

II. The thing expressed. 'God is a Spirit' (John 4:24). God is essentia spiritualissima. Zanchius.

What do you mean when you say, God is a Spirit?

By a spirit I mean, God is an immaterial substance, of a pure, subtile, unmixed essence, not compounded of body and soul, without all extension of parts. The body is a dreggish thing. The more spiritual God's essence, the more noble and excellent it is. The spirits are the more refined part of the wine.

Wherein does God differ from other spirits?

[1] The angels are spirits. We must distinguish spirits. The angels are created, God is a Spirit uncreated. The angels are finite, and capable of being annihilated; the same power which made them is able to reduce them to their first nothing; but God is an infinite Spirit. The angels are confined spirits, they cannot be duobus locis simul, but are confined to a place; but God is an immense Spirit, and in all places at once. The angels, though spirits, are but ministering spirits (Heb. 1:14). Though they are spirits, they are servants. God is a super-excellent Spirit, the Father of spirits (Heb. 12:9).

[2] The soul is a spirit. 'The spirit shall return to God that gave it' (Ecc. 12:7).

How does God, being a Spirit, differ from the soul?

Servetus and Osiander thought, that the soul being infused, conveyed into man the very spirit and substance of God. This is an absurd opinion, for the essence of God is incommunicable.

When it is said the soul is a spirit, it means that God has made it intelligible, and stamped upon it his likeness, not his essence.

But is it not said, that we are made partakers of the divine nature?

By divine nature there, is meant divine qualities (2 Pet. 1:4). We are made partakers of the divine nature, not by identity or union with the divine essence, but by a transformation into the divine likeness. Thus you see how God differs from other spirits, angels and souls of men. He is a Spirit of transcendent excellence, the 'Father of spirits.'

Against this Vorstius and the Anthropomorphites object, that, in Scripture, a human shape and figure is given to God; he is said to have eyes and hands.

It is contrary to the nature of a spirit to have a corporeal substance. 'Handle me, and see me: for a spirit hath not flesh and bones, as ye see me have' (Luke 24:39). Bodily members are ascribed to God, not properly, but metaphorically, and in a borrowed sense. By the right hand of the Lord is meant his power; by the eyes of the Lord is meant his wisdom. Now that God is a Spirit, and is not capable of bodily shape or substance, is clear, for a body is visible, but God is invisible; therefore he is a Spirit. 'Whom no man hath seen, nor can see' (1 Tim. 6:16); not by an eye of sense. A body is terminated, can be but in one place at once; but God is everywhere, in all places at once; therefore he is a Spirit (Ps. 139:7, 8). God's center is everywhere, and his circumference is nowhere. A body being compounded of integral parts may be dissolved; quicquid divisibile est corruptibile: but the Godhead is not capable of dissolution, he can have no end from whom all things have their beginning. So that it clearly appears that God is a Spirit, which adds to the perfection of his nature.

Use one: If God be a Spirit, then he is impassible; he is not capable of being hurt. Wicked men set up their banners, and bend their forces against God; they are said to fight against God (Acts 5:39). But what will this fighting avail? What hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression. Wicked men may imagine evil against the Lord. 'What do ye imagine against the Lord' (Nahum 1:9). But God being a Spirit is impenetrable. The wicked may eclipse his glory, but cannot touch his essence. God can hurt his enemies, but they cannot hurt him. Julian might throw up his dagger into the air against Heaven, but could not touch the Deity. God is a Spirit, invisible. How can the wicked with all their forces hurt him, when they cannot see him? Hence all the attempts of the wicked against God are foolish, and prove abortive. 'The kings of the earth set themselves against the Lord and against his anointed. He that sits in the heavens shall laugh' (Ps. 2:2, 4). He is a Spirit, he can wound them, but they cannot touch him.

Use two: If God be a Spirit, it shows the folly of the Papists, who worship him by pictures and images. As a spirit, we cannot make any image to represent him. 'The Lord spake to you out of the midst of the fire, ye heard the voice of the words, but saw no similitude' (Deut. 4:12).

God being a Spirit is imperceptible, cannot be discerned; how then can there be any resemblance made of him? 'To whom then will ye liken God, or what likeness will ye compare unto him' (Is. 40:18)? How can you paint the Deity? Can we make an image of that which we never saw? Ye saw no similitude. God is a Spirit. It were folly to endeavour to make a picture of the soul, because it is a spiritual thing, or to paint the angels, because they are spirits.

Are not angels in Scripture represented by the cherubim?

There is Imago personae, et officii; 'there is the image of the person, and the image that represents the office.' The cherubims did not represent the persons of the angels, but their office. The cherubims were made with wings, to show the swiftness of the angels in discharge of their office; and if we cannot picture the souls nor the persons of angels, because they are spirits, much less can we make an image or picture of God, who is infinite and the Father of spirits.

God is also an omnipresent Spirit; he is present in all places. 'Do not I fill heaven and earth, saith the Lord.' (Jer. 23:24)? Therefore, being everywhere present, it is absurd to worship him by an image. Were it not a foolish thing to bow down to the king's picture, when the king is present? So it is to worship God's image, when God himself is present.

How then shall we conceive of God as a Spirit, if we may make no image or resemblance of him?

We must conceive of him spiritually. In his attributes; his holiness, justice, and goodness, which are the beams by which his divine nature shines forth. We must conceive of him as he is in Christ. 'Christ is the image of the invisible God' (Col 1:15). Set the eyes of your faith on Christ as God-man. In Christ we see some sparklings of the divine glory; in him there is the exact resemblance of all his Father's excellencies. The wisdom, love, and holiness of God the Father, shine forth in Christ. 'He that hath seen me hath seen the Father' (John 14:9).

Use three: If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God. How do earth and spirit agree (Philippians 3:19)? Earthly ones may give for their crest, the mole or tortoise that live in the earth. What resemblance is there between an earthly heart, and him who is a Spirit? The more spiritual any one is, the more like God.

What is it to be spiritual?

To be refined and sublimated, to have the heart still in heaven, to be thinking of God and glory, and to be carried up in a fiery chariot of love to God. 'Whom have I in heaven but thee' (Ps. 73:25)? Which Beza paraphrases thus, Apage terra, utinam tecunt in calo essem! 'Begone earth! Oh that I were in heaven with thee!' A Christian, who is taken off from these earthly things, as the spirits are taken off from the lees, has a noble spiritual soul, and most resembles him who is a Spirit.

Use four: It shows that the worship which God requires of us, and is most acceptable to him, is spiritual worship. 'They which worship him, must worship him in spirit and in truth' (John 4:24). Though God will have the service of our bodies, our eyes and hands lifted up, to testify to others that reverence we have of his glory and majesty, yet he will have the worship of the soul chiefly. 'Glorify God in your body, and in your spirit' (1 Cor. 6:20). Spirit-worship God prizes, because it comes near to his own nature, which is a Spirit.

What is it to worship God in spirit?

(1) To worship him without ceremonies. The ceremonies of the law, which God himself ordained, are now abrogated, and out of date. Christ the substance being come, the shadows fly away; and therefore the apostle calls the legal ceremonies carnal rites (Heb. 9:10). If we may not use those Jewish ceremonies which God once appointed, then not those which he never appointed.

(2) To worship God in spirit, is to worship him with faith in the blood of the Messiah (Heb. 10:19). To worship him with the utmost zeal and intenseness of soul. 'Our twelve tribes instantly serving God day and night' (Acts 26:7), with intenseness of spirit; not only constantly, but instantly. This is to worship God in spirit. The more spiritual any service is, the nearer it comes to God, who is a Spirit, and the more excellent it is; the spiritual part of duty is the fat of the sacrifice: it is the soul and quintessence of religion. The richest cordials are made of spirits, and the best duties are such as are of a spiritual nature. God is a Spirit, and will be worshipped in spirit; it is not pomp of worship, but purity, which God accepts. Repentance is not in the outward severities used to the body, as penance, fasting, and chastising the body, but it consists in the sacrifice of a broken heart. Thanksgiving does not stand in church-music, the melody of an organ, but rather in making melody in the heart to the Lord (Eph. 5:19). Prayer is not the tuning the voice into a heartless confession, or telling over a few beads, but it consists in sighs and groans (Rom. 8:26). When the fire of fervency is put to the incense of prayer, then it ascends as a sweet odour. The true holy water is not that which the pope sprinkles, but is distilled from the penitent eye. Spirit-worship best pleases that God who is a Spirit. 'The Father seeketh such to worship him' (John 4:23); to show the great acceptance of such, and how God is delighted with spiritual worship. This is the savoury meat that God loves. How few mind this! They give him more dregs than spirits; they think it enough to bring their duties, but not their hearts; which makes God disclaim the very services he himself appointed (Is. 1:12; Ezek. 33:31). Let us then give God spirit-worship, which best suits his nature. A sovereign elixir full of virtue may be given in a few drops; so a little prayer, if it be with the heart and spirit, may have much virtue and efficacy in it. The publican made but a short prayer, 'God be merciful to me a sinner' (Luke 18:13), but it was full of life and spirit; it came from the heart, therefore it was accepted.

Use five: Let us pray to God, that as he is a Spirit, so he will give us of his Spirit. The essence of God is incommunicable; but not the motions, the presence and influences of his Spirit. When the sun shines in a room, not the body of the sun is there, but the light, heat, and influence of the sun. God has made a promise of his Spirit. 'I will put my Spirit within you' (Ezek. 36:27). Turn promises into prayers. 'O Lord, thou who art a Spirit, give me of thy Spirit; I, flesh, beg thy Spirit, thy enlightening, sanctifying, quickening, Spirit.' Melanchthon prayed, 'Lord, inflame my soul with thy Holy Spirit.' How needful is his Spirit! We cannot do any duty without it, in a lively manner. When this wind blows upon our sails, we move swiftly towards heaven. Let us pray, therefore, that God would give us of the residue of his Spirit that we may move more vigorously in the sphere of religion (Mal. 2:15).

Use six: As God is a Spirit, so the rewards that he gives are spiritual. As the chief blessings he gives us in this life are spiritual blessings (Eph. 1:3), not gold and silver; as he gives Christ, his love; he fills us with grace; so the main rewards he gives us after this life are spiritual, 'a crown of glory that fadeth not away' (1 Pet. 5:4). Earthly crowns fade, but the believer's crown being spiritual is immortal, a never-fading crown. 'It is impossible,' says Joseph Scaliger, 'for that which is spiritual to be subject to change or corruption.' This may comfort a Christian in all his labours and sufferings; he lays out himself for God, and has little or no reward here; but remember, God, who is a Spirit, will give spiritual rewards, a sight of his face in heaven, white robes, a weight of glory. Be not then weary of God's service; think of the spiritual reward, a crown of glory which fadeth not away.

III. What kind of Spirit is God?

He is infinite. All created beings are finite. Though infinite may be applied to all God's attributes--he is infinitely merciful, infinitely wise, infinitely holy--yet, if we take infinity it implies,

God's omnipresence. The Greek word for 'infinite' signifies 'without bounds or limits.' God is not confined to any place, he is infinite, and so is present in all places at once. His center is everywhere, Divina essentia nusquam inclusa aut exclitsa [In no place is God's Being either confined or excluded]. Augustine. 'Behold, the heaven and heaven of heavens cannot contain thee' (1 Kings 8:27). The Turks build their temples open at the top, to show that God cannot be confined to them, but is in all places by his presence. God's essence is not limited either to the regions above, or to the terrestrial globe, but is everywhere. As philosophers say of the soul, it is, Tota in tota, et tota in qualibet parte: 'the soul is in every part of the body,' in the eye, heart, foot; so we may say of God, he is ubique, his essence is everywhere; his circuit is in heaven, and in earth, and sea, and he is in all places of his circuit at once. 'This is to be infinite.' God, who bounds everything else, is himself without bounds. He sets bounds to the sea; Hue usque; 'Hitherto shalt thou come, and no further;' he sets bounds to the angels; they, like the cherubims, move and stand at his appointment (Ezek. 10:16), but he is infinite, without bounds. He who can span the heavens, and weigh the earth in scales, must needs be infinite (Is. 11:22).

Vorstius maintains that God is in all places at once, but not in regard of his essence; but Virtute et potential by his virtue and influence: as the body of the sun is in heaven, it only sends forth its beams and influences to the earth; or as a king, who is in all places of his kingdom authoritatively, by his power and authority, but he is personally on his throne.

God, who infinite, is in all places at once, not only by his influence, but by his essence; for, if his essence fills all places, then he must needs be there in person. 'Do not I fill heaven and earth' (Jer. 23:24)?

But does not God say heaven is his throne (Is. 67:15).

It is also said, that a humble heart is his throne (Is. 57:15). The humble heart is his throne, in regard to his gracious presence; and heaven is his throne, in regard to his glorious presence; and yet neither of these thrones will hold him, for the heaven of heavens cannot contain him.

But if God be infinite in all places, he is in impure places, and mingles with impurity.

Though God be in all places, in the heart of a sinner by his inspection, and in hell by his justice, yet he does not mingle with the impurity, or receive the least tincture of evil. Divina natura non est immista rebus aut sordibus inquinata [The divine nature does not intermix with created matter, nor is contaminated by its impurities]. Augustine. No more than the sun shining on a dunghill is defiled, or its beauty spotted; or than Christ going among sinners was defiled, whose Godhead was a sufficient antidote against infection.

God must needs be infinite in all places at once, not only in regard to the simplicity and purity of his nature, but in regard to his power, which being so glorious, who can set him bounds, or prescribe him a circuit to walk in? It is as if the drop should limit the ocean, or a star set bounds to the sun.

Use one: It condemns the Papists, who would make more things infinite than the Godhead. They hold that Christ's body is in many places at once, that it is in heaven, and in the bread and wine in the sacrament. Though Christ as he is God is infinite, and in all places at once, yet as man he is not. When he was on earth, his manhood was not in heaven, though his Godhead was; and now he is in heaven, his manhood is not on earth, though his Godhead be. Hebrews 10:5 is spoken of Christ: 'A body thou hast prepared me.' This body cannot be in all places at once; for then it is no more a body, but a spirit. Christ's body in heaven, though glorified, is not deified; it is not infinite, as it must be, if it be both in heaven, and in the bread and wine by transubstantiation.

Use two: If God be infinite, present in all places at once, then it is certain he governs all things in his own person, and needs no proxies or deputies to help him to carry on his government. He is in all places in an instant, and manages all affairs both in the earth and heaven. A king cannot be in all places of his kingdom in his own person, therefore he is fain to govern by deputies and vicegerents, and they often pervert justice; but God, being infinite, needs no deputies, he is present in all places, he sees all with his own eyes, and hears all with his own ears; he is everywhere in his own person, therefore is fit to be the judge of the world; he will do every one right.

Use three: If God be infinite by his omnipresence, then see the greatness and immenseness of the divine majesty! What a great God do we serve 'Thine, O Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all' (1 Chron. 29:3). Well may the Scripture display the greatness of his glory, who is infinite in all places. He transcends our weak conceptions; how can our finite understanding comprehend him who is infinite? He is infinitely above all our praises. 'Blessed be thy glorious name, which is exalted above all blessing and praise' (Neh. 9:5). Oh what a poor nothing is man, when we think of God's infiniteness! As the stars disappear at the rising of the sun, oh, how does a man shrink into nothing when infinite majesty shines forth in its glory! 'The nations are as a drop of the bucket, or the small dust of the balance' (Is. 40:15). On what a little of that drop are we! The heathens thought they had sufficiently praised jupiter when they called him great Jupiter. Of what immense majesty is God, who fills all places at once (Ps. 150:2)!

