THE ATTRIBUTES OF GOD Unfolded, and Applied.  
Wherein are handled The 

1 Life Of GOD.  
2 Perfection Of GOD.  
3 Holiness Of GOD.  
4 Benignity Of GOD.  
5 Mercy Of GOD.  
6 Truth Of GOD.  
7 Wisdom Of GOD.  
8 Power Of GOD.  
9 Justice Of GOD.  
10 Love Of GOD.  
11 Hatred Of GOD.  
12 Anger Of GOD.  
13 Independency Of GOD.  
14 Simplicity Of GOD.  
15 Eternity Of GOD.  
16 Infiniteness Of GOD.  
17 Immutability Of GOD.  
18 Immensity Of GOD.    
Delivered in sundry SERMONS, at Tavistocke in Devon: By THOMAS LARKHAM, Preacher of the Word of God, and Pastor of the Congregation there.  
Divided into Three Parts.  They that know thy Name will put their trust in thee, Psal: 9.10. 
LONDON: Printed for Francis Eglesfield, and are to be sold at the S in Paul's Churchyard. 1656.   

Dignissimis & Reverendis Theologiae in Academia CANTABRIGIENSI Professoribus, gratiam & pacem in Christo sempiternam.  
NEque tanti sunt (viri amplissimi) chartae meae, neque author ego, pauperrimus, indoctus & mere edentulus, vix ulli noto notus; ut votis undiquaque dignissimis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornatissimis, illas vel me ipsum commendare aut praesentare praesumerem. Et videar forte praefrictae frontis & oris nimium impudentis vos inani meo Epistolio turbare. Sed quoniam, cum me, quamplurimis Dei boni & patris mei in Jesus Christo beneficiis & benedictionibus refertum, & a multis & magnis meis inimicis liberatum, componerem, ut ea quae de hoc omnipotenti, omniscio & incomprehensibili Jehova persensissem, publice & palam docerem & evulgarem; in veni tot & tanta doctissimorum auribus non indigna, religios●ssimorum cordibus valde consolatoria, & omnibus Christianis cujuscunque gradus ordinis & conditionis tam utilia; ut non potui, tot & tanta gloriosa, paucis verbis comprehendere; quin ut ab uno ad alterum Dei optimi maximi attributum procederem, manu quasi de Coelo porrecta, perductus fui. Et cum tandem totum annum de his sequentibus Octodecem Dei divinis nominibus sive attributis consumsissem, eaque in Ecclesia parochiali (ut dicunt) Tavistocensi apud Devonienses multis praelectionibus fin●ssem; partim ex rogatu auditorum benevolorum, partime● opprobriis, convitiis & calumnii: mate volorum quorundum in Theologia Tyronum provocatus, me ipsum & hoc qualecunque opus, levidense satis (fateor) & tenuiculum, Ecclesiae Christi prostituere decrevi. Quod & (ut videtis) feci tandem. Et quamvis longe infra gravitatem vestram & dignitatem subsidere scio, spero tamen▪ ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestram veniam potius quam ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censuram me habiturum. Homuncionibus ingenii prurientis placere non desidero? 
Plutarch: vita Alexandri  nec Momo nec Zoilo displicere curo. Regium est audire malè quum bene facias, inquit Rex ille magnus: ideoque obtrectatores maledicos non moror. Tribunal vestro (gravissimi patres) hunc tractatum humiliter, non tam ad docendum vos, quam ad corrigendum a vobis, praesento. Verberent me homines audaciae calumnia, modo vos me benigne ubi lapsus fui corripiatis & retundatis. Errare possum, haereticus esse nolo, spero hanc Academiam (Deus aspiret hoc votum) in perpetuum pulchrae protis parentem fore, & invictos pugiles veritatis in promptu semper hahituram. Deus vos dirigat in viam suam sicut jam & olim, & ab omni errore sartos tectosque servet. Hoc unum in votis restat, ut audaciae meae parcatis, & in bonam partem accipere dignemini hoc observantiae testimonium Pusilli, almae matris Cantabrigiensis quondam alumni, & dignitates vestras semper plurimum honorantis.  
E musaeolo meo Tavistocensi in Comitatu Devon. T: L.   


Ad amicum & fratrem suum reverendum in Domino, authorem hujus operis.  

Thomas Larkamius  
— At hamo  
Sim klarus.—   

QVid si non alio sim Nomine klarus? at hamo  
Sim clarus, mihi sat nominis illud erit.  
Larkhamus si sim, si sim 
* Diu vixit Oppidi hujus nominis in Comitatu Devon.  Northamus ab hamo  
Gloria quaerenda est, non aliunde, mihi.  
Det Deus ut faelix semper mihi pendeat hamus,  
Quo possim pisces carpere Christe tuos.  
Sint aliis alii donis (nil renuo) clari,  
 mihi fit faelix hamus, id ipse precor.   
J: W.   

Ejusdem.  
Currenti calamo parcat Larkhamus, & hamo  
(Si mea vota valent) clarior esse queat.  
(Si mea quid valeant vota) beatus erit.   

Ejusdem, Anagr. aliud. L. & k omissis  

Thomas Larkhamius.  
Hamo artis hamus—   

HAmo artis Christi precor (oh!) jungatur ut hamus,  
Ars humana Dei fulta sit arte precor.  
Hamus erat Petro, nihil at cepisset, ab alto  
Ni servo Dominus suppeditasset opem.  
Jactus at ille semel, Christo mandante (quis unquam  
Crederet?) innumeris piscibus actus erat.  
Sic Larkhame tuo si Christi jungitur hamus,  
Ars divina arti si quoque juncta tuae,  
Innumeros capies (mihi credito) nec mora, pisces,  
Hamus ut immensa mole gravatus erit.  
Ergo preces precibus jungantur, ut hamus ab hamo  
Divino humanus vim sibi quaerat.   
AMEN    