Use four: If God be infinite, filling heaven and earth, see what a full portion the saints have; they have him for their portion who is infinite. His fulness is an infinite fulness; and he is infinitely sweet, as well as infinitely full. If a conduit be filled with wine, there is a sweet fulness, but still it is finite; but God is a sweet fulness, and it is infinite. He is infinitely full of beauty and of love. His riches are called unsearchable, because they are infinite (Eph. 3:8). Stretch your thoughts as much as you can, there is that in God which exceeds; it is an infinite fulness. He is said to do abundantly for us, above all that we can ask (Eph. 3:20). What can an ambitious spirit ask? He can ask crowns and kingdoms, millions of worlds; but God can give more than we can ask, nay, or think, because he is infinite. We can think, what if all the dust were turned to silver, if every flower were a ruby, every sand in the sea a diamond; yet God can give more than we can think, because he is infinite. Oh how rich are they who have the infinite God for their portion! Well might David say, 'The Lord is the portion of mine inheritance. The lines are fallen unto me in pleasant places, and I have a goodly heritage' (Ps. 16:5, 6). We may go with the bee from flower to flower, but we shall never have full satisfaction till we come to the infinite God. Jacob said: 'I have enough;' in the Hebrew, 'I have all,' because he had the infinite God for his portion (Gen. 33:11). God being an infinite fulness, there is no fear of want for any of the heirs of heaven; though there be millions of saints and angels, which have a share in God's riches, yet he has enough for them all, because he is infinite. Though a thousand men behold the sun, there is light enough for them all: put never so many buckets into the sea, there is water enough to fill them. Though an innumerable company of saints and angels are to be filled out of God's fulness, yet God, being infinite, has enough to satisfy them. God has land enough to give to all his heirs. There can be no want in that which is infinite.

Use five: If God be infinite, he fills all places, is everywhere present. This is sad to the wicked, God is their enemy, and they cannot escape him, nor flee from him, for he is everywhere present; they are never out of his eye nor out of his reach. 'Thine hand shall find out all thine enemies' (Ps. 21:8). What caves or thickets can men hide in, that God cannot find them; go where they will, he is present. 'Whither shall I flee from thy presence' (Ps. 139:7)? If a man owes a debt to another he may make his escape, and flee to another land, where the creditor cannot find him. 'But whither shall I flee from thy presence?' God is infinite, he is in all places; so that he will find out his enemies and punish them.

But is it not said, Cain went out from the presence of the Lord (Gen. 4:16)? The meaning is, he went out from the church of God, where were the visible signs of God's presence, and where God in a special manner manifested his sweet presence to his people; but Cain could not go out of God's sight; for God being infinite is everywhere present. Sinners can neither go from an accusing conscience, nor from a revenging God.

Use six: If God be everywhere present, then for a Christian to walk with God is not impossible. God is not only in heaven, but he is in earth too (Is. 66:1). Heaven is his throne, there he sits; the earth is his footstool, there he stands. He is everywhere present, therefore we may come to walk with God. 'Enoch walked with God' (Gen. 5:22). If God was confined to heaven, a trembling soul might think, 'How can I converse with God, how can I walk with him who lives in excelsis; above the upper region? But God is not confined to heaven; he is omnipresent; he is above us, yet he is about us, he is near to us (Acts 17:27). Though he be not far from the assembly of the saints, 'He stands in the congregation of the mighty' (Ps. 82:1). He is present with us, God is in every one of us; so that here on earth we may walk with God. In heaven the saints rest with him, on earth they walk with him. To walk with God is to walk by faith. We are said to draw nigh to God (Heb. 10:22) and to see him 'As seeing him who is invisible' (Heb. 11:27): and to have fellowship with him. 'Our fellowship is with the Father' (1 John 1:3). Thus we may take a turn with him every day by faith. It is slighting God not to walk with him. If a king be in presence, it is slighting him to neglect him, and walk with the page. There is no walk in the world so sweet as to walk with God. 'They shall walk in the light of thy countenance' (Ps. 89:15). 'Yea, they shall sing in the ways of the Lord' (Ps. 138:5). It is like walking among beds of spices, which send forth a fragrant perfume.

Use seven: If God be infinite in his glorious essence, learn to admire where you cannot fathom. The angels wear a veil, they cover their faces, as adoring this infinite majesty (Is. 6:2). Elias wrapped himself in a mantle when God's glory passed by. Admire where you cannot fathom. 'Canst thou by searching find out God' (Job 11:7). Here we see some beams of his glory, we see him in the glass of the creation; we see him in his picture, his image shines in the saints; but who can search out all his essential glory? What angel can measure these pyramids? 'Canst thou by searching find out God?' He is infinite. We can no more search out his infinite perfections, than a man upon the top of the highest mountain can reach the firmament, or take a star in his hand. Oh, have God-admiring thoughts! Adore where you cannot fathom. There are many mysteries in nature which we cannot fathom; why the sea should be higher than the earth, yet not drown it; why the Nile should overflow in summer, when, by the course of nature, the waters are lowest; how the bones grow in the womb (Eccl. 11:5). If these things pose us, how may the infinite mystery of the Deity transcend our most raised intellectuals! Ask the geometrician, if he can, with a pair of compasses, measure the breadth of the earth. So unable are we to measure the infinite perfections of God. In heaven we shall see God clearly, but not fully, for he is infinite; he will communicate himself to us, according to the bigness of our vessel, but not the immenseness of his nature. Adore then where you cannot fathom.

If God be infinite in all places, let us not limit him. 'They limited the Holy One of Israel' (Ps. 78:41). It is limiting God to confine him within the narrow compass of our reason. Reason thinks God must go such a way to work, or the business will never be effected. This is to limit God to our reason; whereas he is infinite, and his ways are past finding out (Rom. 11:33). In the deliverance of the church, it is limiting God, either to set him a time, or prescribe him a method for deliverance. God will deliver Sion, but he will be left to his own liberty; he will not be tied to a place, to a time, or to an instrument, which were to limit him, and then he should not be infinite. God will go his own way, he will pose and nonplus reason, he will work by improbabilities, he will save in such a way as we think would destroy. Now he acts like himself, like an infinite wonder-working God.

Ch 4: The Knowledge of God

'The Lord is a God of knowledge, and by him actions are weighed' (1 Sam. 2:3). Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, 'A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognizance of all things; the world is to him a transparent body. He makes a heart anatomy. 'I am he which searcheth the reins and the heart' (Rev. 2:23). The clouds are no canopy, the night is no curtain to draw between us and his sight. 'The darkness hideth not from thee' (Ps. 134:4). There is not a word we whisper but God hears it. 'There is not a word in my tongue, but lo, O Lord, thou knowest it altogether' (Ps. 139:4). There is not the most subtle thought that comes into our mind, but God perceives it. 'I know their thoughts' (Is. 66:18). Thoughts speak as loud in God's ears as words do in ours. All our actions, though never so subtly contrived, and secretly conveyed, are visible to the eye of Omniscience. 'I know their works' (Is. 46:18). Achan hid the Babylonish garment in the earth, but God brought it to light (Josh. 7:21). Minerva was drawn in such curious colours, and so lively pencilled, that which way soever one turned, Minerva's eyes were upon him; so, which way soever we turn ourselves God's eye is upon us. 'Dost thou know the balancing of the clouds; the wondrous works of him that is perfect in knowledge' (Job 37:16). God knows whatever is knowable; he knows future contingencies. He foretold Israel's coming out of Babylon, and the virgin's conceiving. By this the Lord proves the truth of his Godhead against idol gods.. 'Shew the things that are to come hereafter, that we may know ye are gods' (Is. 41:23). The perfection of God's knowledge is primary. He is the original, the pattern, and prototype of all knowledge; others borrow their knowledge of him; the angels light their lamps at this glorious sun. God's knowledge is pure. It is not contaminated with the object. Though God knows sin, yet it is to hate and punish it. No evil can mix or incorporate with his knowledge, any more than the sun can be defiled with the vapours which arise from the earth (Is. 66:18). God's knowledge is facile; it is without any difficulty. We study and search for knowledge. 'If thou seekest for her as for silver' (Prov. 2:4). The lamp of God's knowledge is so infinitely bright, that all things are intelligible to him.

God's knowledge is infallible; there is no mistake in his knowledge. Human knowledge is subject to error. A physician may mistake the cause of a disease; but God's knowledge is unerring; he can neither deceive, nor be deceived; he cannot deceive, because he is truth, nor be deceived, because he is wisdom. God's knowledge is instantaneous. Our knowledge is successive, one thing after another. We argue from the effect to the cause. God knows things past, present, and to come, uno intuito, at once; they are all before him in one entire prospect.

God's knowledge is retentive; he never loses any of his knowledge; he has reminiscentia, as well as intelligentia; he remembers as well as understands. Many things elapse out of our minds, but God's knowledge is eternized. Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute. Thus he is perfect in knowledge.

But is it not said (Gen. 18:21) I will go down and see whether they have done according to the cry which is come up unto me, and I will know?

It could not be that God was ignorant; because there is mention made of a cry; but the Lord speaks there after the manner of a judge, who will first examine the cause before he passes the sentence. When he is upon a work of justice he is not in a riot, as if he did not care where he hits; but he goes straight against offenders. 'He lays judgment to the line, and righteousness to the plummet' (Is. 28:17).

'The iniquity of Ephraim is bound up, his sin is hid' (Hosea 13:12).

Not that his sin is hid from God, but his sin is hid; that is, it is recorded, it is laid up against a day of reckoning. That this is the meaning, is clear by the foregoing words, his iniquity is bound up. As the clerk of the assizes binds up the indictments of malefactors in a bundle, and at the assizes brings out the indictments and reads them in court; so God binds up men's sins in a bundle, and, at the day of judgment, this bundle shall be opened, and all their sins brought to light before men and angels. God is infinite in knowledge. He cannot but be so; for he who gives being to things must needs have a clear inspection of them. 'He that planted the ear, shall he not hear? he that formed the eye, shall he not see' (Ps. 94:9)? He who makes a watch or engine knows all the workmanship in it. God, that made the heart, knows all its movements. He is full of eyes, like Ezekiel's wheels, and, as Austin says, Totus oculus, 'All eye.' It ought to be so; for he is to be 'Judge of all the world' (Gen. 18:25). There are so many causes to be brought before him, and so many persons to be tried, that he must have a perfect knowledge, or he could not do justice. An ordinary judge cannot proceed without a jury, the jury must search the cause, and give in the verdict; but God can judge without a jury. He knows all things in and of himself, and needs no witnesses to inform him. A judge judges only matters of fact, but God judges the heart. He not only judges wicked actions, but wicked designs. He sees the treason of the heart and punishes it.

Use one: Is God infinite in knowledge? Is he light, and in him is there no darkness? Then how unlike are they to God who are darkness, and in whom is no light, who are destitute of knowledge, such as the Indians who never heard of God! And are there not many among us, who are no better than baptized heathens? who need to seek the first principles of the oracles of God. It is sad, that after the sun of the gospel has shined so long in our horizon, to this day the veil should be upon their heart. Such as are enveloped in ignorance cannot give God a reasonable service (Rom. 12:1). Ignorance is the nurse of impiety. The schoolmen say, Omne peccatum fundatur in ignorantia [Every sin is founded upon ignorance]. 'They proceed from evil to evil, and know not me, saith the Lord' (Jer. 9:3). Where ignorance reigns in the understanding, lust rages in the affections. 'That the mind be without knowledge, it is not good' (Prov. 19:2); such have neither faith nor fear: no faith; for knowledge carries the torch before faith. 'They that know thy name shall put their trust in thee' (Ps. 9:10). A man can no more believe without knowledge than the eye can see without light. He can have no fear of God; for how can they fear him whom they do not know? The covering of Haman's face was a sad presage of death. When people's minds are covered with ignorance, it is a covering of the face that is a fatal forerunner of destruction.

Use two: If God be a God of knowledge, then see the folly of hypocrisy. Hypocrites do not virtutem facere, but fingere [Hypocrites do not actually do good, they merely make a show of it]. Melanchthon. They carry it fair with men, but care not how bad their hearts are; they live in secret sin. 'They say, How doth God know' (Ps. 73:11)? 'God hath forgotten, he hideth his face, he will never see it' (Ps. 10:11). But 'His understanding is infinite' (Ps. 147:5). He has a window to look into men's breasts; he has a key for the heart; he beholds all the sinful workings of men's spirits, as in a glass-hive we can see the bees working in their combs (Matt. 6:4). He sees in secret. As a merchant enters debts in his book, so God has his day-book, in which he enters every sin. Jeroboam's wife disguised herself that the prophet should not know her; but he discerned her. 'Why feignest thou thyself to be another' (1 Kings 14:6). The hypocrite thinks to prevaricate and juggle with God, but God will un-mask him. 'God shall bring every work into judgment, with every secret thing' (Eccl. 12:14). 'They have committed villany in Israel, even I know, and am a witness, saith the Lord' (Jer. 29:23). Ay, but the hypocrite hopes he shall colour over his sin, and make it look very specious. Absalom masks over his treason with the pretence of a religious vow. Judas dissembles his envy at Christ, and his covetousness, with the pretence of 'charity to the poor' (John 12:5). Jehu makes religion a stirrup to his ambitious design (2 Kings 10:16). But God sees through these fig-leaves. You may see a jade under his gilt trappings. 'Their iniquities are not hid from mine eyes' (Jer. 16:17). He that hath an eye to see will find a hand to punish.

Use three: Is God so infinite in knowledge? Then we should always feel as under his omniscient eye. Sic vivendum est tanquam in conspectu [Hence we ought to live as if always in full view]. Seneca. Let us set David's prospect before our eye. 'I have set the Lord always before me' (Ps. 16:8). Seneca counselled Lucilius, that whatever he was doing, he should imagine some of the Roman worthies stood before him, and then he would do nothing dishonourable. The consideration of God's omniscience would be preventive of much sin. The eye of man will restrain from sin; and will not God's eyes much more? 'Then said the king, Will he force the queen also before me' (Esther 7:8)? Will we sin when our judge looks on? Would men speak so vainly, if they considered God overheard them? Latimer took heed to every word in his examination, when he heard the pen go behind the hangings: so, what care would persons have of their words, if they remembered God heard, and the pen is going on in heaven? Would men go after strange flesh if they believed God was a spectator of their wickedness, and would make them do penance in hell for it? Would they defraud in their dealings, and use false weights, if they thought God saw them, and for making their weights lighter would make their damnation heavier. Viewing ourselves as under the eye of God's omniscience, would cause reverence in the worship of God. God sees the frame and carriage of our hearts when we come before him. How would this call in our straggling thoughts? How would it animate and spirit duty? It would make us put fire to the incense. 'The tribes instantly served God day and night' (Acts 26:7), omnibus viribus, with the utmost zeal and intenseness of spirit. To think God is in this place would add wings to prayer, and oil to the flame of our devotion.

Use four: Is God's knowledge infinite? Study sincerity, be what you seem. 'The Lord looketh upon the heart' (1 Sam. 16:7). Men judge the heart by the actions, God judges the actions by the heart; if the heart be sincere, God will see the faith and bear with the failing. Asa had his blemishes, but his heart was right with God (2 Chron. 15:17). God saw his sincerity, and pardoned his infirmity. Sincerity in a Christian is like chastity in a wife, which excuses many failings. Sincerity makes our duties acceptable, like musk among linen, that perfumes it. As Jehu said to Jehonadab, 'Is thy heart right with me? And he said, It is. If it be, said he, give me thy hand; and he took him up into the chariot' (2 Kings 10:15): so, if God sees our heart is right, that we love him, and design his glory, now, says he, give me your prayers and tears; now you shall come up with me into the chariot of glory. Sincerity makes our services to be golden, and God will not cast away the gold though it may want some weight. Is God omniscient, and his eye chiefly upon the heart? Wear the girdle of truth about you, and never leave it off.

Use five: Is God a God of infinite knowledge? Then there is comfort, (1) To the saints in particular. (2) To the church in general.

(1) To saints in particular. In case of private devotion. Christian, thou settest hours apart for God, thy thoughts run upon him as thy treasure; God takes notice of every good thought. 'He had a book of remembrance written for them that thought upon his name' (Mal. 3:16). Thou enterest into thy closet, and prayest to thy Father in secret; he hears every sigh and groan. 'My groaning is not hid from thee' (Ps. 38:9). Thou waterest the seed of thy prayer with tears, God bottles every tear. 'Put thou my tears into thy bottle' (Ps. 56:8). When the secrets of all hearts shall be opened, God will make an honourable mention of the zeal and devotion of his people, and he himself will be the herald of their praises. 'Then shall every man have praise of God' (1 Cor. 4:5).

The infiniteness of God's knowledge is a comfort, in case the saints have not a clear knowledge of themselves. They find so much corruption, that they judge they have no grace. 'If it be so, why am I thus' (Gen. 25:22)? If I have grace, why is my heart in so dead and earthly a frame? Oh, remember, God is of infinite knowledge, he can spy grace where thou canst not; he can see grace hid under corruption, as the stars may be hid under a cloud. God can see that holiness in thee which thou canst not discern in thyself; he can spy the flower of grace in thee, though overtopped with weeds. 'Because there is in him some good thing' (1 Kings 14:13). God sees some good thing in his people, when they can see no good in themselves; and though they judge themselves, he will give them an absolution.

It is comfort in respect of personal injuries. It is the saints' lot to suffer. The head being crowned with thorns, the feet must not tread upon roses. If saints find a real purgatory, it is in this life; but this is their comfort, that God sees what wrong is done to them; the apple of his eye is touched, and is he not sensible of it? Paul was scourged by cruel hands. 'Thrice was I beaten with rods' (2 Cor. 11:25); as if you should see a scullion whip the king's son. God beholds it. 'I know their sorrows' (Ex. 3:7). The wicked make wounds in the backs of the saints, and then pour in vinegar; but God writes down their cruelty. Believers are a part of Christ's mystical body; and for every drop of a saint's blood spilt God puts a drop of wrath in his vial.

(2) Comfort to the church of God in general. If God be a God of knowledge, he sees all the plots of the enemies against Zion, and can make them prove abortive. The wicked are subtle, having borrowed their skill from the old serpent; they dig deep, to hide their counsels from God, but he sees them, and can easily counterwork them. The dragon is described with seven heads in Revelation 12:3, to show how he plots against the church; but God is described with seven eyes in Zecharaiah 3:9, to show that he sees all the plots and stratagems of the enemies; and when they deal proudly, he can be above them. Come, says Pharaoh, 'let us deal wisely' (Ex. 1:10); but he never played the fool more than when he thought to deal wisely. 'In the morning watch the Lord looked to the host of the Egyptians by the pillar of fire, and troubled the host' (Ex. 14:24). How may this, like sap in the vine, comfort the church of God in her militant state! The Lord has an eye in all the councils and combinations of the enemy; he sees them in their train, and can blow them up in their own mine.

Ch 5: The Eternity of God

The next attribute is, 'God is eternal.' 'From everlasting to everlasting thou art God' (Ps. 90:2). The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being.

1. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal a parte post; they abide for ever. 3. Such as is without beginning, and without ending, and that is proper only to God. He is semper existens, from everlasting to everlasting. This is God's title, a jewel of his crown. He is called 'the King eternal' (1 Tim. 1:17). Jehovah is a word that properly sets forth God's eternity; a word so dreadful, that the Jews trembled to name or read it; and used Adonai, Lord, in its place. Jehovah contains in it time past, present, and to come. 'Which is, and which was, and which is to come' (Rev. 1:8), interprets the word Jehovah; (which is) he subsists of himself, having a pure and independent being; (which was) God only was before time; there is no searching into the records of eternity; (which is to come) his kingdom has no end; his crown has no successors. 'Thy throne, O God, is for ever and ever' (Heb. 1:8). The doubling of the word ratifies the certainty of it, as the doubling of Pharaoh's dream. I shall prove that God only could be eternal, without beginning. Angels could not; they are but creatures, though spirits; they were made; and therefore their beginning may be known; their antiquity may be searched into. If you ask, when were they created? Some think before the world was; but not so: for what was before time was eternal. The first origin of angels reaches no higher than the beginning of the world. It is thought by the learned, that the angels were made on the day on which the heavens were made. 'When the morning stars sang together, and all the sons of God shouted for joy' (Job 38:7). St. Jerome, Gregory, and venerable Bede understand it, that when God laid the foundation-stone of the world, the angels being then created, sang anthems of joy and praise. It is proper to God only to be eternal, without beginning. He is Alpha and Omega, the first and the last (Rev. 1:8), No creature can write itself Alpha, that is only a flower of the crown of heaven. 'I am that I am' (Ex. 3:14); that is, He who exists from and to eternity.

Use one: Here is thunder and lightning to the wicked. God is eternal, therefore the torments of the wicked are eternal. God lives for ever; and as long as God lives he will be punishing the damned. This should be as the handwriting upon the wall, it should 'make their joints to be loosed, etc. (Dan. 5:6). The sinner takes liberty to sin; he breaks God's laws, like a wild beast that breaks over the hedge, and leaps into forbidden pasture; he sins with greediness, as if he thought he could not sin fast enough (Eph. 4:19). But remember, one of God's names is Eternal, and as long as God is eternal he has time enough to reckon with all his enemies. To make sinners tremble, let them think of these three things: the torments of the damned are without intermission, without mixture, and eternal.

(1) Without intermission. Their pains shall be acute and sharp, and no relaxation; the fire shall not be slackened or abated. 'They have no rest day nor night' (Rev. 14:11); like one that has his joints stretched continually on the rack, and has no ease. The wrath of God is compared to a stream of brimstone (Is. 30:33). Why to a stream? Because a stream runs without intermission; so God's wrath runs like a stream, and pours out without intermission. In the pains of this life, there is some abatement and intermission; the fever abates; after a fit of the stone, the patient has some ease; but the pains of hell are intense and violent, in summo gradu. The damned soul never says, I am now more at ease.

(2) Without mixture. Hell is a place of pure justice. In this life, God in anger remembers mercy, he mixes compassion with suffering (Deut. 33:25). Asher's shoe was of iron, but his foot was dipped in oil. Affliction is the iron shoe, but mercy is mixed with it; the foot is dipped in oil. But the torments of the damned have no mixture. 'They shall drink of the wine of the wrath of God, which is poured out without mixture' (Rev. 14:10). No mixture of mercy. How is the cup of wrath said to be full of mixture! 'For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture: and he poureth out of the same: but the dregs thereof all the wicked of the earth shall wring them out and drink them' (Ps. 75:8). Yet in the Revelation it is said to be without mixture. It is full of mixture, that is, it is full of all the ingredients that may make it bitter; the worm, the fire, the curse of God, all these are bitter ingredients. It is a cup mixed, yet it is without mixture; there shall be nothing to afford the least comfort, no mixture of mercy, and so without mixture. In the sacrifice of jealousy (Nu. 5:15), no oil was put to it; so, in the torments of the damned, there is no oil of mercy to abate their sufferings.

(3) Without cessation, eternal. The pleasures of sin are but for a season, but the torments of the wicked are for ever. Sinners have a short feast, but a long reckoning. Origen erroneously thought, that after a thousand years the damned should be released out of their misery; but the worm, the fire, the prison, are all eternal. 'The smoke of their torment ascendeth for ever and ever' (Rev. 14:11). Panx gehennales puniunt, non finiunt [The torments of hell keep on punishing, they never end]. Prosper. Eternity is a sea without bottom and banks. After millions of years, there is not one minute in eternity wasted; and the damned must be ever burning, but never consuming, always dying, but never dead. 'They shall seek death, but shall not find it' (Rev. 9:6). The fire of hell is such, as multitudes of tears will not quench it, length of time will not finish it; the vial of God's wrath will be always dropping upon a sinner. As long as God is eternal, he lives to be avenged upon the wicked. Oh eternity! eternity! who can fathom it? Mariners have their plummets to measure the depths of the sea; but what line or plummet shall we use to fathom the depth of eternity? The breath of the Lord kindles the infernal lake (Is. 30:33) and where shall we have engines or buckets to quench that fire? Oh eternity! If all the body of the earth and sea were turned to sand, and all the air up to the starry heaven were nothing but sand, and a little bird should come every thousand years, and fetch away in her bill but the tenth part of a grain of all that heap of sand, what numberless years would be spent before that vast heap of sand would be fetched away! Yet, if at the end of all that time, the sinner might come out of hell, there would be some hope; but that word 'Ever' breaks the heart. The smoke of their torment ascendeth up 'for ever and ever.' What a terror is this to the wicked, enough to put them into a cold sweat, to think, as long as God is eternal, he lives for ever to be avenged upon them!

Here the question may be asked, Why should sin that is committed in short time be punished eternally?

We must hold with Augustine, 'that God's judgments on the wicked, occultu esse possunt, injusta esse non possunt, may be secret, but never unjust.' The reason why sin committed in a short time is eternally punished, is, because every sin is committed against an infinite essence, and no less than eternity of punishment can satisfy. Why is treason punished with confiscation and death, but because it is against the king's person, which is sacred; much more that offence which is against God's crown and dignity is of a heinous and infinite nature, and cannot be satisfied with less than eternal punishment.

Use two: Of comfort to the godly. God is eternal, therefore he lives for ever to reward the godly. 'To them who seek for glory and honour, eternal life' (Rom. 2:7). The people of God here are in a suffering condition. 'Bonds and afflictions abide me' (Acts 20:23). The wicked are clad in purple, and fare deliciously, while the godly suffer. Goats climb upon high mountains, while Christ's sheep are in the valley of slaughter. But here is the comfort, God is eternal, and he has appointed eternal recompenses for the saints. In heaven are fresh delights, sweetness without surfeit; and that which is the crown and zenith of heaven's happiness, is, that it is 'eternal' (1 John 3:15). Were there but the least suspicion that this glory must cease it would much eclipse, yea, embitter it; but it is eternal. What angel can span eternity? 'An eternal weight of glory' (2 Cor. 4:17). The saints shall bathe themselves in the rivers of divine pleasure; and these rivers can never be dried up. 'At thy right hand are pleasures for evermore' (Ps. 16:11). This is the Elah, the highest strain in the apostle's rhetoric. 'Ever with the Lord' (1 Thess. 4:17). There is peace without trouble, ease without pain, glory without end, 'ever with the Lord.' Let this comfort the saints in all their troubles; their sufferings are but short, but their reward is eternal. Eternity makes heaven to be heaven; it is the diamond in the ring. Oh blessed day that shall have no night! The sunlight of glory shall rise upon the soul and never set! Oh blessed spring, that shall have no autumn, or fall of the leaf. The Roman emperors have three crowns set upon their heads, the first of iron, the second of silver, the third of gold; so the Lord sets three crowns on his children, grace, comfort, and glory; and this crown is eternal. 'Ye shall receive a crown of glory that fadeth not away' (2 Pet. 5:4). The wicked have a never-dying worm, and the godly a never-fading crown. Oh how should this be a spur to virtue! How willing should we be to work for God! Though we had nothing here, God has time enough to reward his people. The crown of eternity shall be set upon their head .

Use three: Of exhortation. Study eternity. Our thoughts should chiefly run upon eternity. We all wish for the present, something that may delight the senses. If we could have lived, as Augustine says, a cunabulis mundil from the infancy of the world to the world's old age, what were this? What is time, measured with eternity? As the earth is but a small point to the heaven, so time is but, nay scarce a minute to eternity. And then, what is this poor life which crumbles away so fast? Oh, think of eternity! Annos aeternos in ente habe. Brethren, we are every day travelling to eternity; and whether we wake or sleep, we are going our journey. Some of us are upon the borders of eternity. Oh study the shortness of life and length of eternity!

More particularly think of God's eternity and the soul's eternity. Think of God's eternity. He is the Ancient of Days, who was before all time. There is a figurative description of God in Daniel 7:9: 'The Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool.' His white garment, wherewith he was clothed, signified his majesty; his hair, like the pure wool, his holiness; and the Ancient of Days, his eternity. The thought of God's eternity should make us have high adoring thoughts of God. We are apt to have mean, irreverent thoughts of him. 'Thou thoughtest I was such an one as thyself' (Ps. 50:21), weak and mortal, but if we would think of God's eternity, when all our power ceases, he is King eternal, his crown flourishes for ever, he can make us happy or miserable for ever, this would make us have adoring thoughts of God. 'The four and twenty elders fall down before him that sat upon the throne, and worship him that liveth for ever and ever; and cast their crowns before the throne' (Rev. 4:10). The saints fall down, to signify by that humble posture that they are not worthy to sit in God's presence. They fall down and they worship him that liveth for ever and ever; they do as it were kiss his feet. They cast their crowns before the throne, they lay all their honour at his feet; thus they show humble adoration to the eternal essence. Study God's eternity, it will make us adore where we cannot fathom. Think of the soul's eternity. As God is eternal, so he has made us eternal. We are never dying creatures; we are shortly entering upon an eternal state, either of happiness or misery. Have serious thoughts of this. Say, O my soul, which of these two eternities is like to be thy portion? I must shortly depart hence, and whither then shall I go, to which of these eternities, either of glory or misery? The serious meditation of the eternal state we are to pass into would work strongly with us.

(1) Thoughts of eternal torments are a good antidote against sin. Sin tempts with its pleasure; but, when we think of eternity, it may cool the intemperate heat of lust. Shall I, for the pleasure of sin for a season, endure eternal pain? Sin, like those locusts (Rev. 9:7) seems to have on its head a crown like gold, but it has in it a tail like a scorpion, verse 10, and a sting in its tail, and this sting can never be plucked out. Shall I venture eternal wrath? Is sin committed so sweet as lying in hell for ever is bitter? This in thought would make us flee from sin, as Moses from the serpent.

(2) The serious thoughts of eternal happiness would very much take us off from worldly things. What are these sublunary things to eternity! They are quickly gone, they salute us, and take their farewell. But I am to enter upon an everlasting estate; I hope to live with him who is eternal; what is the world to me? To those who stand upon the top of the Alps, in the great cities of Campania are small things in their eyes; so to him who has his thoughts fixed on his eternal state after this life, all these things seem as nothing in his eye. What is the glory of this world! how poor and contemptible, compared with an eternal weight of glory!

(3) The serious thoughts of an eternal state, either of happiness or misery, should have a powerful influence upon whatsoever we take in hand. Every work we do promotes either a blessed or cursed eternity; every good action sets us a step nearer to an eternity of happiness; every bad action sets us a step nearer to an eternity of misery. Oh what influence should the thoughts of eternity have upon our religious duties! It should make us do them with all our might. Duty well performed lifts a Christian higher towards heaven, and sets a Christian a step nearer to a blessed eternity.

Ch 6: The Unchangeableness of God

The next attribute is God's unchangeableness. 'I am Jehovah, I change not' (Mal. 3:6). I. God is unchangeable in his nature. II. In his decree.

I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being.

[1] No eclipse of his brightness. His essence shines with a fixed lustre. 'With whom is no variableness, neither shadow of turning' (James 1:17). 'Thou art the same' (Ps. 102:27). All created things are full of vicissitudes. Princes and emperors are subject to mutation. Sesostris, an Egyptian prince, having subdued divers kings in war, made them draw his chariot, like horses, as if he intended them to eat grass, as God did King Nebuchadnezzar. The crown has many successors. Kingdoms have their eclipses and convulsions. What is become of the glory of Athens? The pomp of Troy? jam seges est ubi Troja fuit [Now corn grows where Troy once stood]. Though kingdoms have a head of gold, they have feet of clay. The heavens change. 'As a vesture shalt thou change them, and they shall be changed' (Ps. 102:26). The heavens are the most ancient records, where God has written his glory with a sunbeam, yet these shall change. Though I do not think they shall be destroyed as to their substance, yet they shall be changed as to their qualities; they shall melt with fervent heat, and so be more refined and purified (2 Peter 3:12). Thus the heavens shall be changed, but not he who dwells in heaven. 'With him there is no variableness, nor shadow of turning.' The best saints have their eclipses and changes. Look upon a Christian in his spiritual estate, and he is full of variation. Though the seed of grace does not die, yet its beauty and activity often wither. A Christian has his aguish fits in religion. Sometimes his faith is at a high tide, sometimes low ebb; sometimes his love flames, and at another time is like fire in the embers, and he has lost his first love. How strong was David's grace at one time! 'The God of my rock, in him will I trust' (2 Sam. 22:3). At another time he says, 'I shall one day perish by the hand of Saul.' What Christian can say he does not find a change in his graces; that the bow of his faith never unbends, the strings of his viol never slacken? Surely we shall never meet with such Christians till we meet them in heaven. But God is without any shadow of turning. The angels were subject to change; they were created holy, but mutable. 'The angels which kept not their first estate' (Jude 6). These morning stars of heaven were falling stars. But God's glory shines with a fixed brightness. In God there is nothing that looks like a change, for better or worse; not better, because then he were not perfect; not worse, for then he would cease to be perfect. He is immutably holy, immutably good; there is no shadow of change in him.

But when Christ, who is God, assumed the human nature, there was a change in God.

If the divine nature had been converted into the human, or the human into the divine, there had been a change, but they were not so. The human nature was distinct from the divine. Therefore there was no change. A cloud over the sun makes no change in the body of the sun; so, though the divine nature be covered with the human, it makes no change in the divine nature.

[2] There is no period put to his being. 'Who only hath immortality' (1 Tim. 6:16). The Godhead cannot die. An infinite essence cannnot be changed into finite; but God is infinite. He is eternal, ergo, he is not mortal. To be eternal and mortal is a contradiction.