To the Reader whomsoever.  
ALthough (so far as I know mine own deceitful heart) I differ with none but such as differ with Christ; yet are there many differences between me and many, even some of them such as are eminently holy. And many times I am apt to think that they do not deal well with me, nor as it becometh christians: yea sometimes I express so much, but it little moveth discourse of them, for the Lord hath hid me from them; it would be to me even an heart-breaking affliction, were it not that my hope is that God will uncover me again in due time, and give me favour in the eyes of his excellent ones, in whom is all my delight. This following Treatise is the substance of divers Sermons preached by me in a time of great troubles, when innumerable evils came upon me, which much dejected me: I confess I wanted a Luther to chide me; for that holy champion writing to Melancthon a godly learned man, yet too much dejected, hath these words, I vehemently hate those most miserable cares, wherewith thou art even consumed; it is not the greatness of the cause, but of our unbelief; if the cause be false, let us give it over, if true, why do we make him, (to wit, God) a liar in so great promises? strive against thyself the greatest enemy, etc. and although the difference be great between him and me, and (as many whom I cannot but love and honour may think) between his cause and mine; yet I humbly crave leave to affirm that it is evident to me it is the same, though not by me so well, discreetly, & inoffenssively managed. For much of trouble comes by my differing in judgement from some, whose lives I cannot tax; and although they do mine; yet if hear-say and jealousies did not too much prevail, and men would take up no more for truth than what is proved, I would stand higher in the hearts of some (I am confident) then now I do. But for the greater part of mine enemies (which are to me yet far less grievous) they are the profane and ungodly, which are enemies to all such as truly fear God.  
If it should be the will of my gracious Father to call me out of this mortal life, as things now stand with me and concerning me, I should not die esteemed, nor much regarded by such as have been my great friends formerly, and shall by me still be numbered among the best of men. It is not my lot alone to be less beloved of such as were best loved of me. God will slain the pride of flesh: Nos quoque flor●imus. I make of that Distich written to famous Bishop Jewel: 
Olim discipulus mihi parve Juelle, fuisti.  
Nunc ero discipulus te renuente, tenus.   
'tis pretty (for all that) to see how gravely some young men (born since the Lord put me in the Ministry first) do carry themselves. Surely the British British Priests mentioned by Bede, would be ready to think and say of them as the old Eremite had taught them concerning Austin the Monk, sent over by the Pope to reduce the Clergy of England to the Romish yoke: But I hope the Lord will keep me from a discontented spirit, and envious eye. Though I am low and under many afflictions, yet blessed be God that it goeth so well with his people for the generality as it doth, and with the public. The consideration of that I trust, will quiet my grumbling soul, and swallow up my private afflictions, which are many, & have been of so long continuance, and are like to continue so long as any limb or part of Antichrist (though but his little toe) remaineth. But come what will, my mercies are, will be more than my afflictions, yet I wish mine advanced (once I durst call them) brethren, would not be too rigid beyond rule. Arbitrary power hath not stood long in any; let laws be observed towards us as we are Commoners, and Christ's rules as we are Christians and Brethren; and then some others as well as I, that have shared in the common afflictions of God's people, and the common wealth; and have been in the number of instruments made use of by God in the day of jacobs' trouble; shall find fairer dealing than we do. It is not meant that the earth should cover our blood, or you wink at our sins; but that you would not make your selves wiser than known wholesome Laws, nor more righteous in matters of religious concernment, than the perfect rule of Christians, the Scriptures of God do require and warrant you in. I confess it was very grievous to me, that had been so tossed from post to pillar, in the time of the Prelacy, put into Star-chamber and High-Commission at one time. A Petition delivered to the Kings own hand against me with twenty four terrible Articles annexed, importing Faction, Heresy, Witchcraft, Rebellion and treason: Articles in the consistory at Exeter, at the same time under a suit of pretended slander for reproving an atheistical wretch, by that name of Atheist at the same time: Purssevants, or messengers, one upon the back of another, no less than five at several times: Now when the Lord had given his people rest, and advanced some to places of power, to be dealt withal more illegally and irregularly then in those sad times before hinted. But I confess it was by such as either than were in their Coats, or under the Schoolmasters Ferula; or daubing with untempered mortar, and serving the times, if they were then come into the world in employments. How dost thou my Brother? and Hail Master, cannot choose but run in my mind, when I consider how one Cringed to me, and after thanked me for my pains I took upon an occasion, etc. and yet secretly had an information of above twelve years' age, to make me Odious: O my God, lay it not to his charge: And although I have not so great a portion in wealth or honour, as many (once far below me) have attained unto; yet I acknowledge God is aforehand with ●e abundantly. I have swimmed through a sea of mercies, and shall not that Ocean swallow a few discourteous deal? This God (whom I here hold forth under such glorious attributes as the Scripture gives him) is my God, and was my (iminently godly) Fathers God, even while he lived, and I have great cause to say, he is already my children's God, and I trust will be the God of (not only) them, but their children also, even so, Amen.  
This Treatise, comes under many disadvantages unto the view of the reader. Notes taken, of what was publicly preached, only over-looked by me, the looked and over-seen Author; in nothing more (in a manner) then in suffering such notes to be made public in such a queasy stomached age: delivered by me unworthy creature, as God gave in. Badly written out for the Press, which hath caused mistakes of one word for another very often, besides mispointings and mistakes of letters, (which I much weigh not, because such faults are as easily amended as espied: I myself at my home, many scores of miles, whiles it was printing, so that I could not view the sheets as they came out of the Press: what shall I say; Infaelix, habitum temporis hujus, habet: it comes forth in an habit suitable to the Author's present condition; I am contented to be a sufferer in Printing, as well as in Preaching. And yet I am of an opinion some will get some good; and may make use of this rough-hewed untrimed piece: There was great calling upon me for it, by many that heard it, before I could be persuaded to give it a let-passe: And now that it is abroad, God grant, that no spirit of prejudice against the Author's person, may hinder the profiting any reader hereof; It is a subject I confess, some have written of already, which yet I saw not (all at least) until mine was finished: And I perceive I have rambled in a method of mine own, being very apt to step aside to speak with any God sends my spirit unto in my preaching: as the reader will quickly perceive. But 'tis as ' 'tis. Quod factum est infectum fieri nequis. Charge not on me the mistaken words or sentences, the mispointings and faults in Orthography, which abound, but correct with thy Pen, or cover with thy candid ingenuity, what thou findest amiss: As for such, as are ready to deprave the labours of others, though they cannot or will not produce better of their own: I wish them better spirits; without paying so dear for their follies as I have for mine. And so I commend this Treatise to God's blessing and thy favour; And if thou wilt needs have low thoughts of it, or of the Author, know that thou comest too late to be the first in order of that sort of men, among whom is first and chiefest already.  
Tho. Larkham.   

The Contents of the First Part, the chief Points handled therein.  

The first ATTRIBUTE. The Life of God.  
THat the Attributes of God are either communicable or incommunicable, and the Author's intent to speak only of the first. page 1.  
Of communicable attributes something analogical is found in the creature. ibid.  
The essence of God made out by them from effects and workings. ibid.  
These attributes are not in God accidents, etc. ibid.  
Way made to the text taken out of Heb. 3.12. page 2  
That an evil heart of unbelief, is the fountain of all evil ibid.  
That faith is a divine grace, that doth submit to the command of believing, and doth give glory to God, page 3.  
That a heart possessed with unbeleif, is an evil heart and causeth men to departed from the living God, ibid.  
That all creatures are present with God; and in what sense unbelievers depart from God, ibid.  
There are two sorts of performances, and three sorts of positive duties 4.  
Not to come to Christ, is to departed from Christ, ibid.  
That God is a living God and in what respect, 4.5.  
There are three sorts of quick or living creatures, ibid.  
That the reasonable soul doth live out of the body, 7.  
What an Angel is, ibid.  
What life is in God and what is understood in him thereby, 8.  
That no words are full enough to set out the nature of God 9  


Things or Properties about and of the life of God.  
1 Life not attributed to God and creatures univocally, but analogically.  
2 God hath life complete, nothing is wanting to his life.  
3 He hath life of himself, yea the very nature of life, not only the life of operation, which creatures also have.  
4 No end propounded to God by another in his life.  
5 Every thing understood is life in God.  
6 Gods life infinitely transcends the life of creatures.  
7 Gods life is best to be known by negation. 9, 10, 11.    
Uses of this doctrine of the life of God. 13.  
Use 1. That he is worth the coming unto and keeping. ib.  
It is here showed what it is to draw near unto and remain with the living God. 14.  
Use 2. That life is of precious account with God, and that it is a great sin to abuse it. 15.  
That such abuse life, as, 

1. Neglect to save it in regard of themselves or others.  
2. Such as destroy life in regard of themselves or others. ibid.    
That men are negligent of their own life by 

1. Carelessness to avoid dangers.  
2. Idleness and laziness.  
3. covetousness of the life of others▪ both Corporal and Spiritual. p. 16.    


That life is destroyed,  
1. By violent rushing upon dangers.  
2. By immoderate eating, and drinking, and surfeiting.  
3. By satisfying libidinous desires.  
4. By wicked practices casting them into the hand of the Magistrate.  
5. By an unquiet restless spirit.  
6. From a principle of Idolatry or Superstition.  
7. By active malice.  
8. By over earnestness to avoid troubles.  
9 Upon disapointment of hope by grief. p. 17, 18, 19, 20.    
That men abuse life, not only in regard of their bodies and temporal enjoyments but in regard of their souls. p. 21.  
That they are to be reproved that abuse the lives of others both of their bodies and sou●● 〈…〉 this is done, ibid.  
Use. 3. That it is a worthy thing 〈…〉 life, ibid.  
Use. 4. To be careful of life 

our own  
others.  
of the body  
of the soul   Pag. 22.  
Three Motives to move hereunto, Page. 22. 23.  
The second proposition that life is a communicable Attribute, and divers Uses made of it  
1. That men be thankful and live to the glory of God. p. 24.  
2. Not to vex ourselves with carking and caring.  
3. To take notice of this benefit and improve it, and here are three Motives. 