Use one: See the excellence of the divine nature in its immutability. This is the glory of the Godhead. Mutableness denotes weakness, and is not in God, who is 'the same, yesterday, and to-day, and for ever' (Heb. 13:8). Men are fickle and mutable, like Reuben, 'unstable as water' (Gen. 49:4). They are changeable in their principles. If their faces altered as fast as their opinions, we should not know them. Changeable in their resolutions; as the wind that blows in the east, presently turns about to the west. They resolve to be virtuous, but quickly repent of their resolutions. Their minds are like a sick man's pulse, which alters every half hour. An apostle compares them to waves of the sea, and wandering stars (Jude 13). They are not pillars in God's temple, but reeds. Others are changeable in their friendship. They quickly love and quickly hate. Sometimes they will put you in their bosom, then excommunicate you out of their favour. They change as the chameleon, into several colours, but God is immutable.

Use two: See the vanity of the creature. There are changes in everything but in God. 'Men of high degree are vanity, and men of low degree are a lie' (Ps. 62:9). We look for more from the creature than God has put in it. It has two evils in it; it promises more than we find, and it fails us when we most need it. There is failure in omni. A man desires to have his corn ground, and the water fails; the mariner is for a voyage, and the wind does not blow, or is contrary; one depends upon another for the payment of a promise, and he fails, and is like a foot out of joint. Who would look for a fixed stability in the vain creature? It is as if one should build houses on the sand, where the sea comes in and overflows. The creature is true to nothing but deceit, and is constant only in its disappointments. It is no more wonderful to see changes fall out here below, than to see the moon dressing itself in a new shape and figure. Expect to meet with changes in everything but God.

Use three: Comfort to the godly. (1) In case of losses. If an estate be almost boiled away to nothing, if you lose friends by death, there is a double eclipse; but the comfort is, God is unchangeable; I may lose these things, but I cannot lose my God; he never dies. When the fig-tree and olive-tree failed, God did not fail. 'I will joy in the God of my salvation' (Hab, 3:18). Flowers in the garden die, but a man's portion remains; so outward things die and change, but 'thou art the strength of my heart, and my portion for ever' (Ps. 73:26). In case of sadness of spirit. God seems to cast off the soul in desertion, as in Song of Solomon 5:6: 'My Beloved had withdrawn himself;' yet he is unchangeable. He is immutable in his love; he may change his countenance, but not his heart. 'I have loved thee with an everlasting love' (Jer. 31:3). Hebrew, Olam, a love of eternity. If once God's electing love rises upon the soul, it never sets. 'The mountains shall be removed, but my loving kindness shall not depart from thee, neither the covenant of my peace be removed' (Is. 54:10). God's love stands faster than the mountains. His love to Christ is unchangeable; and he will no more cease loving believers than he will cease loving Christ.

Use four: Of exhortation. Get an interest in the unchangeable God, then thou art as a rock in the sea, immoveable in the midst of all changes.

How shall I get a part in the unchangeable God?

By having a change wrought in thee. 'But ye are washed, but ye are sanctified' (1 Cor. 6:11). Whence we are changed, a tenebris ad lucem [from darkness to light], so changed, as if another soul did live in the same body. By this change we are interested in the unchangeable God.

Trust to that God only who is unchangeable. 'Cease ye from man' (Is. 2:22); leave trusting to the reed, but trust to the Rock of ages. He that is by faith engarrisoned in God, is safe in all changes; he is like a boat that is tied to an immoveable rock. He that trusts in God, trusts in that which cannot fail him; he is unchangeable. 'I will never leave thee, nor forsake thee' (Heb. 13:5). Health may leave us, riches, friends may leave us, but, says God, I will not leave thee; my power shall support thee; my Spirit shall sanctify thee; my mercy shall save thee; I will never leave thee. Oh trust in this unchangeable God! God is jealous of two things; of our love, and of our trust. He is jealous of our love, lest we love the creature more than him, therefore he makes it prove bitter; and of our trust, lest we should place more confidence in it than in him, therefore he makes it prove unfaithful. Outward comforts are given us as food by the way to refresh us, not as crutches to lean on. if we make the creature an idol, what we make our trust God will make our shame. Oh trust in the immortal God! Like Noah's dove, we have no footing for our souls, till we get into the ark of God's unchangeableness. 'They that trust in the Lord shall be like mount Sion, which cannot be removed' (Ps. 125:1).

II. God is unchangeable in his decree. What he has decreed from eternity is unalterable. 'My counsel shall stand' (Is. 46:10). God's eternal counsel or decree is immutable. If he changed his decree, it must be from some defect of wisdom or foresight, for that is the reason why men change their purposes; they see something after, which they did not see before; but this cannot be the cause why God should alter his decree, because his knowledge is perfect, he sees all things in one entire prospect before him.

But is not God said to repent? There seems to be a change in his decree in Jonah 3:10: 'The Lord repented of the evil that he said he would do unto them.'

Repentance is attributed to God figuratively 'He is not a man that he should repent' (Nu. 23:19). There may be a change in God's work, but not in his will. He may will a change, but not change his will. 'God may change his sentence, but not his decree.' A king may cause sentence to be passed upon a malefactor whom he intends to save; so God threatened destruction to Nineveh, but the people of Nineveh repenting, God spared them (Jonah 3:10). Here God changed his sentence, but not his decree; it was what had lain in the womb of his purpose from eternity.

But if God's decree be unchangeable, and cannot be reversed, to what purpose should we use the means? Our endeavours towards salvation cannot alter his decree.

The decree of God does not affect my endeavour; for he that decreed my salvation decreed it in the use of means, and if I neglect the means I reprobate myself. No man argues thus: God has decreed how long I shall live, therefore I will not use means to preserve my life, I will not eat and drink. God has decreed the time of my life in the use of means; so God has decreed my salvation in the use of the Word and of prayer. As a man who refuses food murders himself, so he that refuses to work out his salvation destroys himself. The vessels of mercy are said to be prepared unto glory (Rom. 9:23). How are they prepared but by being sanctified? and that cannot be but in the use of means; therefore let not God's decree take thee off from holy endeavours. It is a good saying of Dr. Preston, 'Hast thou a heart to pray to God? it is a sign no decree of wrath hath passed against thee.'

Use one: If God's decree be eternal and unchangeable, then God does not elect upon our faith foreseen, as the Arminians maintain. 'The children being not yet born, that the purpose of God according to election might stand, it was said, Jacob have I loved, Esau have I hated' (Rom. 9:11). We are not elected for holiness, but to holiness (Eph. 1:4). If we are not justified for our faith, much less are we elected for our faith; but we are not justified for it. We are said to be justified through faith as an instrument in Eph. 2:8, but not for faith as a cause; and, if not justified for faith, then much less elected. God's decree of election is eternal and unchangeable, and therefore depends not upon faith foreseen. 'As many as were ordained to eternal life, believed' (Acts 13:48). They were not elected because they believed, but they believed because they were elected.

Use two: If God's decree be unchangeable, it gives comfort in two cases. (1) Concerning God's providence towards his church. We are ready to quarrel with Providence, if everything does not accord with our desire. Remember God's work goes on, and nothing falls out but what he has decreed from eternity. (2) God has decreed troubles for the church's good. The troubles of God's church is like the angel's troubling the water, which made way for healing his people (John 5:4). He has decreed troubles in the church. 'His fire is in Sion, and his furnace in Jerusalem' (Is. 31:9). The wheels in a watch move cross one to another, but they all carry on the motion of the watch; so the wheels of Providence often move cross to our desires, but still they carry on God's unchangeable decree. 'Many shall be made white' (Dan. 12:10). God lets the waters of affliction be poured on his people to make them white. Therefore murmur not at God's dealings; his work goes on, nothing falls out but what he has wisely decreed from eternity; everything shall promote God's design, and fulfil his decree.

Use three: Comfort to the godly in regard of their salvation. 'The foundation of God standeth sure, having this seal, The Lord knoweth them that are his' (2 Tim. 2:19). God's counsel of election is unchangeable. Once elected for ever elected. 'I will not blot his name out of the book of life' (Rev. 3:5). The book of God's decree has no errata in it, no blottings out. Once justified, never unjustified. 'Repentance shall be hid from mine eyes' (Hos. 13:14). God never repents of his electing love. 'He loved them to the end' (John 13:1). Therefore, if thou art a believer, comfort thyself with this, the immutability of God's decree.

Use four: To conclude with a word to the wicked, who march furiously against God and his people, let them know that God's decree is unchangeable. God will not alter it, nor can they break it; and while they resist God's will they fulfil it. There is a two-fold will of God, Voluntas praecepti et decreti; 'the will of God's precept, and of his decree.' While the wicked resist the will of God's precept, they fulfil the will of his permissive decree. Judas betrays Christ, Pilate condemns him, the soldiers crucify him; while they resist the will of God's precepts, they fulfil the will of his permissive decree (Acts 4:28). God commands one thing, they do the contrary; to keep the Sabbath, and they profane it. While they disobey his command, they fulfil his permissive decree. If a man sets up two nets, one of silk, the other of iron, the silken net may be broken, not the iron; so while men break the silken net of God's command, they are taken in the iron net of his decree; while they sit backward to God's precepts, they row forward to his decrees; his decrees to permit their sin, and to punish them for their sin permitted.

Ch 7: The Wisdom of God

The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. 'He is wise in heart' (Job 9:4). The heart is the seat of wisdom. Cor in Hebrxo sumitur pro judicio. Pineda. 'Among the Hebrews, the heart is put for wisdom.' 'Let men of understanding tell me' (Job 34:34): in the Hebrew, 'Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore He is called, 'the only wise God' (1 Tim. 1:17). All the treasures of wisdom are locked up in him, and no creature can have any wisdom but as God is pleased to give it out of his treasury. God is perfectly wise; there is no defect in his wisdom. Men may be wise in some things, but other things may betray imprudence and weakness. But God is the exemplar and pattern of wisdom, and the pattern must be perfect (Matt. 5:48). God's wisdom appears in two things. I. His infinite intelligence. II. His exact working.

I. His infinite intelligence. He knows the most profound secrets (Dan. 2:28). He knows the thoughts, which are the most intricate subtle things. 'He declareth to man what is his thought.' (Amos 4:13). Let sin be contrived ever so politically, God will pull off all masks and disguises, and make a heart anatomy. He knows all future contingencies, et ante intuita [and, already foreseen], all things are before him in one clear prospect.

II. His exact curious working. He is wise in heart; his wisdom lies in his works. These works of God are bound up in three great volumes, where we may read his wisdom.

[1] The work of creation. The creation is both a monument of God's power, and a looking-glass in which we may see his wisdom. None but a wise God could so curiously contrive the world. Behold the earth decked with variety of flowers, which are both for beauty and fragrance. Behold the heaven bespangled with lights. We may see the glorious wisdom of God blazing in the sun, twinkling in the stars. His wisdom is seen in marshalling and ordering everything in its proper place and sphere. If the sun had been set lower, it would have burnt us; if higher, it would not have warmed us with its beams. God's wisdom is seen in appointing the seasons of the year. 'Thou hast made summer and winter' (Ps. 84:17). If it had been all summer, the heat would have scorched us; if all winter, the cold would have killed us. The wisdom of God is seen in chequering the dark and the light. If it had been all night, there had been no labour; if all day, there had been no rest. Wisdom is seen in mixing the elements, as the earth with the sea. If it had been all sea, we had wanted bread; if it had been all earth, we had wanted water. The wisdom of God is seen in preparing and ripening the fruits of the earth, in the wind and frost that prepare the fruits, and in the sun and rain that ripen the fruits. God's wisdom is seen in setting bounds to the sea, and so wisely contriving it, that though the sea be higher than many parts of the earth, yet it should not overflow the earth; so that we may cry out with the Psalmist, 'O Lord, how manifold are thy works! in wisdom hast thou made them all' (Ps. 104:24). There is nothing to be seen but miracles of wisdom. God's wisdom is seen in ordering things in the body politic, that one shall have need of another. The poor need the rich man's money, and the rich need the poor man's labour. God makes one trade depend upon another, that one may be helpful to another, and that mutual love may be preserved.

[2] The second work wherein God's wisdom shines forth is the work of redemption. (1) Here was the masterpiece of divine wisdom, to contrive a way to happiness between the sin of man and the justice of God. We may cry out with the apostle, 'O the depth of the riches both of the wisdom and knowledge of God' (Rom. 11:33). This astonished men and angels. If God had put us to find out a way of salvation when we were lost, we could neither have had a head to devise, nor a heart to desire, what God's infinite wisdom had found out for us. Mercy had a mind to save sinners, and was loath that the justice of God should be wronged. It is a pity, says Mercy, that such a noble creature as man should be made to be undone; and yet God's justice must not be a loser. What way then shall be found out? Angels cannot satisfy for the wrong done to God's justice, nor is it fit that one nature should sin, and another nature suffer. What then? Shall man be for ever lost? Now, while Mercy was thus debating with itself, what to do for the recovery of fallen man, the Wisdom of God stepped in; and thus the oracle spake:--Let God become man; let the Second Person in the Trinity be incarnate, and suffer; and so for fitness he shall be man. and for ability he shall be God; thus justice may be satisfied, and man saved. O the depth of the riches of the wisdom of God, thus to make justice and mercy to kiss each other! Great is this mystery, 'God manifest in the flesh' (1 Tim. 3:16). What wisdom was this, that Christ should be made sin, yet know no sin; that God should condemn the sin, yet save the sinner! Here was wisdom, to find out the way of salvation. (2) The means by which salvation is applied sets forth wisdom; that salvation should be by faith, not by works. Faith is a humble grace, it gives all to Christ; it is an adorer of free grace; and free grace being advanced here, God has his glory; and it is his highest wisdom to exalt his own glory. (3) The way of working faith declares God's wisdom; It is wrought by the word preached. 'Faith comes by hearing' (Rom. 10:17). What is the weak breath of a man to convert a soul? It is like whispering in the ears of a dead man. This is foolishness in the eye of the world; but the Lord loves to show his wisdom by that which seems folly. 'He hath chosen the foolish things of the world to confound the wise' (1 Cor. 1:27). Why so? verse 29. 'That no flesh should glory in his presence.' Should God convert by the ministry of angels, then we should be ready to glory in angels, and give that honour to them which is due to God; but when God works by weak tools, makes use of men who are of like passions with ourselves, and by them converts, then the power is plainly seen to be of God. 'We have this treasure in earthen vessels, that the excellency of the power may be of God and not of us' (2 Cor. 4:7). Herein is God's wisdom seen, that no flesh may glory in his Presence.

[3] The wisdom of God wonderfully appears in the works of his providence. Every providence has a mercy or a wonder wrapt up in it. The wisdom of God, in his works of providence, appears. (1) By effecting great things by small contemptible means. He cured the stung Israelites by a brazen serpent. If some sovereign antidote had been used, if the balm of Gilead had been brought, there had been some likelihood of a cure; but what was there in a brazen serpent? It was a mere image, and not applied to him that was wounded, he was to look upon it only; yet this wrought a cure. The less probability in the instrument, the more is God's wisdom seen. (2) The wisdom of God is seen in doing his work by that which to the eye of flesh seems quite contrary. God intended to advance Joseph, and to make all his brethrens' sheaves bow to his sheaf. Now, what way does he take? First Joseph is thrown into the pit; then sold into Egypt; then after that put in prison (Gen. 39:20). By his imprisonment God made way for his advancement. For God to save in an ordinary way would not so much display his wisdom. But when he goes strangely to work, and saves in that very way in which we think he will destroy, his wisdom shines forth in a most conspicuous manner. God would make Israel victorious, and what way does he take? He lessens Gideon's army. 'The people that are with thee are too many' (Judges 7:2). He reduces the army of two and thirty thousand to three hundred; and by taking away the means of victory makes Israel victorious. God had a design to bring his people out of Egypt, and a strange course he takes to effect it. He stirred up the hearts of the Egyptians to hate them. 'He turned their heart to hate his people' (Ps. 105:25). The more they hated and oppressed Israel, the more God plagued the Egyptians, and the more glad they were to let Israel go (Ex. 12:33). The Egyptians were urgent upon Israel, that they might send them out of the land in haste. God had a mind to save Jonah when he was cast into the sea, and he let the fish swallow him up, and so brought him to the shore. God would save Paul, and all that were in the ship with him, but the ship must break, and they all came safe to land upon the broken pieces of the ship (Acts 27:44). In reference to the church, God often goes by contrary means, and makes the enemy do his work. He can make a straight stroke with a crooked stick. He has often made his church grow and flourish by persecution. 'The showers of blood have made her more fruitful,' says Julian. 'Come, let us deal wisely with them, lest they multiply (Ex. 1:10); and the way they took to suppress them, made them multiply. 'The more they afflicted them, the more they multiplied' (verse 12); like ground, the more it is harrowed, the better crop it bears. The apostles were scattered by reason of persecution, and their scattering was like the scattering of seed; they went up and down, and preached the gospel, and brought daily converts. Paul was put in prison, and his bonds were the means of spreading the gospel (Phil. 1:12).