1. It is just.  
2. It is necessary  
3. It is profitable.   p. 25, 26.  


Three ways life improved to God's glory,  
1. By shunning sin and sinful ways. ib.  
2. By setting ourselves to the works of holiness and righteousness. 27  
3. To provoke others to good works. ibid.    
The third Proposition that God in this attribute of life is infinite and incomprehensible. ibid.  
Reasons, 

1. His life is independent.  
2. It is his whole essence,  
3. In respect hereof, he is eternal.   28.  
Use 1. No want in God  
2. God can give life both 

Temporal,  
Eternal.    
3. Admire God's excellency in this Attribute of 

To be humble, lively in service, and to rely upon him, p. 29     

The Second Attribute. Is the Perfection or natural Goodness of God.  
THat Goodness is either created or increated, page 30.  
That in God it signifies 

Natural goodness,  
Moral goodness,  
and beneficence or bounty,   ibid.  
That the Text Exod. 33.19. is meant of God's natural goodness 31  
The dependency and interpretation of the words, 32.  
That goodness as it signifies perfection, is an attribute of God, 33.  
That this Attribute comprehends all other attributes, etc. ibid.  
Two arguments used to demonstrate this attribute of God, 34.  
Four Reasons out of Dyonisius, etc. ibid.  
Use 1. That God is the Author of all perfection, 35.  
Every Creature is good 

By Creation,  
By Ordination.   36  
The nature of sin lieth not in the action, but in the manner, 37  
God is the Creator and Ordainer of every action, whether it be good or evil. ibid.  
Use 2. This truth is to be treasured up, admirable effects will follow, 38  
He that sees God's perfections must need run to him, ibid.  
Use 3. woe to such as seek not to this perfection for happiness, ib.  
Use 4. Learn to build handsomely upon this ground, 39  
That this attribute is communicable, 41  
That perfection in a strict sense is that to which nothing can be added, 42  
Use 1. That all things in the world are good, 43  
Use 2. Let none find fault with the works of God, ibid.  
Use 3. Go to God for all goodness and perfection, 44.  
That God is Infinite and incomprehensible in goodness, 45  
Use 1. Take heed how ye meddle with this perfect God, ibid.  
Use 2. None hath done any thing for the Lord, but by himself, 46  
Use 3. See the folly of such as seek happiness from creatures, ibidem  
Use 4. Comfort to such as have made perfection their portion, 47.   

The Third Attribute. The Holiness of God.  
THat a thing is said to be holy when it is separated from common use to the service of God, Page. 48.  
That (Secondly) holiness signifies purity, 49.  
None properly can be said to be holy in this life, 50.  
He is holy whose affections and manners agree to God's eternal Law, 51.  
That in both the acceptations of the word holy, holiness is a good ground of worshipping God, 52.  
Three propositions spoken of touching this Attribute, ibid.  
1. That holiness is an Attribute of God, ibid.  
That as wise actions come out of God's head, so holy ones come out of his heart, 53.  
That the reason we love God no more, is because we know him no better, ibid.  
God most conjoined to himself, must needs be holy, ibid.  
God is holy in regard of his purity, yet without regard to an eternal Law to be measured by, ibid.  
God said to be holy five manner of ways, among schoolmen, 54.  
What it is to be holy radically and objectively, ibid.  
What it is to be holy, exemplarily and formally, 55.  
God is holy in his works two manner of ways, ibid.  
All the actions of God proceed from a spirit of holiness, 56.  
The formality of Saints holiness is their love to God & Christ, ibid.  
God must needs hate sin, as contrary to his eternal Law, ibid.  
And as repugnant to his goodness, and how it is so repugnant. ibid.  
Four evidences of Gods hating sin, 57 58. 59  
God is holy causalty, as the fountain, &c ibid.  
God is the efficient formal exemplary and final cause of all, holiness in the creature, 59 60.  
Use. 1. Holiness not to be contemned, 61.  
Use. 2. God must needs delight in holy persons, 62.  
Use. 3. Such as would become acceptable to God must labour to become holy persons, ib.  
Motives to labour for holiness, 63.  
2. Doct. That holiness is communicable to mankind, 64.  
Reasons or arguments to make it good, ibid.  
Use 1. The true cause that many want holiness, is in themselves and not in God, 65  
Use. 2. Such as desires holiness may have it, etc. ibid.  
Use. 3. To provoke to holy desires and endeavours, with divers Motives besides this Doctrine, 66. etc. 

1. God commands it.  
2. Directs what to do to obtain it.  
3. Hath promised that they that ask shall have, etc.  
4. Without it we cannot see God.  
5. We have excellent Copies God and Christ.  
6. The Scriptures left to be a means of sanctification.  
7. We have many outward favours to allure us.    
Two means to be used 

1. Prayer,  
2. To study this Doctrine,   68  
That holiness is the renovation of the whole man.  
That secondly it is a giving up ourselves too God.  
That holiness is the better seen by its contrary the old man and the former conversation thereof.  
Where in the old man standeth many particulars Page. 69.  
Another (to wit, an eighth) Motive, to labour for holiness, 70.  
That holy men are the lest fearing men. ibid.  
Divers instances of the truth of his Motive, 71.  
That wicked men are called Magor Missabib. ibid.  
3. D. That God is infinitely and incomprehensibly holy, 72.  
Three reasons hereof: and Use. 1. That therefore men in seeking for holiness cannot exceed measure, ibid.  
Use. 2. That God will bear up holiness against all the world. 73.  
Use. 3. They that will imitate God must never stand at a stay in holiness.  
Fifth Motive to labour for more holiness, 74.75,  
The more holiness 

1. The more perfection.  
2. The more comfort.  
3. The more boldness.  
4. The more acquaintance with God.  
5. The more glory in heaven.     

The fourth Attribute The Benignity or useful goodness of God.  
THat Goodness, benignity, usefulness, is an attribute of God, p. 77.  
That God's goodness is communicated in a double sense, naturally to his only begotten son, freely unto creatures, 78.  
That although it be natural in God to be good, yet the acts of his goodness are free, 80.  
It is declared what the benignity of God is, 81.  
That there was but one necessary and natural act of greatness in God, to wit, the communicating of his whole essence to the son, ibid.  
God's goodness is 

General to all creatures.  
Special to mankind.  
Singular to his Church.   p. 81, 82.  
That no evil is comparable to that of being without Christ, nor no good, to the being in the number of redeemed ones, 84.  
Use. 1. That hurtful dispositions and michievous natures must needs be displeasing to God, because contrary to God's disposition. ibid.  
Use. 2. It must needs be pleasing to God, for men to be ready and willing to do good to every body, 85.  
To do good to all is to walk in the fear of God, 86.  
Use. 3. To stir up all to become like unto God, to be full of goodness. God is worth the imitating, ibid.  
Such as will approve themselves good men must make it their study how to be most profitable, this is a first advice, 86.87.  
Under this first direction are 2. things, 1. Not to take delight in sinfully practices and courses, 2. Not to take delight in others troubles and sorrows, 88  
A second direction to labour to be cured of froward dispositions, ibid.  
Five Motives to stir up to the doing of good. 

1. It is commanded.  
2. It is excellent.  
3. God will reward.  
4. The contrary threatened.  
5. It may be done, and this proportion may be had. p. 89.    
The second Doctrine, that goodness is a communicable attribute.  
Reasons or demonstrations 

it was communicated at first,  
it is restored in regeneration. 90  
it is commanded therefore. 91.    
Use. 1. That men are unuseful and mischievous, is not to be charged upon God. 92  
Use 2. Such as desire to be good, are in great possibility of it, ib.  
Use 3. Seek it at the hands of God by prayer, 93  
Motives upon this direction. 

Other directions given touching this matter. 94  
Three other Motives for conclusion of this Point, 95  
The third Doctrine, That God in goodness is Infinite and incomprehensible, ibid.    
Reasons 

1. God is Summum bonum,  
2. not subject to provocation  
3. He is not hindered from doing good to others by carking care, etc. 96.  
4. he is alsufficient every way. 97    
Use 1. No man alive hath cause to complain of God. ibid.  
Murmuring against God under afflictions condemned. 

3. Remedies given.  
1. to consider that sin causeth evils.  
2. other attributes must take place.  
3. evils befalling Saints are from the depth of goodness in God. ibid.    
Use 2. Sinners and distressed souls are encouraged to come to God. 98.  
5. Particulars named in the close of the point. 1. come away and taste that the Lord is gracious. 2. run to this infinite goodness in distresses. 3. be like unto God in doing good. 4. be like God in the extent of goodness. 5. especially to the Saints.   

The Fifth Attribute. The Mercy of God.  
THat mercy is Attributed to God, proved. p. 100  
What mercy is in man, showed at large. ib.  
Whether mercy be a distinct virtue from goodness and love. 101.  
Distinct definitions given of goodness, love and mercy, 102.  
That mercy in God signifieth, 

1. His inclination to show mercy.  
2. The effects of this inclination,   103  
Gods mercy is, 

general to all creatures,  
special to mankind,  
more special to the elect,   104  
Three things in the general mercy of God to creatures, ib.  
The mercies of God extended in this life reduced to 5. heads 105  
Rewarding, Pardoning, preventing, delivering, sparing, ib.  
Four degrees of sparing mercy in God, 

Not punishing at all, 106  
Deferring 107  
Moderation and rebates 107  
Groaning in whipping, 108    
That God spared not Christ at all, and why, showed in two Reasons, 109  
Divers effects and acts of mercy, 

1. the Incarnation of Christ, ib.  
2. the Revelation of God's mind by him, 111    
That the world was full of ignorance & sin, when Christ came, ib 

3. Christ given, a Copy for all good life and conversation, 112.  
4. Freedom 

from the guilt of sin, 113  
from liking & lying in sin, 114    
5. Freedom from eternal destruction, ib.  
6. The grace of Adoption, in which four Things are considered,    
The state God hath taken us from. 

The state to which he hath brought us.  
The good which thereupon we do expect.  
The means whereby this is effected. 115 

7. The benefits of all Christ's Merits, 116  
8. The pouring out of the spirit of grace, 117  
9 The sweetness of Ordinances, ibid.  
10. Particular vouchsafements, 118  
11. Communion with God, 116  
12. Life everlasting, ibid.      
Use 1. Then mankind is miserable, 120  
Use 2. Not to despair in our afflictions and Miseries, 121  
Use 3. Nor of salvation though we fall into grievous sins, 122  
Use 4. Let us render unto God the honour due unto his name, 123  
Four things are due to God. 

1 To be mindful of his mercies, 124  
2 Love to God, who is worthy of it, 125  
3 We should yield obedience and service to God, ibid.  
4 The praises of God should be in our mouths, ibid.    
Use 5. Let us be merciful as our father which is in heaven is merciful, 126  
Here are three Motives, 

1 Such shall find mercy,  
2 Their seed are blessed,  
3 It is attainable if you desire it, ibid.    
The second Proposition,  
That Mercy is Communicable, ibid.  
Made good by three Reasons, ibidem  
Use 1. Unmerciful men want a very glorious and commendable thing, ibid.  
Illustrated in four thing, 

1 They are wicked every way 

1 They are Covetous  
2 Unbelievers  
3 They have not the love of God  
4 This sin hath much cruelty, 127    
2 They are cursed persons,  
3. They are unlike God,  
4. unmercifulness bars audience of Prayers, 128  
5. unmercifulness is a kind of Murder, 129  
6. It is a shrewd sign of Reprobation, ibid.  
7. Their end doleful that have no Mercy, ib.    
Use 2. An exhortation to be merciful as God is merciful, ibid.  
Three Motives, 

1. It is a blessed thing,  
2. Ye give to Christ,  
3. God will not die in your debt, 130.    
Three directions given for the obtaining this merciful property, ibid.  
The third proposition of the infiniteness, etc. of God's Mercy, 131  
Many admirable say of God's mercy, 

1. God inclines to it,  
2. It is delightful to him,  
3. He doth multiply to show mercy,  
4. He will be exalted to show mercy, Lastly, It is his proper work, 132    
Use 1. Then there is no want of Mercy in God. 133  
Use 2. Let us trust in this merciful God for ever, 134  
Choice mercies are not to be found out of the Church, 135  
Unbelivers are flatly excluded from these mercies, 136   

The Sixth Attribute, Of the Truth of God.  
THe divers acceptations of the word Truth, and the several words used to wit Kosht or Keshet and Emunatho. p. 137.  
That truth generally signifieth the conformity of a thing to its rule. ib.  
That there are two Positive properties of an entity, to wit, truth and goodness. 138.  
That unity is not a property of an entity, and why not. ib.  
That Gods being is a fundamental verity, not a conformity, etc. ib.  
That the word truth is used for conformity of knowledge to its object, 142.  
That an enunciation logical, cannot be true of what is metaphysically false, 143.  
That formal truth in God is from the objective truth of his essence. ib.  
That truth descends from God into creatures by revelation and divine illustration, but in God it is not so, who is the first formal truth, 144.  
Certain questions are propounded touching Arminian tenants ib.  
In things that are not in esse, there is not properly truth. 145.  
That things are said to be in posse, in a double respect, and how. ibid.  
That divine knowledge is not terminated to things existing, but is extended to futuritious and possibles. 146  
That God avoucheth logical truths without the least error ibid.  
Use 1. We must take heed of receiving truths hand over head, etc. ibid.  
And as of falsi●ies so also of misapplied truths take heed. ibid.  
A third acceptation of truth according to the word used in the text. ibid.  
Doct. That truth and faithfulness is an Attribute of God. ibid.  
2. Reasons given. 

1. God hath not after thoughts.  
2. Punisheth faithfulness in others. 147.    
God's faithfulness and truth is either in regard of 

manners,  
promises.   148.  
Use 1. Let the people of God be confident upon this truth of God. 149.  
Use 2. For reproof our doubtings of God's truth and faithfulness. ibid.  
That gracious ones sometimes are apt to question God's truth, etc. ibid.  
Misunderstanding or misaplying promises causeth this, ibid.  
That some Promises are made with condition and limitation, ibid.  
That promises are misaplyed sometimes 

to persons.  
to state and behaviour.   150.  
Use 3. Let sinners know that the God of truth hath threatened. 151  
Use 4. Let us learn to be like God, to be men of truth, ibid.  
That truth in man hath relation 

1 To God,  
2 To Man.   152  
2. Proposition, That truth is a Communicable attribute, ibid.  
Two Objects about this point answered, 153  
Use 1. The fault is not in God, that men are falls and faithless, ib.  
2. We must learn to seek for this quality of truth, at the hand of of God by Prayer. 154  
3. Honest men may take comfort in that they are like God, to wit, men of truth. ibidem  
Third proposition, truth in God is infinite and incomprehensible. ibidem.  
Use 1. To bear up the spirit of Saints against all false deal in men, God is faithful infinitely: 155.  
Use 2. A cooling card to all such as have not made God their portion. 156.    