(3) The wisdom of God is seen in making the most desperate evils turn to the good of his children. As several poisonable ingredients, wisely tempered by the skill of the artist, make a sovereign medicine, so God makes the most deadly afflictions co-operate for the good of his children. He purifies them, and prepares them for heaven (2 Cor. 4:17). These hard frosts hasten the spring flowers of glory. The wise God, by a divine chemistry, turns afflictions into cordials. He makes his people gainers by losses, and turns their crosses into blessings.

(4) The wisdom of God is seen in this, that the sins of men shall carry on God's work; yet he should have no hand in their sin. The Lord permits sin, but does not approve it. He has a hand in the action in which sin is, but not in the sin of the action. As in the crucifying of Christ, so far as it was a natural action, God concurred; if he had not given the Jews life and breath, they could not have done it; but as it was a sinful action, so God abhorred it. A musician plays upon a viol out of tune; the musician is the cause of the sound, but the jarring and discord is from the viol itself; so men's natural motion is from God, but their sinful motion is from themselves. When a man rides on a lame horse, his riding is the cause why the horse goes, but the lameness is from the horse itself. Herein is God's wisdom, that the sins of men carry on his work, yet he has no hand in them.

(5) The wisdom of God is seen in helping in desperate cases. God loves to show his wisdom when human help and wisdom fail. Exquisite lawyers love to wrestle with niceties and difficulties in the law, to show their skill the more. God's wisdom is never at a loss; but when providences are darkest, then the morning star of deliverance appears. 'Who remembered us in our low estate' (Ps. 136:23). Sometimes God melts away the spirits of his enemies (Josh. 2:24). Sometimes he finds them other work to do, and sounds a retreat to them, as he did to Saul when he was pursuing David. 'The Philistines are in the land.' 'In the mount will God be seen.' When the church seems to be upon the altar, her peace and liberty ready to be sacrificed, then the angel comes.

(6) God's wisdom is seen in befooling wise men, and in making their wisdom the means of their overthrow. Ahithophel had deep policy. 'The counsel of Ahithophel, which he counselled, was as if a man had enquired at the oracle of God' (2 Samuel 16:23); but he consulted his own shame. 'The Lord turned his counsel into foolishness' (2 Sam. 15:31). 'God taketh the wise in their own craftiness' (Job 5:13). that is, when they think to deal wisely, he not only disappoints them, but ensnares them. The snares they lay for others catch themselves. 'In the net which they hid is their own foot taken' (Ps. 9:15). God loves to counterplot politicians; he makes use of their own wit to undo them, and hangs Haman upon his own gallows.

Use one: Adore the wisdom of God. it is an infinite deep; the angels cannot search into it. 'His ways are past finding out' (Rom. 11:33). As we should adore, so we should rest in the wisdom of God. ' God sees what condition is best for us. Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom. (1) In want of spiritual comfort. God is wise; he sees it good sometimes that we should be without comfort. Perhaps we should be lifted up with spiritual enlargements, as Paul, with his revelations (2 Cor. 12:7). It is hard to have the heart low when comfort is high. God sees humility to be better for us than joy. It is better to want comfort, and be humble, than to have it, and be proud. (2) In want of bodily strength, rest in God's wisdom. He sees what is best. Perhaps the less health the more grace; weaker in body, the stronger in faith. 'Though our outward man perish, yet the inward man is renewed day by day' (2 Cor. 4:16). At Rome there were two laurel trees; when the one withered, the other flourished. The inward man is renewed. When God shakes the tree of the body, he is gathering the fruits of righteousness (Heb. 12:11). Sickness is God's lance, to let out the imposthume of sin (Is. 27:9). (3) In case of God's providences to his church. When we wonder what God is doing with us, and are ready to kill ourselves with care; let us rest in God's wisdom. He knows best what he has to do. 'His footsteps are not known' (Ps. 77:19). Trust him where you cannot trace him. God is most in his way, when we think he is most out of the way. When we think God's church is, as it were, in the grave, and there is a tombstone laid upon her, his wisdom can roll away the stone from the sepulchre. 'Christ cometh leaping over mountains' (Song of Solomon 2:8). Either his power can remove the mountain, or his wisdom knows how to leap over it. (4.) In case we are low in the world, or have but little oil in our cruse, let us rest in God's wisdom. He sees it best; it is to cure pride and wantonness. God knew if thy estate had not been lost, thy soul had been lost. God saw riches would be a snare unto thee (1 Tim. 6:9). Art thou troubled that God has prevented a snare? God will make thee rich in faith. What thou lackest in temporals shall be made up in spirituals. God will give thee more of his love. Thou art weak in estate, but God will make thee strong in assurance. Oh rest in God's wisdom! he will carve the best piece for thee. (5) In case of the loss of dear friends, a wife, or child, or husband, let us rest satisfied in God's wisdom. God takes away these, because he would have more of our love; he breaks these crutches, that we may live more upon him by faith. God would have us learn to go without crutches.

Use two: If God be infinitely wise, let us go to him for wisdom, as Solomon did. 'Give thy servant an understanding heart; and the speech pleased the Lord' (1 Kings 3:9). Here is encouragement for us; 'If any one lack wisdom, let him ask of God, who giveth liberally, and upbraideth not' (James 1:5). Wisdom is in God, tanquam infonte, 'as in the fountain'; his wisdom is imparted, not impaired; his stock is not spent by giving. Go then to God. Lord, do thou light my lamp; in thy light shall I see light; give me wisdom, to know the fallacy of my heart, the subtleties of the old serpent; to walk jealously towards myself, religiously towards thee, prudently towards others; guide me by thy counsel, and afterwards receive me to glory.

Ch 8: The Power of God

The next attribute is God's power. 'If I speak of strength, lo, he is strong' (Job 10:19). In this chapter is a magnificent description of God's power. 'Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. 'He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty (Gen. 17:1). His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.

I. He has a sovereign right and authority over man. He can do with his creatures as he pleases. Who shall dispute with God? who shall ask him a reason of his doings? 'He doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou' (Dan. 4:35)? God sits judge in the highest court; he calls the monarchs of the earth to the bar, and is not bound to give a reason of his proceedings. 'He putteth down one, and raiseth up another' (Ps. 75:7). He has salvation and damnation in his power. He has the key of justice in his hand, to lock up whom he will in the fiery prison of hell; and he has the key of mercy in his hand, to open heaven's gate to whom he pleases. The name engraven upon his vesture is, 'King of kings, and Lord of lords' (Rev. 19:16). He sits Lord paramount, and who can call him to account? 'I will do all my pleasure' (Is. 46:10). The world is God's diocese, and shall not he do what he will in his own diocese? He it was that turned King Nebuchadnezzar to eat grass, and threw the angels to hell when they sinned; that broke the head of the Babylonish empire. 'How art thou fallen from heaven, O Lucifer! Thy pomp is brought down to the grave' (Is. 14:12). 'Who sets bounds to the sea, and bridles the proud waves' (Job 38:11). God is the supreme monarch, all power is seated originally in him. 'The powers that be are ordained of God' (Rom. 13:1). Kings hold their crowns of him. 'By me kings reign' (Prov. 8:15).

II. As God has authority, so he has infinite power. What is authority without power? 'He is mighty in strength' (Job 9:4). This power of God is seen.

[1] In the creation. To create requires infinite power. All the world cannot make a fly. God's power in creating is evident; because he needs no instruments to work with; he can work without tools; because he needs no matter to work upon; he creates matter, and then works upon it; and because he works without labour; 'He spake, and it was done' (Ps. 33:9).

[2] The power of God is seen in the conversion of souls. The same power draws a sinner to God that drew Christ out of the grave to heaven (Eph. 1:19). Greater power is put forth in conversion than in creation. When God made the world, he met with no opposition; as he had nothing to help him, so he had nothing to hinder him; but when he converts a sinner, he meets with opposition. Satan opposes him, and the heart opposes him; a sinner is angry with converting grace. The world was the 'work of God's fingers' (Ps. 8:3). Conversion is the 'work of God's arm' (Luke 1:51). In the creation, God wrought but one miracle, he spake the word; but, in conversion, he works many miracles; the blind is made to see, the dead is raised, the deaf hears the voice of the Son of God. Oh the infinite power of Jehovah! Before his sceptre, angels veil and prostrate themselves, and kings cast their crowns at his feet. 'He toucheth the land, and it shall melt' (Amos 9:5). 'He removeth the earth out of her place' (Job 9:6). An earthquake makes the earth tremble upon her pillars, but God shakes it out of its place; he can remove the earth from its centre. He can do what he will; his power is as large as his will. Were men's power as large as their will, what work would they make in the world! God's power is of equal extent with his will. He with a word can unpin the wheels, and break the axletree of the creation. He can do 'more than we can think' Eph. 3:20). He can suspend natural agents. He sealed up the lions' mouths; he made the fire not to burn; he made the waters to stand up on a heap; he caused the sun to go ten degrees backward in the dial of Ahaz (Is. 38:8). What can oppose Omnipotence? 'The Lord cuts off the spirit of princes' (Ps. 76:12). He counterworks his enemies; he pulls down their flags and banners of pride, infatuates their counsels, breaks their forces; and he does it with ease, with the turning of his hand; 'with his breath' (Ps. 33:6; Is. 11:24); a look, a glance of his eye is all it needs cost God to destroy his enemies, 'the Lord looked into the host of the Egyptians through the pillar of fire, and troubled their host' (Ex. 14:24). Who shall stop him in his march? God commands, and all creatures in heaven and earth obey him. Xerxes, the Persian monarch, threw fetters into the sea, when its waves swelled, as if he would have chained the waters; but when God speaks, the wind and sea obey him. If he say but the word, the stars fight in their courses against Sisera; if he stamp with his foot, an army of angels shall presently be in battalia. What cannot omnipotent power do? 'The Lord is a man of war' (Ex. 15:3). 'He hath a mighty arm' (Ps. 89:13). 'God's power is a glorious power' (Col. 1:11). It is an irresistible power. 'Who hath resisted his will' (Rom. 9:19)? To contest with him, is as if the thorns should set themselves in battle array against the fire; or, as if an infirm child should fight with an archangel. If the sinner be once taken in God's iron net, there is no escape. 'There is none that can deliver out of my hand' (Is. 43:13). God's power is inexhaustible; it is never spent or wasted. Men, while they exercise their strength, weaken it; but God has an everlasting spring of strength in himself (Is. 26:4). Though he spends his arrows upon his enemies, yet he does not spend his strength (Deut. 32:23). 'He fainteth not, neither is weary' (Is. 40:28).

God cannot do all things, because he cannot deny himself.

Though God can do all things, he cannot do that which stains the glory of his Godhead. He cannot sin; he cannot do that which implies a contradiction. To be a God of truth, and yet deny himself, is a contradiction.

Use one: If God be infinite in power, let us fear him. We fear such as are in power. 'Fear ye not me? saith the Lord: will ye not tremble at my presence' (Jer. 5:22)? He has power to cast our souls and bodies into hell. 'Who knows the power of his wrath' (Ps. 90:11)? The same breath that made us can dissolve us. 'His fury is poured out like fire; the rocks are thrown down by him' (Nahum 1:6). Solomon says, 'Where the word of a king is, there is power' (Eccl. 8:4), much more where the word of a God is. Oh let us fear this mighty God! The fear of God will drive out all other base fear.

Use two: See the deplorable condition of wicked men. (1) This power of God is not for them: (2) It is against them.

(1) This power of God is not for them. They have no union with God, therefore they have no warrant to lay claim to his power. His power is no relief to them. He has power to forgive sins, but he will not put forth his power towards an impenitent sinner. God's power is an eagle's wing, to carry the saints to heaven; but what privilege is that to the wicked? Though a man will carry his child in his arms over a dangerous stream, yet he will not carry an enemy. God's power is not engaged to help those that fight against him. Let miseries come upon the wicked, they have none to help them; they are like a ship in a storm without a pilot, and driven upon the rocks.

(2) This power of God is against the wicked. God's power will not be the sinner's shield to defend him, but a sword to wound him. God's power will bind the sinner in chains. His power serves to revenge the wrong done to his mercy. He will be Almighty to damn the sinner. Now, in what condition is every unbeliever? God's power is engaged against him, and 'it is a fearful thing to fall into the hands of the living God' (Heb. 10:31).

Use three: It reproves such as do not believe the power of God. We say we do not doubt of God's power, but his will. But indeed it is his power that we question. 'Is anything too hard for God' (Jer. 32:27). We stagger through unbelief, as if the arm of God's power were shrunk, and he could not help in desperate cases. Take away a king's power, and we unking him; take away the Lord's power, and we ungod him. Yet how guilty of this are we! Did not Israel question God's power? 'Can he prepare a table in the wilderness' (Ps. 78:19)? They thought the wilderness was a fitter place for making graves than spreading a table. Did not Martha doubt Christ's power? 'He hath been dead four days' (John 11:39). If Christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but he could have raised him; but he had lain in the grave four days, and now she seemed to question his power. Christ had as much ado to raise her faith as to raise her dead brother. Moses, though a holy man, limited God's power through unbelief. 'The people among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh for a whole month: shall the flocks and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered for them to suffice? And the Lord said unto Moses, Is the Lord's hand waxed short' (Num. 11:21)? This is a great affront to God, to deny his power. That men doubt of God's power appears by their taking indirect courses; for they would not defraud in their dealings, and use false weights, if they believed the power of God could provide for them; and by depending more upon second causes than upon God. 'In his disease, he sought not to the Lord, but to the physicians' (2 Chron. 16:12).

Use four: If God be infinite in power, let us take heed of hardening our hearts against him. 'Who hath hardened himself against him and prospered' (Job 9:4)? Job sends a challenge to all creatures in heaven and earth. Who ever took up the buckler against God, and came off conqueror? For a person to go on daringly in any sin is to harden his heart against God, and to raise a war against heaven. Let him remember God is El-Shaddai, almighty; he will be too hard for them that oppose him. 'Hast thou an arm like God' (Job 40:9)? Such as will not bow to his golden sceptre shall be broken with his iron rod. Julian hardened his heart against God, he opposed him to his face; but what got he at last? Did he prosper? Being wounded in battle, he threw up his blood into the air, and said to Christ, Vicisti Galilae, 'O Galilean, thou hast overcome!' I acknowledge thy power, whose name and truth I have opposed. Will folly contend with wisdom; weakness with power; finite with infinite? Oh take heed of hardening your heart against God! He can send legions of angels to avenge his quarrel. It is better to meet God with tears in your eyes than weapons in your hand. You may overcome him sooner by repentance than by resistance.

Use five: Get an interest in God, and then this glorious power is engaged for you. He gives it under his hand, that he will put forth the whole power of his Godhead for the good of his people. 'The Lord of hosts is the God of Israel, even a God to Israel' (1 Chron. 17:24). This almightiness of God's power is a wonderful support and comfort to the believer. It was Samson's riddle. 'Out of the strong came forth sweetness' (Judges 14:14); so out of the attribute of God's power, out of this strong comes forth sweetness. It is comfort in several cases.

(1) In case of strong corruption. My sins, says a child of God, are potent. I have no power against this army that comes against me; I pray, and humble my soul by fasting; but my sins return upon me. Ay, but dost thou believe the power of God? The strong God can conquer thy strong corruption; though sin be too hard for thee, yet not for him; he can soften hard hearts and quicken the dead. 'Is any thing too hard for the Lord' (Gen. 18:14)? Set his power to work, by faith and prayer. Say, Lord! it is not for thy honour that the devil should have so strong a party within me; oh, break the head of this leviathan! Abba, Father, all things are possible to thee.