Reader, Correct with thy Pen these faults, in the First Part.  
PAge 8. line 7. read floweth, p: 11. l. 32. r. is, p. 28. l. 33. r. at, p. 29. l. 6. r. doth l. 15. r. see, p. 35. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 34 r. none, p. 36, l. 4. r. by and in, l. words, p. 37.24. in sin besides, p. 38. l. 26. God (saith one) p. 42. mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 43. r. 43. summis negatum est aliquid addi, p. 45. marg. ejus, p. 58. l. 1. miseries, l. 5. they, l. 39 extingui, p. 60. l. 11. then, p. 63. l. 28. see, is not by nature, l. 31. are of a, p, 68 l. 4. kindness, l. 10. and so Paul, p. 70 l. 3. instrument, marg. eighth, p. 71. l. magor, p. 72. l. 8. infinite, p. 73. l. 31. stature, 76. marg. peregrinabitur, l. 36. now, p. 78. l. 11. he is not so at all, p. 81. l. 18. produce to any, p. 94. l. 31. Heb. 12.24, p. 95.21. that those curses, p. 96. l. 20. do revenge p. 105. l. 25. preventing, p. 117. l. 8. wholly: p, 118. marg. Luther's sentence quite spoilt, p. 132. l. 30. Perazin, marg. habet, p. 144. l. 28. intuitive, p. 147. l. 9 dependency, p. 151. l. 18. one would, p. 152.23. unworthy.   

OF THE LIFE OF GOD  Heb: 3.12. Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the living God. 
IT hath pleased God (in whose hands is our breath, 
The first communicable attribute of God.  and life, and all our ways) to put it into my mind to spend this Evening hour in giving out some glimpses of his hidden self, as he shall be pleased to enable me. 
Attributa dividuntur. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scharpius' cur●● Theol: 185▪  This piece of the Lords day therefore is destinated to a discourse of the Attributes of God, which are either incommunicable, or communicable. My purpose is not (at least not yet) to meddle with the incommunicable Attributes of God, but only with those that are communicable to the Creature.  
I shall premise some General things.  
First, that these communicable Attributes are such as of which something anological is to be found in Creatures, I do not mean that those Attributes of God are themselves communicated to other things, but that the like effects are beheld in Creatures.  
2ly. That these Attributes (called communicable) do make out unto us the Divine Essence from effects, & workings of God  
3ly. 
Essentiam divinam a posteriors:  That all these following Attributes are to be accounted (as the highest incommunicable Attributes are) to be true of God, most simply, infinitely, eternally, incomprehensibly, and immutably. And not as in Creatures, accidents, divers, finite, 
Ad nostrum tautum captum Deus haec nomina diversa sibi ●ribuit.  imperfect, and mutable. God is one most simple and infinite Essence.  
The first that I shall speak of is of the Attribute of life, which seems to be the first in order. This is communicated to the sons of Men (with other creatures) not only the knowledge thereof, and of the other Attributes communicable; for so the incommunicable ones also are imparted to the sons of Men to be known, and considered by them: But the being of them at least analogically, as hath been already showed.  
But that I may not preach without a Text, let us make way to the words read unto you, and so find out (as God shall be pleased to assist) the mind of the Spirit in them, and so come to that one word in which this first attribute of life is held forth.  
Know therefore that the Author of this profound Epistle, having set before the eyes of these Hebrews or Jews to whom he writes, the obstinacy of their Fathers doth now make application of it to them that were now alive, in this Verse read unto you.  
Which I may call a prohibitive proposition, or dehortation, or conclusion of the Argument formerly handled. As if he should say, your Fathers hardened their hearts of old, and provoked God to their own destruction, take heed therefore that ye do not do so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to your destruction also.  
The word, take heed or see, or beware, is often used in Scripture; as Ephes: 5.15. See then that ye walk circumspectly. Collos: 2.8. Beware lest any man spoil you through Philosophy. Though the word do hold forth an act of the eye, which is in the head, yet the Apostle means the circumspection of the heart.  
The thing or matter which he would have them take heed of is an evil heart of unbelief, 
An evil heart of unbelief the fountain of all evil.  which is indeed the fountain of all evil. And then the heart is said to be evil when it hath in it unbelief, unbelief in the heart makes the heart to be an evil heart. What's the reason men refuse to hear God's Word, to obey his will, and in stead thereof maliciously oppose him? Is is it not because they do not believe him. Do not men (I mean wicked men) make God a liar in all that he saith? Let God say what he will, whether by promises or threats, yet they show that they do not believe any thing of it; they esteem it as the song of fools. And among all the Truths which the Spirit holds forth, what is so sweet as this, that God sent his Son into the world to save Mankind? And now than what is the reason men be not saved by him, (more I mean then be;) because they do not believe the testimony that God gave of his Son. At your leisure you may read 1 John 5, 10, 11, 12 verses; There ye may see life and salvation is to be had by Christ, (and indeed no other way,) and men have it not because they receive not the offer. He that believeth, and is Baptised, shall be saved. Now if men would believe, they should be saved. So that Faith is that divine Grace that doth submit to the command of Believing, 
What Faith is  and doth give glory to God. As the Virgin Mary did when she was told she should have a Child, she submitteed to it; Luke 1.38. And Mary said, behold the Handmaid of the Lord be it unto me according to thy word. So saith God, I did send my Son to die for you, and he hath been crucified for you; and I am well-pleased with his all-sufficient sacrifice for you. Why do ye not make application of it to your own souls? surely it is an evil heart of unbelief which is the mother of all mischief and wickedness.  
And here by the way ye see that a heart possessed with unbeleef is an evil heart, and this is that that causeth us to departed from the living God; and therefore the Author of this Epistle doth earnestly warn these Hebrews to fly from unbelief.  
But how can it be said that unbelievers depart from the living God, seeing they were ever from God a far off, strangers, Quest: and aliens to the Commonwealth of Israel? is it not as if I should say such a man departed from the Town, who was never in it?  
For answer hereunto, I say first, that all Creatures, Answ: as creatures are present with God. For without him they cannot subsist in him, they live and move; and have their being. 
In quo etiam omnia qua non vivunt vita su●t Lessiac  Even all things are life in him, that have no life in themselves. And secondly (because in this sense no man can departed from the living God,) you must know that every man by nature is bound to serve God, and to praise God, and to give credit to what God saith. Moral duties lie upon all men, and the breach of God's Law is sin. And the Lord will pour out his vengeance upon the Nations that have not known him, and upon the Families that have not called on his name. And so to neglect or omit what God requires, is to departed from God; to departed from a command of God, is to departed from God. 
performances of two sort●  There are two sorts of performances; there are some which every man stands bound to perform as he is a creature; and some which men stand bound to perform by positive commands, 
Three sorts of positive duties  whether the duties be moral, or positive, and of those that be positive; whether they be ceremonial or Judicial, or evangelical, to whom the command comes, from them is obedience due to the great and Sovereign Lawgiver: and not to perform it, is to departed from God; that is, to disown God, to run away from his service, to say in effect we will not be under his command. They that do not call upon God, depart from God, that is, 
Not to come Christ, is to departed from Christ.  they depart from his commands, such as professing themselves to be christians, and living under invitations to come to Christ, & do not come to him to have life by him, they do departed from him in scripture phrase; and all this cometh from a heart of unbelief. O this trampling underfoot the blood of Christ, is a very great sin. Beloved: ye do here profess yourselves to be Christians, what do ye make here else to day? Now if ye believe not God, and his word to walk answerable, what do ye else but depart from the living God? ye departed from this invitation to take his Son, from his Commandment to believe, to kiss the Son, from his holy injunctions, for which if ye repent not, God will most certainly damn you; for ye are both Creatures, and in name Christians, and therefore take heed lest there be in any of you a heart of unbelief to departed from the Living God.  
I have dispatched the manner and matter of the Exhortation, I now am to speak of the description of God by the Attribute of Life; God in my Text (ye see) called the living God.  
In each Attribute that I shall speak of I purpose to do these three things, first to show you that such an Attribute (as here Life which is the first to be spoken of) is an Attribute of God; secondly, that it is communicable to Mankind; 
Reasons of the attribute of Life.  thirdly, that God in each of them (and in this of Life) is infinite and incomprehensible.  
Know then that God (which all must take heed they do not departed from) is a Living God; for the proof of it read Dan: 6, 29. 1 Thes: ●. 9. Heb: 9.14. in all which places he is called the living God  
God is called the living God for divers reasons:  
First, because he liveth of himself, and that everlastingly, Ps: 102.64. Thy years are through all generations▪ and ver: 27. but thou art the same, and thy years shall have no end. God always hath been, and will be for ever. Never was there, nor never will there be the least point of time, in which it might, or shall be said, God is not the living God.  
Secondly, every creature hath his life from God, he is the creator of Life unto us all, and all living things, Act: 17.28. In him we live, move, and have our being. He is the fountain and original of all Life. Get ye up as high as ye can, and suppose the world were ten thousand times older than it is, yet at last there must be a stop, Luke in his third Chapter carrieth along the Generation of Jesus Christ as far as ever he could possibly, even unto Adam, one was the son of another, but at last it is said, which was the Son of God; there we must stop, we can go no further. 3. God is called the Living God; because he giveth life to his promises, but this is not so proper to this matter.  
4ly. He giveth Grace to his Elect; this is called the life of God, Ephes: 4.18. But to keep to the Attribute I am upon, and to the two former Reasons of this Attribute; and yet more especially to the first. It is necessary that I should first show you what that thing is which we call life, & then we shall the better understand what is meant by Life as it is attributed to God; for in saying God is love, or God is a consuming fire, or any other analogical expression, it is needful that ye know what those things are properly in the first place.  
Life therefore is selfmotion naturally, that which moveth of itself from an inward cause, be it what it be, that is said to live or thus, Life is a vital spirit by which all quick things move therefore Beasts, Birds, fish, and creeping things are called living souls, or living Creatures, Gen: 2.19.20. Other things that move from outward causes, as clocks, watches, carts, or coaches, are not said to live, because they do not move from an inward principle. And elements though they move naturally, yet it is only to their proper place: heavy elements move downward, and light elements upward: And this natural motion they keep, unless they be restrained as water in a Vessel.  
There are three sorts of quick, or living creatures.  
First, plants do hold the lowest degree of life, they do indeed live of themselves, yet neither know the end of their motion, neither do they prepare for it, they send forth their moares and roots to get moisture, and nourishment, but they know not that, they do so.  
Secondly, there is a degree of life somewhat higher than this which is the life of sensitive creatures, these first move of themselves, therefore are said to live; secondly, they of themselves acquire some form by sense, which is the ground or beginning of their motion; but of themselves they know not the end of their motion formally, neither do they propound it unto themselves distinctly; but somerime break their neck, when according to their instinct they move to good; they move to get better feeding, being led by sense, but because they want reason to guide them; they meet with misery often, and therefore it is, that men that are foolish, are said to be unreasonable men, and bruit Beasts, because they are better like beasts, then like men endued with reason; yea all men in the fallen condition of Adam are said to be like the Beasts that perish. Psal: 49. v: last. Man that is in honour and understandeth not, is like the Beasts that perish.  

Sentire appetere se movere est in anima & natura brutorum.  But yet of these bruit animals, some live, and move themselves more perfectly than others, as they are endued with a more perfect faculty of sense to obtain to themselves sensible forms, yet is their life even of the most quick of them but a life of beasts, the knitting of that sensitive soul, and their body together, As Philosophers in general, of all life, define it to be the Bond or colligation of soul and body together, which are parted when blood or breath are left out of the body, for when we cease breathing, we cease living; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and life goes out when breath goes out, here the words both in Hebrew and Greek, which are used for life do properly signify the soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and are derived from breathing and respering.  
Thirdly, There is a life of intellectual and rational creatures which cometh nearest to the life attributed to God. For first, such as live this life get intentional forms, by which they variously are moved, and this proceeds from this life of theirs. And secondly, they that live this life know the end of their moving formally. And thirdly, by themselves do propound unto themselves ends of their motions, and actions, and move and act with discretion, and determine of things upon considetation. The life of man far excels the life of other creatures, and yet it comes short of the life of Angels who are also the living sons of God by temporal creation; Job 1.6. Now there was a day when the Sons of God came to present themselves before the Lord; If we were skilful in the life of Angels, we should much the better perceive what is signified by life in God, I therefore would a little speak of their life; they are of a more excellent make and constitution than man, their very substance is vital; the Angelical nature doth at least so much excel the reasonable soul, as that doth the sensitive, or the sensitive the vegetative. Now the reasonable soul doth not only live in the body, but out of the body, for although the soul be the first act of a natural instrumental body, eminently containing all the virtues of a vegetative, and sensitive soul; yet over and above these, it hath three spiritual powers not bound to the body; an intellect acting, an intellect in possibility of acting, and a will: by which ye may see the excellency of a reasonable soul above a vegetative, and sensitive, either of which hath all its powers bound to an organical body, and ceaseth to be when it is separated from the body. 
Corrupto composito utraque desi● net esse: Vi●gue, pag. ● 14.  But a reasonable soul hath three powers and faculties not bound to the body as hath been said. And therefore this reasonable soul liveth when the man whose soul it was is dead; and this comes near to Angelical nature, and the vital operation thereof; I will give you the definition of an Angel, that I may be rid of this matter speedily. An Angel is a created living substance, immaterial, or incorporeal, invisible, incorruptible, and spiritual, of great understanding, and mighty in will; so that ye see the two faculties natural of Angels, to wit, the understanding, and the will; and this is Angelical Life; yet have they not these glorious living natures of themselves, as God only hath; also some end to these souls, and Angelical natures is propounded from without divine , to wit, chief happiness, and good, 
Per mortem a●●rius stuitum est sperare salutem▪  not to be imagined by man or Angel as a naked creature. And for man fallen, the wisest of them have thought it a foolish thing to look for salvation by the death of Christ. Hence that saying 1 Cor: 1: 23. We preach Christ crucified to the Jews a stumbling block, to the Greek foolishness. Yea the very Angels are said to inquire after, or pry into these things 1 Pet: 1.12. The words in the original are worth the marking. The mysteries and hidden things of the life of the soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and of Angels are not the subject I must fasten upon: only to help you in your groping after Life, as it is an attribute of God, it was needful for me to say something of Life in the creature. But now come we to speak of Life as it is attributed to God. Life is a communicable Attribute of God, whereby is signified that he doth move simply, 
Deus est suum vivere Aquin●lege Scharpium de vita Dei: pag● 193, in Cursu Theol:  and infinitely, from, and of himself essentially, from, and unto eternity.  
There is in creature Life, first vital substance, and then. Secondly, vital operation, which remaineth in the subject, operating from whence it followeth: as to understand, love, desire, perceive, and move itself.  
Now both those ways God is a Living God (excepting those imperfections that attend creature-life.) For he is not only Life, but the first Life, and eternal Life, and the very fullness, and universality of Life, the original of all Life, & the consummation thereof, the beginning, and the end; in whom even all things which do not live are Life. For he is a super-vital Essence, and a super-essential Life, having beforehand, and containing in himself most eminently, 
Sicut ipse est omnium existentium esse superessentiale, ita omnium viventium vita supe●: vitalis: Dionys: cap: 6 de divinis nominibus.  most simply, and causally, all vital substance: and forming, preserving, and perfecting out of himself every substance according to its kind. And this is the first thing considerable in Life, to wit, its vital substance. Now secondly, God is himself his vital operation, to wit, his understanding, his Love, his joy, his blessedness. From that supernatural fountain all things which any way do live, do draw Life, even thence the life of plants, brutes, Men, and Angels, all Life natural, and supernatural, of this Life, and the Life to come, Temporal, and Eternal  
But especially by life in God is understood his understanding and wisdom; for this is the first and chief life, and vital operation, from whence all other life doth proceed. Therefore the wisdom of God is the life of all things, and by it God liveth to himself, and to all things, and all things live unto him, and are present and shine, and immutably persevere in him from eternity to eternity.  
Yet life is not in God as in creatures, for in them the soul is the cause of life (as hath been said) and life the motion, but those in God are not so distinct. Life is not attributed to God, and creatures univocally, but analogically. Nor indeed can any thing be said of God and creatures univocally. As when I say God is angry, or God is love, or that he hath no pleasure in wickedness, some there are that think that whatsoever is attributed to God in scripture, is spoken properly of him, and of the creature by allusions, and analogies. As when we say God is just, merciful, good, angry, etc. But I cannot be of their mind; 
No words full enough to see out the nature of God  for there are no words or phrases used by or amongst men, full enough to set out the nature of God. Neither, if there were, are men capable of such make out of God; for first there is no proportion between perfections as they are in God, and those that are or may be in created things And therefore secondly, one objective conception cannot be drawn from created and uncreated perfections, which may univocally agree with both; but only analogically. And therefore words being images of created things, cannot be used but analogically, of an increated and infinite essence But to end this particular, and to proceed to some other properties of the life of God. I say God is life; and all things in God are life, to wit, that life which is God himself. Neither are vital substance, and vital operation in him distinguished.  
Secondly, God hath life complete, every way complete, nothing is wanting to his life. There is no defect. In this Attribute as in others, he is essentially what he is, and infinitely, and indeed incomprehensibly. Because, Thirdly, he hath life of him▪ self, not only the life of operation for that creatures have of themselves, and living, men do live themselves, We live and move &c: though in God, yet WE live. I say we have of ourselves a life of operation both in nature and grace, when the principle of life in either state is once bestowed, but God hath the very nature of life in himself. For as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh: 5.26. God is what he is of himself.  