(2) In case of strong temptation. Satan is called the strong man; but remember the power of God. Christ is called, 'The Lion of the tribe of Judah,' he has broken the serpent's head upon the cross. Satan is a chained enemy, and a conquered enemy. Michael is stronger than the dragon.

(3) Comfort in case of weakness of grace, and fear of falling away. I pray, but I cannot send out strong cries. I believe, but the hand of my faith shakes and trembles. Cannot God strengthen weak grace? 'My strength is made perfect in weakness: most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me' (2 Cor. 12:9). I fear I shall not hold out. Christian, dost thou believe the power of God? Has not God preserved thy grace thus far? Mayest thou not set up thy Ebenezer? God has kept thy grace hitherto as a spark in the main ocean; and is not he able still to keep it? 'We are kept by the power of God' (1 Peter 1:5). God's mercy pardons us, but his power preserves us. He who by his power keeps the stars that they do not fall from their orbs, keeps our grace that it does not fail or annihilate.

(4) Comfort in case of deficiency in thy estate. God can multiply the oil in the cruse; miraculously he can raise up supplies. Cannot he who provides for the birds of the air provide for his children? Cannot he that clothes the lilies clothe his lambs?

(5) Comfort in regard of the resurrection. It seems difficult to believe, that the bodies of men, when eaten up by worms, devoured by beasts and fishes, or consumed to ashes, should be raised the same numerical bodies; but if we believe the power of God, it is no great wonder. Which is harder, to create, or raise the dead? He that can make a body of nothing, can restore it to its parts when mingled and confounded with other substances. 'With God all things are possible' (Matt. 19:26). If we believe the first article of the creed, That God is almighty, we may quickly believe the other article, the resurrection of the body. God can raise the dead because of his power, and he cannot but raise them because of his truth.

(6) It is comfort in reference to the church of God. He can save and deliver it when it is brought low. The enemies have power in their hand, but the remainder of wrath God will restrain (Ps. 76:10). He can either confine the enemy's power or confound it. 'If God be for us, who can be against us?' God can create Jerusalem a rejoicing (Is. 65:18). The church in Ezekiel is compared to dry bones, but God made breath to enter into them, and they lived (Ezek. 37:10). The ship of the church may be tossed, because sin is in it, but it shall not be overwhelmed, because Christ is in it (Ps. 46:5). Deus in medio. All the church's pangs shall help forward her deliverance.

Ch 9: The Holiness of God

The next attribute is God's holiness. 'Glorious in holiness' (Ex 15:11). Holiness is the most sparkling jewel of his crown; it is the name by which God is known. 'Holy and reverend is his name' (Ps. 111:9). He is 'the holy One' (Job 6:10). Seraphims cry, 'Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory' (Is. 6:3). His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. 'Of purer eyes than to behold evil, and cannot look on iniquity' (Hab. 1:13).

1. God is holy intrinsically. He is holy in his nature; his very being is made up of holiness, as light is of the essence of the sun. He is holy in his Word. The Word bears a stamp of his holiness upon it, as the wax bears an impression of the seal. 'Thy Word is very pure' (Ps. 119:140). It is compared to silver refined seven times (Ps. 12:6). Every line in the Word breathes sanctity, it encourages nothing but holiness. God is holy in his operations. All he does is holy; he cannot act but like himself; he can no more do an unrighteous action than the sun can darken. 'The Lord is holy in all his works' (Ps. 145:17).

2. God is holy primarily. He is the original and pattern of holiness. Holiness began with him who is the Ancient of Days.

3. God is holy efficiently. He is the cause of all that is holiness in others. 'Every good and perfect gift comes from above' (James 1:17). He made the angels holy. He infused all holiness into Christ's human nature. All the holiness we have is but a crystal stream from this fountain. We borrow all our holiness from God. As the lights of the sanctuary were lighted from the middle lamp, so all the holiness of others is a lamp lighted from heaven. 'I am the Lord which sanctify you' (Lev. 20:8). God is not only a pattern of holiness, but he is a principle of holiness: his spring feeds all our cisterns, he drops his holy oil of grace upon us.

4. God is holy transcendently. 'There is none holy as the Lord' (1 Sam. 2:2). No angel in heaven can take the just dimensions of God's holiness. The highest seraphim is too low of stature to measure these pyramids; holiness in God is far above holiness in saints or angels.

[1] It is above holiness in saints. It is a pure holiness. The saints' holiness is like gold in the ore, imperfect; their humility is stained with pride; he that has most faith needs pray, 'Lord, help my unbelief:' but the holiness of God is pure, like wine from the grape; it has not the least dash or tincture of impurity mixed with it. It is a more unchangeable holiness. Though the saints cannot lose the habit of holiness (for the seed of God remains), yet they may lose some degrees of their holiness. 'Thou hast left thy first love' (Rev. 2:4). Grace cannot die, yet the flame of it may go out. Holiness in the saints is subject to ebbing, but holiness in God is unchangeable; he never lost a drop of his holiness; as he cannot have more holiness, because he is perfectly holy; so he cannot have less holiness, because he is unchangeably holy.

[2] The holiness of God is above the holiness of angels. Holiness in the angels is only a quality, which may be lost, as we see in the fallen angels; but holiness in God is his essence, he is all over holy, and he can as well lose his Godhead as his holiness.

But is he not privy to all the sins of men ? How can he behold their impurities, and not be defiled?

God sees all the sins of men, but is no more defiled with them than the sun is defiled with the vapours that rise from the earth. God sees sin, not as a patron to approve it, but as a judge to punish it.

Use one: Is God so infinitely holy? Then see how unlike to God sin is. Sin is an unclean thing, it is hyperbolically evil (Rom. 1:23). It is called an abomination (Deut. 7:25). God has no mixture of evil in him; sin has no mixture of good, it is the spirit and quintessence of evil; it turns good into evil; it has deflowered the virgin soul, made it red with guilt, and black with filth; it is called the accursed thing (Josh. 7:11). No wonder, therefore, that God hates sin, being so unlike to him, nay, so contrary to him: it strikes at his holiness; it does all it can to spite God; if sin could help it, God should be God no longer.

Use two: Is God the Holy One, and is holiness his glory? How impious are they that are haters of holiness! As the vulture hates perfumes, so they hate the sweet perfume of holiness in the saints; their hearts rise against holiness; as a man's stomach at a dish he has an antipathy against. There is not a greater sign of a person devoted to hell, than to hate one for the thing wherein he is most like God. Others are despisers of holiness. They despise the glory of the Godhead. 'Glorious in holiness.' The despising holiness is seen in deriding it; and is it not sad that men should deride that which should save them? Sure that patient will die who derides the physic. Deriding the grace of the Spirit comes near to despiting the Spirit of grace. Scoffmg Ishmael was cast out of Abraham's house (Gen. 21:9). Such as scoff at holiness shall be cast out of heaven.

Use three: Is God so infinitely holy? Then let us endeavour to imitate God in holiness. 'Be ye holy, for I am holy' (1 Peter 1:16). There is a twofold holiness; a holiness of equality, and a holiness of similitude. A holiness of equality no man or angel can reach to. Who can be equally holy with God? Who can parallel him in sanctity? But there is a holiness of similitude, and that we must aspire after, to have some analogy and resemblance of God's holiness in us, to be as like him in holiness as we can. Though a taper does not give so much light as the sun, yet it resembles it. We must imitate God in holiness.

If we must be like God in holiness, wherein does our holiness consist?

In two things. In our suitableness to God's nature, and in our subjection to his will.

Our holiness consists in our suitableness to the nature of God. Hence the saints are said to partake of the divine nature, which is not partaking of his essence, but his image (2 Peter 1:4). Herein is the saints' holiness, when they are the lively pictures of God. They bear the image of God's meekness, mercifulness, heavenliness; they are of the same judgment with God, of the same disposition; they love what he loves, and hate what he hates.

Our holiness consists also in our subjection to the will of God. As God's nature is the pattern of holiness, so his will is the rule of holiness. It is our holiness when we do his will (Acts 13:22); when we bear his will (Micah 7:9); when what he inflicts wisely we suffer willingly. Our great care should be, to be like God in holiness. Our holiness should be qualified as God's; as his is a real holiness, ours should be. 'Righteousness and true holiness' (Eph. 4:24). It should not be the paint of holiness, but the life; it should not be like the Egyptian temples, beautified without merely, but like Solomon's temple, gold within. 'The king's daughter is all glorious within' (Ps. 45:13). That I may press you to resemble God in holiness consider,

(1) How illustrious every holy person is. He is a fair glass in which some of the beams of God's holiness shine forth. We read that Aaron put on his garments for glory and beauty (Ex. 28:2). When we wear the embroidered garment of holiness, it is for glory and beauty. A good Christian is ruddy, being sprinkled with Christ's blood; and white, being adorned with holiness. As the diamond to a ring, so is holiness to the soul; that, as Chrysostom says, they that oppose it cannot but admire it.

(2) It is the great design God carries on in the world, to make a people like himself in holiness. What are all the showers of ordinances for, but to rain down righteousness upon us, and make us holy? What are the promises for, but to encourage holiness? What is the sending of the Spirit into the world for, but to anoint us with the holy unction (1 John 2:20)? What are all afflictions for, but to make us partakers of God's holiness (Heb. 12:10)? What are mercies for, but loadstones to draw us to holiness? What is the end of Christ's dying, but that his blood might wash away our unholiness? 'Who gave himself for us, to purify unto himself a peculiar people' (Titus 2:14). So that if we are not holy, we cross God's great design in the world.

(3) Our holiness draws God's heart to us. Holiness is God's image; and God cannot choose but love his image where he sees it. A king loves to see his effigies upon a piece of coin. 'Thou lovest righteousness' (Ps. 45:7). And where does righteousness grow, but in a holy heart? 'Thou shalt be called Hephzibah, for the Lord delighteth in thee' (Is. 62:4). It was her holiness that drew God's love to her. 'They shall call them the holy people' (verse 12). God values not any by their high birth, but their holiness.

(4) Holiness is the only thing that distinguishes us from the reprobate part of the world. God's people have his seal upon them. 'The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let all that name the name of Christ depart from iniquity' (2 Tim. 2:19). The people of God are sealed with a double seal. Election, 'The Lord knows who are his:' and Sanctification, 'Let every one depart from iniquity.' As a nobleman is distinguished from another by his silver star; as a virtuous woman is distinguished from a harlot by her chastity; so holiness distinguishes between the two seeds. All that are of God have Christ for their captain, and holiness is the white colour they wear (Heb. 2:10).

(5) Holiness is our honour. Holiness and honour are put together (1 Thess. 4:4). Dignity goes along with sanctification. 'He hath washed us from our sins in his blood, and hath made us kings unto God' (Rev. 1:5). When we are washed and made holy, then we are kings and priests to God. The saints are called vessels of honour; they are called jewels, for the sparkling of their holiness, because filled with wine of the Spirit. This makes them earthly angels.

(6) Holiness gives us boldness with God. 'Thou shalt put away iniquity far from thy tabernacles, and shalt lift up thy face unto God' (Job 22:23, 26). Lifting up the face is an emblem of boldness. Nothing can make us so ashamed to go to God as sin. A wicked man in prayer may lift up his hands, but he cannot lift up his face. When Adam had lost his holiness, he lost his confidence; he hid himself. But the holy person goes to God as a child to its father; his conscience does not upbraid him with allowing any sin, therefore he can go boldly to the throne of grace, and have mercy to help in time of need (Heb. 4:16).

(7) Holiness gives peace. Sin raises a storm in the conscience; ubi peccatum ibi procella [where there is sin, there is tumult]. 'There is no peace to the wicked' (Is. 57:21). Righteousness and peace are put together. Holiness is the root which bears this sweet fruit of peace; righteousness and peace kiss each other.

(8) Holiness leads to heaven. It is the King of heaven's highway. 'An highway shall be there, and it shall be called the way of holiness' (Is. 35:8). At Rome there were temples of virtue and honour, and all were to go through the temple of virtue to the temple of honour; so we must go through the temple of holiness to the temple of heaven. Glory begins in virtue. 'Who hath called us to glory and virtue' (2 Peter 1:3). Happiness is nothing else but the quintessence of holiness; holiness is glory militant, and happiness holiness triumphant.

What shall we do to resemble God in holiness?

(1) Have recourse to Christ's blood by faith. This is lavacrum anima, [the washing of the soul]. Legal purifications were types and emblems of it (1 John 1:7). The Word is a glass to show us our spots, and Christ's blood is a fountain to wash them away.

(2) Pray for a holy heart. 'Create in me a clean heart, O God' (Ps. 51:10). Lay thy heart before the Lord, and say, Lord, my heart is full of leprosy; it defiles all it touches; Lord, I am not fit to live with such a heart, for I cannot honour thee; nor die with such a heart, for I cannot see thee. Oh create in me a clean heart; send thy Spirit into me, to refine and purify me, that I may be a temple fit for thee the holy God to inhabit.

(3) Walk with them that are holy. 'He that walketh with the wise shall be wise' (Prov. 13:20). Be among the spices and you will smell of them. Association begets assimilation. Nothing has a greater power and energy to effect holiness than the communion of saints.

Ch 10: The Justice of God

The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. 'Just and right is he' (Deut. 32:4). 'Touching the Almighty, we cannot find him out: he is excellent in plenty of justice' (Job 37:23). God is said to dwell in justice. 'Justice and judgment are the habitation of thy throne' (Ps. 89:14). In God, power and justice meet. Power holds the sceptre, and justice holds the balance.

l. What is God's justice?

'Justice is to give every one his due.' God's justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal. 'Shall not he render to every man according to his works' (Prov. 24:12). God is an impartial judge. He judgeth the cause. Men often judge the person, but not the cause; which is not justice, but malice. 'I will go down and see whether they have done according to the cry which is come up unto me' (Gen. 18:21). When the Lord is upon a punitive act, he weighs things in the balance, he does not punish rashly; he does not go in the way of a riot, but a circuit, against offenders. Concerning God's justice, I shall lay down these six positions:

[1] God cannot but be just. His holiness is the cause of his justice. Holiness will not suffer him to do anything but what is righteous. He can no more be unjust than he can be unholy.

[2] God's will is the supreme rule of justice; it is the standard of equity. His will is wise and good. God wills nothing but what is just; and therefore it is just because he wills it.

[3] God does justice voluntarily. Justice flows from his nature. Men may act unjustly, because they are bribed or forced: God will not be bribed, because of his justice; he cannot be forced, because of his power. He does justice out of love to justice. 'Thou lovest righteousness' (Ps. 45:7).

[4] Justice is the perfection of the divine nature. Aristotle says, 'Justice comprehends in it all virtues.' To say God is just, is to say, he is all that is excellent: perfections meet in him, as lines in a centre. He is not only just, but justice itself.

[5] God never did nor can do the least wrong to his creatures. God's justice has been wronged, but never did any wrong. God does not go according to the summum jus, or rigour of the law; he abates something of his severity. He might inflict heavier penalties than he does. 'Thou hast punished us less than our iniquities deserve' (Ezra 9:13). Our mercies are more than we deserve, and our punishments less.

[6] God's justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions. God has not only authority on his side, but equity. 'He lays judgment to the line, and righteousness to the plummet' (Is. 28:17). It is below him to give an account to us of his proceedings. Which of these two is more fit to take place, God's justice or man's reason? 'Who art thou, O man, that repliest against God' (Rom. 9:20)? The plumb line of our reason is too short to fathom the depth of God's justice. 'How unsearchable are his judgments' (Rom. 11:33)! We are to adore God's justice, where we cannot see a reason of it.

2. God's justice runs in two channels. It is seen in two things, the distribution of rewards and punishments.

[1] In rewarding the virtuous. 'Verily there is a reward for the righteous' (Ps. 58:11). The saints shall not serve him for nought, he will reward praeces et lachrymas; though they may be losers for him, they shall not be losers by him. 'God is not unrighteous to forget your work and labour of love, which ye have shewed to his name' (Heb. 6:10). He gives a reward, not because we have deserved it, but because he has promised it.

[2] He is just in punishing offenders. He is just. (1) Because he punishes sinners by a law. 'Where there is no law, there is no transgression' (Rom. 4:15). But God has given men a law, and they break it, therefore he punishes them justly. (2) God is just in punishing the wicked, because he never punished them but upon full proof and evidence. What greater evidence than for a man's own conscience to be witness against him! There is nothing God charges upon a sinner but conscience sets its seal to the truth of it.