Neither fourthly, is there any end propounded to God by another; he worketh all things as of himself, so for himself. It is not my salvation that God aims at although he save me; but his own glory. He made all things for himself, even the wicked to perish in the day of evil, Prov: 16.4. A gracious soul worketh for God. And God worketh for himself in him, not for him. God liveth to himself, propoundeth himself unto himself in all his vital operations.  
Fifthly, every thing understood is life in God, things that have no life, are life in him. He is a super-vital Essence, and a super-essential life. He is his own vital operation. The life of God is present with all Creatures to continue their being; these very pillars that bear up this house of meeting, although dead in themselves, are life in God; He is the super-essential of existences, even of all. From his wisdom which is his life by attribution, flows love, which also is his life, and by these two Attributes are all other things made and form; in his wisdom all things live. So some read that place in John 1.3. the latter part, 
Quod factum est in ipso vita erat:  and the beginning of the 4th: That which was made was life in him. All things have in themselves a quoddam esse  to themselves: but this in things created hath a beginning, and is mutable; neither doth it give life to existences that live not. But besides this esse which they obtain in themselves, they have in the mind and wisdom of God a certain  esse, 
Sapientia Dei est omnium intelligibilium esse, & vita, & lux, Lessius de perfec: Div: page 51▪  as it were infused, everlasting, and immutable. For to understand in God, is a certain esse of intelligibles, by which as in a certain breathing world they do exist, shine, and live. I might tell you many things which are as true as glorious of this life of God. But this is not for every hearer to understand. And it is usual for people to speak evil of the things they understand not.  
Sixthly, the life of God doth infinitely transcend the life of Creatures even of Men and Angels; because by his nature he is infinitely more excellent, as I will make appear unto you in two particulars. First if all living things, Angels, men, Beasts, fowls, fishes, and every other creature that hath life▪ and all those lives that since Adam have been in all these kinds of creatures were brought together, and put into one life; yet this life compared with the life of God, would be but as a picture or image of a man is in comparison of a man. Secondly, if all Creatures that are in the world, or ever were, could exist together; if God should but draw back the beam of his influence, presently they would vanish to nothing, neither would any footstep of them remain. For in God it is that we live, move, and have our being, and there is not the  worm in the earth that liveth, but there is an influence that goeth out from God to continue its life: Yea, all existences have their continuance from this Life of God.  
Seventhly. To conclude, what life is in God is best to be known by negation, and ablation of all that can be said of Life in the Creature. As for instance, if ye should ask of me how God doth live; I should thus answer, he doth not live like plants, or sensitive Creatures; he doth not live like Men, or Angels: but he liveth a Life far transcending all Creature-life. I am not able to show you better how God doth live, then by teaching you how God doth not live. As when I say God is a living God, I mean, he liveth and moveth of himself from an inward principle of life, and so you take my meaning. And when I say God is good, ye presently run to the definition of goodness touching the Creature. But yet these words are too short to set out either the Attribute of life, or of goodness. When I say God is great, as Psal: 1●5. 3. David saith, great is the Lord, and greatly to be praised. This word great will set forth the greatness of a man, or of any other thing that hath dimensions: But yet this word great is not great enough to set forth the nature of God. There are four (as it were) parts of greatness, latitude, longitude, sublimity, and profundity, which are attributed to God, and in their manner may be considered in God. Although by the ordinary rules in the Mathematics we make but three dimensions, to wit, making sublimity and profundity one in that one word altitude. But because the Apostle Paul, Ephes: 3.18. guided by the spirit of God, speaking of the fullness of God, maketh four dimensions (as it were) so many parts of the grreatnes of God. I say, I will a little consider how far these words relating to the word great, will set out as part thereof the greatness of God, or the nature of God upon account of greatness. Once David saith God is great, and he praiseth God for or in consideration of his greatness. What then may be this greatness of God? I answer; First the essence of God is great, in regard of latitude, for he is immense.  
Secondly, he is great in regard of longitude, for he is eternal.  
3ly: He is great in regard of sublimity, for he is most high.  
4ly: He is great in regard of profundity, for he is incomprehensible.  
Or if we take the word great (as sometimes it is used) for one of great power, dominion, and authority, here also we have some help from the four dimensions of the Apostle Paul, to under stand something of God, the Lord is great in regard of latitude for all things serve him from the highest Angel, to the least, and lowest worm. He is great in regard of Longitude, for of his Kingdom there is an eternal duration. He is great in regard of Sublimity, for he Reigneth with the highest, and most absolute power. Also he is great in regard of profundity, because he ruleth not only bodies, but hearts, and ordereth the most inward thoughts and affections of all: neither is there any thing so hidden, or secret, which the rod of his Kingdom, and greatness doth not penetrate. We may then understand somewhat by this word GREAT of God: but must stop our mouths with the close of the Verse Psal. 135.3. His greatness is unsearchable; or, of his greatness there is no search. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Hebrew word doth properly signify finding out, or searching after. The Septuagint, there is no end of his greatness, and so the vulgar latin: For therefore is no finding out of the greatness of God; because the end thereof, neither is nor can be found; for in deed it is not, there is no end of his greatness. And therefore in all predications wherein GOD is the subject, we must know that their force is in negation, and exclusion. As when we say God is a Spirit, we mean he is not a body, when we say he is a spiritual substance, we mean he is not a corporeal substance. When we say he is he is a substance, we mean he is not an accident. For properly a substance God, cannot be according to the nature of that Lative word; for a substance is that that doth stand under accidents, and bear them up, which asserted of the essence of God is blasphemy. Yet is that word substance often attributed to God, but by it we mean essence according to the greek word Ousia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Essence, or being but in God properly, there is neither substance nor accident.  
Objection. But this may seem to deny God to be a living God properly, and indeed to aver God to be properly neither just, nor merciful, nor any thing which he is said to be in scripture.  
Solution. For clearing up whereof, ye must know that God is most properly Life. And he is every thing that he is without a Metaphor, for he is all that he is of himself. He is truly all that the Scripture teacheth, and the Saints conceive him to be; but not in that manner, or measure as men or Angels conceive of him. He is all that we think him to be in our minds according to scripture Attributes, and infinitely more. As now to speak of this Attribute Life; as life is considered in the Creature, it is a principle of operation: but in God all Attributes are his essence, and so is his life. Remember what I have said, (and so I shall come out of these briers,) that we have not words to set out God by, and if there were such a language found out, it would be worse than greek to us; we should not have the capacity to learn it; therefore with all humility let us bless God for those discoveries of himself, he hath been pleased to make; and for making our ears blessed to hear, and our eyes to see so much of God as we do.  
I have but one question to answer, and it is upon occasion of my close of the former discourse. If it be so, Question. that God is so hidden, that he is so above our reach, that such clouds and darkness are round about him, that he dwelleth in such eye-dazling unapproachable light: why then (may some say) do you spend so many words about such a subject?  