Use one: See here another flower of God's crown, he is just and righteous. He is the exemplar and pattern of justice.

But how does it seem to stand with God's justice, that the wicked should prosper in the world? 'Wherefore doth the way of the wicked prosper' (Jer. 12:1). This has been a great stumbling, and has led many to question God's justice. Such as are highest in sin are highest in power. Diogenes seeing Harpalus a thief go on prosperously, said, 'Sure God hath cast off the government of the world, and mindeth not how things go on here below.'

(1) The wicked may be sometimes instruments to do God's work. Though they do not design his glory, yet they may promote it. Cyrus (Ezra 1:7) was instrumental in the building of God's temple in Jerusalem. There is some kind of justice, that they should have a temporal reward. God lets those prosper under whose wing his people are sheltered. God will not be in any man's debt. 'Who hath kindled a fire on my altar for nought' (Mal. 1:10).

(2) God lets men go on in sin, and prosper, that he may leave them more inexcusable. 'I gave her space to repent of her fornication' (Rev. 2:21). God adjourns the sessions, spins out his mercies towards sinners; and if they repent not, his patience will be a witness against them, and his justice will be more cleared in their condemnation. 'That thou mightest be justified when thou speakest, and be clear when thou judgest' (Ps. 51:4).

(3) God does not always let the wicked prosper in their sin. Some he punishes openly, that his justice may be taken notice of. 'The Lord is known by the judgment which he executeth' (Ps. 9:16): that is, his justice is seen by striking men dead in the very act of sin. Thus he struck Zimri and Cozbi in the act of uncleanness.

(4) If God lets men prosper a while in their sin, his vial of wrath is all this while filling; his sword is all this time whetting: and though God may forbear men a while, yet long forbearance is no forgiveness. The longer God is in taking his blow, the heavier it will be at last. As long as there is eternity, God has time enough to reckon with his enemies.

Justice may be as a lion asleep, but at last the lion will awake, and roar upon the sinner. Do not Nero, and Julian, and Cain, now meet with God's justice?

But God's own people suffer great afflictions; they are injured and persecuted. 'All the day long have I been plagued, and chastened every morning' (Ps. 73:14). How does this stand with God's justice?

(1) That is a true rule of Austin, judicia Dei possunt esse occulta, non injusta; 'God's ways of judgment are sometimes secret, but never unjust.' The Lord never afflicts his people without a cause; so that he cannot be unjust. There is some good in the godly, therefore the wicked afflict them; there is some evil in them, therefore God afflicts them. God's own children have their blemishes. 'Are there not with you, even with you, sins against the Lord' (2 Chron. 28:10)? These spiritual diamonds, have they no flaws? Do we not read of the spots of God's children (Deut. 32:5)? Are not they guilty of much pride, censoriousness, passion, worldliness? Though, by their profession, they seem to resemble the birds of paradise, to fly above, and feed upon the dew of heaven; yet, as the serpent, they lick the dust. And these sins of God's people do more provoke God than others. 'Because of the provoking of his sons and daughters' (Deut. 32:19). The sins of others pierce Christ's side, these wound his heart. Therefore is not God just in all the evils that befall them? 'You only have I known of all the families of the earth, therefore I will punish you for your iniquities.' (Amos 3:2). 1 will punish you sooner, surer, sorer, than others.

(2) The trials and sufferings of the godly are to refine and purify them. God's furnace is in Sion (Is. 31:9). Is it any injustice in God to put his gold into the furnace to purify it? Is it any injustice in God, by afflicting his people, to make them partakers of his holiness (Heb. 12:10)? What more proclaims God's faithfulness, than to take such a course with them as may make them better? 'In faithfulness thou hast afflicted me' (Ps. 119:75).

(3) What injustice is it in God to inflict a less punishment, and prevent a greater? The best of God's children have that in them which is meritorious of hell. Does God do them any wrong, if he uses only the rod, where they have deserved the scorpion? Is the father unjust, if he only corrects his child, who has deserved to be disinherited? If God deals so favourably with his children, he only puts wormwood in their cup, whereas he might put fire and brimstone. They should rather admire his mercy than complain of his injustice.

How can it stand with God's justice, that all men being equally guilty by nature, he should pass by one and save another? Why does he not deal with all alike?

'Is there unrighteousness with God? God forbid' (Rom. 9:14). 'Doth the Almighty pervert justice' (Job 8:3)?

(1) God is not bound to give an account of his actions to his creatures. If none may say to a king, 'What doest thou?' (Eccl. 8:4), much less to God. It is sufficient, God is Lord paramount; he has a sovereign power over his creatures, therefore can do no injustice. 'Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour' (Rom. 9:21)? God has liberty in his own breast, to save one, and not another; and his justice is not at all impeached or blemished. If two men owe you money, you may, without any injustice, remit the debt to one, and exact it of the other. If two malefactors be condemned to die, the king may pardon the one and not the other: he is not unjust if he lets one suffer, because he offended the law; nor if he save the other, because he will make use of his prerogative as he is king.

(2) Though some are saved and others perish, yet there is no unrighteousness in God; because, whoever perishes, his destruction is of himself. 'O Israel, thou hast destroyed thyself' (Hos. 13:9). God offers grace, and the sinner refuses it. Is God bound to give grace? If a surgeon comes to heal a man's wound, and he will not be healed, is the surgeon bound to heal him? 'I have called, and ye refused' (Prov. 1:24). 'Israel would none of me' (Ps. 81:11). God is not bound to force his mercies upon men. If they wilfully oppose the offer of grace, their sin is to be regarded as the cause of their perishing, and not God's justice.

Use two: See the difference between God and a great part of the world. They are unjust. (1) In their courts of judicature they pervert justice. 'They decree unrighteous decrees' (Is. 10:1). The Hebrew word for a judge's robe signifies prevarication, deceit, or injustice, which is more often true of the judge than of the robe. What is a good law without a good judge? Injustice lies in two things, either not to punish where there is a fault, or, to punish where there is no fault. Again (2) Men are unjust in their dealings. This is, [1] In using false weights. 'The balances of deceit are in his hand' (Hos. 12:7). It is sad to have the Bible in one hand, and false weights in the other. Or, [2] In adulterating commodities. 'Thy wine is mixed with water' (Is. 1:22): when bad grain is mixed with good, and sold for pure grain. I can never believe he is good in the first table who is not good in the second. He cannot be godly who is not just. Though God does not bid you be as omnipotent as he is, yet he bids you be as just.

Use three: Imitate God in justice. Let Christ's golden maxim be observed, 'What you would have men to do to you, do ye even so to them' (Matt. 7:12). You would not have them wrong you, neither do you them; rather suffer wrong than do wrong. 'Why do ye not rather take wrong' (1 Cor. 6:7)? Oh be exemplary for justice! Let justice be your ornament. 'I put on righteousness (viz. justice) as a robe and a diadem' (Job 29:14). A robe for its graceful beauty; and I put it on, et induebam justitiam [and I was clothed in righteousness]. A judge puts on his robe, and puts it off again at night; but Job did so put on justice, as he did not put it off till death; semper vestitus [forever clothed]. We must not lay off this robe of justice till we lay down our tabernacle. If you have anything of God in you, you will be like him. By every unjust action you deny yourselves to be Christians, you stain the glory of your profession. Heathens will rise up in judgment against you. The sun might sooner alter his course than God could be turned from doing justice.

Use four: If God be just, there will be a day of judgment. Now things are out of course; sin is rampant, saints are wronged, they are often cast in a righteous cause, they can meet with no justice here, justice is turned into wormwood; but there is a day coming, when God will set things right; he will do every man justice; he will crown the righteous and condemn the wicked. 'He hath appointed a day,' etc. (Acts 17:31). If God be a just God, he will take vengeance. God has given men a law to live by, and they break it. There must be a day for the execution of offenders. A law not executed is but like a wooden dagger, for a show. At the last day, God's sword shall be drawn out against offenders; then his justice shall be revealed before all the world. 'God will judge in righteousness' (Acts 17:31). 'Shall not the judge of all the earth do right' (Gen. 18:25)? The wicked shall drink a sea of wrath, but not sip one drop of injustice. At that day shall all mouths be stopped, and God's justice shall be fully vindicated from all the cavils and clamours of unjust men.

Use five: Comfort to the true penitent. As God is a just God, he will pardon him. Homo agnoscit, Deus ignoscit [Man acknowledges his sin, God spares him]. 'If we confess our sins (i.e. confess and forsake), he is just to forgive us our sins' (1 John 1:9). Not only merciful but just. Why just? Because he has promised to forgive such (Prov. 28:13). If thy heart has been broken for and from sin, thou mayest not only plead God's mercy, but his justice for the pardoning of thy sin. Show him his hand and seal, and he cannot deny himself.

Ch 11: The Mercy of God

The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness (Ps. 33:5). So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psalm 119:68. 'Thou art good, and doest good.' This relative goodness is nothing else but his mercy, which is an innate propenseness in God to pity and succour such as are in misery.

I. Concerning God's mercy I shall lay down these twelve positions.

[1] It is the great design of the Scripture to represent God as merciful. This is a loadstone to draw sinners to him. 'The Lord, merciful, gracious, long-suffering, abundant in goodness...' (Ex. 34:6). Here are six expressions to set forth God's mercy, and but one to set forth his justice: 'who will by no means clear the guilty.' 'God's mercy is far above the heavens' (Ps. 57:10; 108:4). God is represented as a king, with a rainbow about his throne (Rev. 4:3). The rainbow was an emblem of mercy. The Scripture represents God in white robes of mercy more often than with garments rolled in blood; with his golden sceptre more often than his iron rod.

[2] God is more inclinable to mercy than wrath. Mercy is his darling attribute, which he most delights in (Micah 7:18). Mercy pleases him. It is delightful to the mother, says Chrysostom, to have her breasts drawn; so it is to God to have the breasts of his mercy drawn. 'Fury is not in me' (Is. 27:4); that is, I do not delight in it. Acts of severity are rather forced from God; he does not afflict willingly (Lam. 3:33). The bee naturally gives honey, it stings only when it is provoked; so God does not punish till he can bear no longer. 'So that the Lord could bear no longer, because of the evil of your doings' (Jer. 44:22). Mercy is God's right hand that he is most used to; inflicting punishment is called his strange work (Is. 28:21). He is not used to it. When the Lord would shave off the pride of a nation, he is said to hire a razor, as if he had none of his own. 'He shall shave with a razor that is hired' (1 Sam. 7:20). 'He is slow to anger' (Ps. 103:8), but 'ready to forgive' (Ps. 86:5).

[3] There is no condition, but we may spy mercy in it. When the church was in captivity, she cried out, 'It is of the Lord's mercies that we are not consumed' (Lam 3:22). Geographers write of Syracuse in Sicily, that it is so situated that the sun is never out of sight. In all afflictions we may see some sunshine of mercy. That outward and inward troubles do not come together is mercy.

[4] Mercy sweetens all God's other attributes. God's holiness without mercy, and his justice without mercy were terrible. When the water was bitter, and Israel could not drink, Moses cast a tree into the waters, and then they were made sweet. How bitter and dreadful were the other attributes of God, did not mercy sweeten them! Mercy sets God's power on work to help us; it makes his justice become our friend; it shall avenge our quarrels.

[5] God's mercy is one of the most orient pearls of his crown; it makes his Godhead appear amiable and lovely. When Moses said to God, 'I beseech thee show me thy glory;' the Lord answered him, 'I will make all my goodness pass before thee, and I will shew thee mercy' (Ex. 33:19). God's mercy is his glory. His holiness makes him illustrious; his mercy makes him propitious.

[6] Even the worst taste God's mercy; such as fight against God's mercy, taste of it; the wicked have some crumbs from mercy's table. 'The Lord is good to all' (Ps. 145:9). Sweet dewdrops are on the thistle, as well as on the rose. The diocese where mercy visits is very large. Pharaoh's head was crowned though his heart was hardened.

[7] Mercy coming to us in a covenant is sweetest. It was mercy that God would give Israel rain, and bread to the full, and peace, and victory over their enemies (Lev. 26:4-6), but it was a greater mercy that God would be their God (verse 12). To have health is a mercy, but to have Christ and salvation is a greater mercy; it is like the diamond in the ring, which casts a more sparkling lustre.

[8] One act of mercy engages God to another. Men argue thus, I have shown you kindness already, therefore trouble me no more; but, because God has shown mercy, he is more ready still to show mercy; his mercy in election makes him justify, adopt, glorify; one act of mercy engages God to more. A parent's love to his child makes him always giving.

[9] All the mercy in the creature is derived from God, and is but a drop of this ocean. The mercy and pity a mother has to her child is from God; he that puts the milk in her breast, puts the compassion in her heart. God is called, 'The Father of mercies,' because he begets all the mercies in the world (2 Cor. 1:3). If God has put any kindness into the creature, how much kindness is in him who is the Father of mercy!

[10] As God's mercy makes the saints happy, so it should make them humble. Mercy is not the fruit of our goodness, but the fruit of God's goodness. Mercy is an alms that God bestows. They have no cause to be proud that live upon the alms of God's mercy. 'If I be righteous, yet will I not lift up my head' (Job 10:15): all my righteousness is the effect of God's mercy, therefore I will be humble and will not lift up my head.

[11] Mercy stays the speedy execution of God's justice. Sinners continually provoke God, and make 'the fury come up on his face' (Ezek. 38:18). Whence is it God does not presently arrest and condemn them? It is not that God cannot do it, for he is armed with omnipotence, but it is from his mercy. Mercy gets a reprieve for the sinner, and stops the speedy process of justice. God would, by his goodness, lead sinners to repentance.

[12] It is dreadful to have mercy as a witness against any one. It was sad with Haman when the queen herself accused him (Esther 7:6). So will it be when this queen of mercy shall stand up against a person and accuse him. It is only mercy that saves a sinner; how sad then to have mercy become an enemy! If mercy be an accuser who shall be our advocate? The sinner never escapes hell when mercy draws up the indictment!

I might show you several species or kinds of mercy; as preventing mercy, sparing mercy, supplying mercy, guiding mercy, accepting mercy, healing mercy, quickening mercy, supporting mercy, forgiving mercy, correcting mercy, comforting mercy, delivering mercy, crowning mercy; but I shall speak of,

II. The qualifications or properties of God's mercy.

[1] God's mercy is free. To set up merit is to destroy mercy. Nothing can deserve mercy, because we are polluted in our blood; nor force it. We may force God to punish us, but not to love us. 'I will love them freely' (Hos. 14:4). Every link in the chain of salvation is wrought and interwoven with free grace. Election is free. 'He hath chosen us in him, according to the good pleasure of his will' (Eph. 1:4). Justification is free. 'Being justified freely by his grace' (Rom. 3:24). Salvation is free. 'According to his mercy he saved us' (Titus 3:5). Say not then, I am unworthy; for mercy is free. If God should show mercy to such only as are worthy, he would show none at all.

[2] God's mercy is an overflowing mercy; it is infinite. 'Plenteous in mercy' (Ps. 86:5). 'Rich in mercy' (Eph. 2:4). 'Multitude of mercies' (Ps. 51:1). The vial of wrath drops, but the fountain of mercy runs. The sun is not so full of light as God is of mercy. God has morning mercies. 'His mercies are new every morning' (Lam. 3:23). He has night mercies. 'In the night his song shall be with me' (Ps. 42:8). God has mercies under heaven, which we taste; and in heaven, which we hope for.

[3] God's mercy is eternal. 'The mercy of the Lord is from everlasting to everlasting' (Ps. 103:17). 'His mercy endureth for ever,' is repeated twenty-six times in one psalm (Ps. 136). The souls of the blessed shall be ever bathing themselves in this sweet and pleasant ocean of God's mercy. God's anger to his children lasts but a while, 'but his mercy lasts for ever' (Ps. 103:9). As long as he is God he will be showing mercy. As his mercy is overflowing, so it is everflowing.

Use one: We are to look upon God in prayer, not in his judgment robes, but clothed with a rainbow full of mercy and clemency. Add wings to prayer. When Jesus Christ ascended up to heaven, that which made him go up thither with joy was, 'I go to my Father;' so that which should make our hearts ascend with joy in prayer, is, 'We are going to the Father of mercy, who sits upon the throne of grace.' Go with confidence in this mercy; as when one goes to a fire, not doubtingly, saying, perhaps it will warm me, perhaps not.

Use two: Believe in his mercy. 'I will trust in the mercy of God for ever' (Ps. 52:8). God's mercy is a fountain opened. Let down the bucket of faith and you may drink of this fountain of salvation. What greater encouragement to believe than God's mercy? God counts it his glory to be scattering pardons; he is desirous that sinners should touch the golden sceptre of his mercy and live. This willingness to show mercy appears two ways:

(1) By entreating sinners to come and lay hold on his mercy, 'Whosoever will, let him come, and take the water of life freely.' Mercy woos sinners, it even kneels down to them. It were strange for a prince to entreat a condemned man to accept of pardon. God says, 'Poor sinner, suffer me to love thee, be willing to let me save thee.'

(2) By his fulness when sinners lay hold on his mercy. What is God the better whether we receive his mercy or not? What is the fountain profited that others drink of it? Yet such is God's goodness, that he rejoices at the salvation of sinners, and is glad when his mercy is accepted.

When the prodigal son came home the father was glad, and made a feast to express his joy; so, God rejoices when a poor sinner comes in, and lays hold of his mercy. What an encouragement is here to believe in God! He is a God of pardons (Neh. 9:17). Mercy pleases him (Micah 7:18). Nothing prejudices us but unbelief. Unbelief stops the current of God's mercy from running. It shuts up God's bowels, closes the orifice of Christ's wounds, so that no healing virtue will come out. 'He did not many mighty works there, because of their unbelief' (Matt. 13:58). Why dost thou not believe in God's mercy? Do thy sins discourage thee? God's mercy can pardon great sins, nay, because they are great (Ps. 25:11). The sea covers the rocks as well as the sands. Some that had a hand in crucifying Christ found mercy. As far as the heavens are above the earth, so far is God's mercy above our sins (Is. 45:9). What will tempt us to believe, if not the mercy of God?

Use three: Take heed of abusing the mercy of God. Suck not poison out of the sweet flower of God's mercy. Think not that because God is merciful, you may go on in sin; this is to make mercy your enemy. None might touch the ark but the priests, who by their office were more holy; so none may touch the ark of God's mercy but such as are resolved to be holy. To sin because mercy abounds is the devil's logic. He that sins because of mercy, is like one that wounds his head because he has a plaster. He that sins because of God's mercy, shall have judgment without mercy. Mercy abused turns to fury. 'If he bless himself, saying, I shall have peace though I walk after the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, but the anger of the Lord, and his jealousy, shall smoke against that man' (Deut. 29:19, 20). Nothing is sweeter than mercy, when it is improved; nothing fiercer, when it is abused; as nothing is colder than lead when taken out of the mine, and nothing more scalding when it is heated. Nothing is blunter than iron, yet nothing is sharper when it is whetted. 'The mercy of the Lord is upon them that fear him' (Ps. 103:17). Mercy is not for them that sin and fear not, but for them that fear and sin not. God's mercy is a holy mercy; where it pardons it heals.

What shall we do to be interested in God's mercy?

(1) Be sensible of your wants, See how much you stand in need of pardoning, saving mercy. See yourselves orphans. 'In thee the fatherless find mercy' (Hos. 14:3). God bestows the alms of mercy only on such as are indigent. Be emptied of all opinion of self-worthiness. God pours the golden oil of mercy into empty vessels.

(2) Go to God for mercy. 'Have mercy upon me, O God' (Psalm 51:1). Put me not off with common mercy that reprobates may have; give me not only acorns but pearls; give me not only mercy to feed and clothe me, but mercy to save me; give me the cream of thy mercies; Lord! let me have mercy and lovingkindness. 'Who crowneth thee with lovingkindness and tender mercies' (Ps. 103:4). Give me such mercy as speaks thy electing love to my soul. Oh pray for mercy! God has treasures of mercy; prayer is the key that opens these treasures; and in prayer, be sure to carry Christ in your arms, for all the mercy comes through Christ. 'Samuel took a sucking lamb' (1 Sam 7:9); carry the lamb Christ in your arms, go in his name, present his merits; say, Lord! here is Christ's blood, which is the price of my pardon; Lord! show me mercy, because Christ has purchased it. Though God may refuse us when we come for mercy in our own name, yet he will not when we come in Christ's name. Plead Christ's satisfaction, and this is an argument that God cannot deny.

Use four: Such as have found mercy are exhorted to three things. (1) To be upon Gerizim, the mount of blessing and praising. They have not only heard the King of heaven is merciful, but they have found it so; the honeycomb of God's mercy has dropped upon them; when in wants, mercy supplied them; when they were nigh unto death, mercy raised them from the sick-bed; when covered with guilt, mercy pardoned them. 'Bless the Lord, O my soul, and all that is within me, bless his holy name' (Ps. 103:1). Oh how should the vessels of mercy run over with praise! 'Who was before a persecutor, and injurious; but I obtained mercy' (1 Tim. 1:13). I was bemiracled with mercy; as the sea overflows and breaks down the banks, so the mercy of God broke down the banks of my sin, and mercy sweetly flowed into my soul. You that have been monuments of God's mercy, should be trumpeters of praise; you that have tasted the Lord is gracious, tell others what experiences you have had of God's mercy, that you may encourage them to seek to him for mercy. 'I will tell you what God hath done for my soul' (Ps. 66:16); that when I found my heart dead, God's Spirit came upon me mightily, and the blowing of that wind made the withering flowers of my grace revive. Oh tell others of God's goodness, that you may set others blessing him, and that you may make God's praises live when you are dead.

(2) To love God. Mercy should be the attraction of love. 'I will love thee, O Lord, my strength' (Ps. 18:1). The Hebrew word for love signifies love out of the inward bowels. God's justice may make us fear him, his mercy makes us love him. If mercy will not produce love, what will? We are to love God for giving us our food, much more for giving us grace; for sparing mercy, much more for saving mercy. Sure that heart is made of marble, which the mercy of God will not dissolve in love. 'I would hate my own soul,' says Augustine, 'if I did not find it loving God.'

(3) To imitate God in showing mercy. As God is the Father of mercy, show yourselves to be his children, by being like him. Ambrose says, 'The sum and definition of religion is, Be rich in works of mercy, be helpful to the bodies and souls of others. Scatter your golden seeds; let the lamp of your profession be filled with the oil of charity. Be merciful in giving and forgiving. "Be ye merciful, as your heavenly Father is merciful."'

Ch 12: The Truth of God

The next attribute is God's truth. 'A God of truth and without iniquity; just and right is he' (Deut. 32:4). 'For thy mercy is great unto the heavens, and thy truth unto the clouds' (Ps. 57:10). 'Plenteous in truth' (Ps. 86:15).

I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype of truth. There is nothing true but what is in God or comes from God.

II. God's truth, as it is taken from his veracity in making good his promises. 'There hath not failed one word of all his good promise' (1 Kings 8:56). The promise is God's bond; God's truth is the seal set to his bond.

There are two things to be observed in the promises of God to comfort us. [1] The power of God, whereby he is able to fulfil the promise. God has promised to subdue our corruption. 'He will subdue our iniquities' (Micah 7:19). Oh, says a believer, my corruption is so strong, that I am sure I shall never get the mastery of it. Abraham looked at God's power. 'Being fully persuaded that what God had promised he was able to perform' (Rom. 4:21). He believed that God, who could make a world, could make dry breasts give suck. It is faith's support that there is nothing too hard for God. He that could bring water out of a rock is able to bring to pass his promises.

[2] The truth of God in the promises. God's truth is the seal set to the promise. 'In hope of eternal life, which God that cannot lie hath promised' (Titus 1:2). Eternal life, there is the sweetness of the promise: God which cannot lie, there is the certainty of it. Mercy makes the promise, truth fulfils it. God's providences are uncertain, but his promises are the 'sure mercies of David' (Acts 13:34). 'God is not a man that he should repent' (1 Sam. 15:29). The word of a prince cannot always be taken, but God's promise is inviolable. God's truth is one of the richest jewels of his crown, and he has pawned it in a promise. 'Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure' (2 Sam. 23:5). Although my house be not so, that is, though I fail much of that exact purity the Lord requires, yet he has made with me an everlasting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things and sure. 'The elements shall melt with fervent heat;' but this covenant abides firm and inviolable, being sealed with the truth of God. Nay, God has added to his word his oath, wherein he pawns his being, life, and righteousness to make good the promise (Heb. 6:17). If as often as we break our vows with God, he should break promise with us, it would be very sad; but his truth is engaged in his promise, therefore it is like the law of the Medes and Persians, which cannot be altered. 'We are not,' says Chrysostom, 'to believe our senses so much as we are to believe the promises.' Our senses may fail us, but the promise cannot, being built upon the truth of God. God will not deceive the faith of his people, nay, he cannot. 'God, who cannot lie, hath promised;' he can as well part with his Deity as his verity. God is said to be abundant in truth (Ex. 34:6). What is that? If God has made a promise of mercy to his people, he will be so far from coming short of his word that he will be better than his word. He often does more than he has said, never less. He is abundant in truth.

(1) The Lord may sometimes delay a promise, but he will not deny. He may delay a promise. God's promise may lie a good while as seed under ground, but at last it will spring up into a crop. He promised to deliver Israel from the iron furnace, but this promise was above four hundred years in travail before it brought forth. Simeon had a promise that he should not depart hence, 'till he had seen the Lord's Christ,' (Luke 2:26), but it was a long time first, but a little before his death, that he did see Christ. But though God delay the promise, he will not deny. Having given his bond, in due time the money will be paid.

(2) God may change his promise, but he will not break it. Sometimes God changes a temporal promise into a spiritual. 'The Lord shall give that which is good' (Ps. 85:12); which may not be fulfilled in a temporal sense, but a spiritual. God may let a Christian be cut short in temporals, but he makes it up in spirituals. If he does not increase the basket and the store, he gives increase of faith, and inward peace. Here he changes his promise, but he does not break it, he gives that which is better. If a man promises to pay me in farthings, and he pays me in a better coin, as in gold, he does not break his promise. 'I will not suffer my faithfulness to fail' (Ps. 89:33). In the Hebrew it is, to lie.

How does it consist with the truth of God, that he will have all to be saved, and yet some perish? (1 Tim. 2:4)?

Augustine understands it, not of every individual person, but some of all sorts shall be saved. As in the ark, God saved all the living creatures; not every bird or fish was saved, for many perished in the flood; but all, that is, some of every kind were saved; so he will have all to be saved, that is, some of all nations.

It is said, Christ died for all. 'He is the Lamb of God that takes away the sins of the world' (John 1:29). How does this consist with God's truth, when some are vessels of wrath (Rom. 9:22)?

(1) We must qualify the term world. The world is taken either in a limited sense, for the world of the elect; or in a larger sense, for both elect and reprobates. 'Christ takes away the sins of the world,' that is, the world of the elect.

(2) We must qualify also Christ's dying for the world. Christ died sufficiently for all, not effectually. There is the value of Christ's blood, and the virtue. Christ's blood has value enough to redeem the whole world, but the virtue of it is applied only to such as believe. Christ's blood is meritorious for all, not efficacious. All are not saved, because some put away salvation from them, as in Acts 13:46, and vilify Christ's blood, counting it an unholy thing (Heb. 10:29).

Use one: The truth of God is a great pillar for our faith. Were not he a God of truth, how could we believe in him? Our faith were fancy; but he is truth itself, and not a word which he has spoken shall fall to the ground. 'Truth is the object of trust.' The truth of God is an immovable rock, on which we may venture our salvation. 'Truth faileth' (Is. 59:15). Truth on earth does, but not truth in heaven. God can as well cease to be God, as cease to be true. Has God said, he 'will do good to the soul that seeks him' (Lam. 3:25), and he will 'give rest to the weary' (Matt. 11:28)? Here is a safe anchor-hold, he will not alter the thing which is gone out of his lips. The public faith of heaven is engaged for believers. Can we have better security? The whole earth hangs upon the word of God's power, and shall not our faith hang upon the word of God's truth? Where can we rest our faith but upon God's faithfulness? There is nothing else we can believe in but the truth of God. To trust in ourselves is to build upon quicksands; but the truth of God is a golden pillar for faith to stay upon. God cannot deny himself. 'If we believe not, yet he abideth faithful: he cannot deny himself' (2 Tim. 2:13). Not to believe God's veracity, is to affront God. 'He that believeth not, hath made God a liar' (1 John 5:10). A person of honour cannot be more affronted or provoked, than when he is not believed. He that denies God's truth makes the promise no better than a forged deed; and can there be a greater affront offered to God?

Use two: If God is a God of truth, he is true to his threatenings. The threatenings are a flying roll against sinners. God has threatened to 'wound the hairy scalp of every one that goes on still in his trespasses' (Ps. 68:21). He has threatened to judge adulterers (Heb. 13:4). To be avenged upon the malicious (Ps. 10:14). 'Thou beholdest mischief and spite, to requite it with thine own hand;' and to 'rain fire and brimstone upon the sinner' (Ps. 11:6). God is as true to his threatenings as to his promises. To show his truth he has executed his threatenings, and let his thunderbolts of judgment fall upon sinners in this life. He struck Herod in the act of his pride. He has punished blasphemers. Olympius, an Arian bishop, reproached and blasphemed the blessed Trinity, and immediately lightning fell down from the heaven upon him and consumed him. Let us fear the threatening that we may not feel it.

Use three: Is God a God of truth? Let us be like God in truth. (1) We must be true in our words. Pythagoras being asked what made men like God, answered, 'When they speak truth.' It is the note of a man that shall go to heaven. 'He speaketh the truth in his heart' (Ps. 15:2). Truth in words is opposed (1) To lying. 'Putting away lying, speak every one truth to his neighbour' (Eph. 4:24). Lying is when one speaks that for truth which he knows to be false. A liar is most opposite to the God of truth. There are, as Augustine says, two sorts of lies. An officious lie, when a man tells a lie for his profit; as, when a tradesman says his commodity cost him so much, when perhaps it did not cost him half so much. He that will lie in his trade shall lie in hell. A jesting lie, when a man tells a lie in sport, to make others merry, and goes laughing to hell. He who tells a lie makes himself like the devil. 'The devil is a liar, and the father of it' (John 8:44). He deceived our first parents by a lie. Some are so wicked, that they will not only speak an untruth, but will swear to it; nay, they will wish a curse upon themselves, if that untruth be not true. I have read of a woman, one Anne Marie, who in 1575, being in a shop, wished that she might sink if she had not paid for the wares she took, and fell down speechless immediately and died. A liar is not fit to live in a commonwealth. Lying takes away all society and converse with men. How can you converse with a man when you cannot believe what he says? Lying shuts men out of heaven. 'Without are dogs, and whosoever loveth and maketh a lie' (Rev. 22:15). As it is a great sin to tell a lie, so it is a worse sin to teach a lie. 'The prophet that teacheth lies' (Is. 9:15). He who broacheth error teacheth lies; he spreads the plague; he not only damns himself, but helps to damn others. (2) Truth in words is opposed to dissembling. The heart and tongue should go together, as the dial goes exactly with the sun. To speak fair to one's face, and not to mean what one speaks, is no better than a lie. 'His words were smoother than oil, but war was in his heart' (Ps. 55:21). Some have an art to flatter and hate. Jerome, speaking of the Arians, says, 'they pretended friendship, they kissed my hands, but plotted mischief against me.' 'A man that flattereth his neighbour, spreadeth a net for his feet' (Prov. 29:5). Impia sub dulci melle venena latent [Cruel poison can be hidden under sweet honey]. Falsehood in friendship is a lie. Counterfeiting friendship is worse than counterfeiting money.

(2) We must be true in our profession of religion. Let practice go along with profession. 'Righteousness and true holiness' (Eph. 4:24). Hypocrisy in religion is a lie. The hypocrite is like a face in a glass, which is the show of a face, but no true face. He makes show of holiness, but has no truth in it. Ephraim pretended to be that which he was not; and what says God of him? 'Ephraim compasseth me about with lies' (Hos. 11:12). By a lie in our words we deny the truth; by a lie in our profession we disgrace it. Not to be to God what we profess is telling a lie; and the Scripture makes it little better than blasphemy. 'I know the blasphemy of them that say they are Jews, and are not' (Rev. 2:9). Oh! I beseech you, labour to be like God. He is a God of truth. He can as well part with his Deity as his verity. Be like God, be true in your words, be true in your profession. God's children are children that will not lie (Is. 63:8). When God sees 'truth in the inward parts,' and 'lips in which is no guile,' he sees his own image, which draws his heart towards us. Likeness produces love.