To whom I answer, that if we can catch but one jot of what hath been said, and make it our own: why then, Answ: we are made forever; if but the lest glimmerings of the living God be afforded to you, as your God in Christ, and ye are all resolved with David That it is good for you to draw near to him, and so ye purpose to do, and never to departed from him: why then I say let men, 
Ps: 73: 28:  and Devils rage, and do what they can, ye are alive in God not only as Creatures, but as new Creatures; ye shall be carried as upon eagle's wings, ye shall lie in the bosom of Life. Your life is hid with Christ in God. 
Collos: 3: ●.  Wonder not then that I have been so forward to expose myself to censure, and to speak of things that are not easily understood in any measure. Difficilia quae pulchra. There is beauty in these difficulties, and something I hope will stick. All will not I hope run over the narrow-mouthed bottle. O draw near to this living God, Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. They that do so forsake their own mercies. Study this Attribute of God, spend some time with prayer about it, and so much for the Explication as I have been able. Come we to the Application.  
First, 
Uses of this Doctrine.  
The first Use▪  than he is worth the coming unto by those that are yet afar off, and worth the keeping, and holding fast by such as have him. Draw near to God therefore O ye sinners that are far from him: For lo they that are far from thee shall perish saith the Psalmist, Psal: 73.27. O cast not the law of this living God behind your backs any longer: Make not your will, your humours, your lusts; your Law any more. Refuse not the Lord Jesus the Son of the Living God any longer, lest he be angry, and ye perish in the way. Reject not the Ordinances of Life, content not yourselves with them as dead Ordinances, let them be to you the Ordinances of a living God. Take heed of a dead faith, as all faith is without works, Jam: 2.17. take heed of worshipping a dead God. Such as pretend to believe in God, and in works deny him, do in effect take away his life: their faith is dead, their works are dead, they have not a lively hope; they Worship a dead God. 
Every bodies God is no bodies God:  A Traditional God, every body's God, and that is no bodies God. Come to Christ that ye may have God who is life. And ye Saints that have him hold him fast, and choose rather to die a thousand deaths, then to forsake the living God.  
Be circumspect, take heed saith my Text, we are in danger on every side; watch over your hearts, take heed of an evil heart, that is the cause of departing from God. If we have good hearts we shall never go away from God, it is impossible. And then in the next place (mark the words that I have read in my Text) an evil heart of unbelief: What is that makes the heart evil? Unbelief; this is the cause people's hearts be evil, because they want Faith. And if that be a truth that faith (which comes by the hearing of the Word) is increased daily by it, as also by the administration of the Sacraments, and prayer; Then take heed of throwing away of gospel-Ordinances in these ranting times: 
Perkins 2d. principle▪ They that depart from Ordinances depart from God:  For this is the way to departed from the living God. In plain English they that depart from Ordinances, do departed from God. And they that live under them only as outward performances, do serve but a dead God. But David's soul longeth for the living God, Psal: 42.2. My soul thirsteth for God, for the living God, and Psalm. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord: my heart, and my flesh crieth out for the living God.  
Quest: But what is the sum of drawing near unto, and remaining with the living God?  
I Answer. Ans. it is to live under the power an efficacy of those truths concerning the life of God held forth in the scriptures; some of which I have made known unto you in the Explication of this Attribute of Life. For whosoever savingly knoweth that all things, even those that live not, are yet life in God: will rationally conclude, that the fountain is worth all dishfuls, and that one God is worth ten thousand worlds. Go ye then (may a Saint say) to your wealth, and wit, and great friends, to the Nobles of the earth, and Princes; But the Lord liveth saith holy David, Psal: 18.46. and blessed be my Rock▪ and let the God of my salvation be exalted, etc.  
The spirit of a man is lively, outward things are dead things, they cannot touch the soul, they are not fitted to the spiritual nature thereof. When all our hopes be dead touching the comforting creature, they are alive in the living God. Even stones are life in God though they live not, their existences are in God's Life, and by influence from it. What shall I say? I am as one overwhelmed with the glory of this Attribute of the life of God. Such as know this to be a truth that I have said will show themselves stark mad, if they forsake this fountain, this living God.  
Use 2.  
And secondly, the consideration of this truth, that life is an at tribute of God: doth teach us that it must needs be of precious account with him assuredly; Woe therefore to those who abuse it. What a fearful sin do they commit in the presence of God? they do vilify this precious Jewel which is honoured with this dignity to be an Attribute of God.  
But who be they that are guilty of this fault of abusing life? Quest.  
I Answer, First, Answ: such as neglect to save life in regard of themselves, and others, and that either in regard of body, or soul.  
And Secondly, such as are ready to destroy life, both in respect of themselves, and others, and that either in regard of their outward or inward estate.  
First, they which neglect to save Life, that make no account of that which is so precious, in which so much of God appears. A living Dog (saith Solomon) is better than a dead Lyon. And there is more (I say) to be seen of God in one blade of living grass, then in the most precious Jewel in the world. And the reason is, because it comes nearest to God, it hath life. I will show you who they be that are negligent of the preservation of life, viz. First of their own lives.  
Secondly, of the lives of others.  
1. Of their own, such as are not careful to shun danger tending to the hurt of life, as to be careless of the preservation of bodily health. 
1 Careless to avoid dangers:  2 To live like lazy drones idly in time of health, and prosperity; and not to provide for times of sickness, and adversity. 
2 Idleness and leziness:  And therefore in the just Judgement of God, such do often feel the smart of it, Prov: 6. ver: 9.10. There is a description of them. How long wilt thou sleep O sluggard? when wilt thou arise out of thy sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep. And then ye have this punishment, ver: 11. So shall thy poverty come as one that traveleth, and thy want as an armed man; and so want is his portion, Prov: 13.4. The soul of the sluggard desireth, and hath nothing. And besides the bitterness of poverty, there is often bitterness upon the spirit; even checks, and gripes, and groan of Conscience, and a late and unseasonable repenting of their carelessness, and idleness, which is a kind of a Hell unto them.  
Such also as bereave themselves of the comforts of this life; out of a will to be rich, 
3 Covetousness  they will even starve themselves, and go a cold, and honour not life which God hath communicated to them; such often pierce themselves through with many sorrows, and deny themselves necessaries; such wretches prepare a Hell for themselves besides Tophet which is prepared of old. They are always either carking how to get, or fearing lest they should lose, or grieving, and mourning when they have lost.  
Secondly, such abuse Life as are negligent of the lives of others; the poor may want bread, pine away with hunger, men regard it not. But for neglect of the life of the soul, who can be ignorant of the abuse of this precious Jewel Life, in regard both of themselves, and others. Who can express the carelessness of Men and Women for their poor souls. O the neglect of the means of grace yea the contemning, and despising, and opposing the gospel: which is a ready way to bring a famine upon the place; Such a famine as Amos. 8.11. speaks of, not of bread but of the Word of God: Which is the greatest and sorest of all famines, 
Cap. 8.11.  tending to the destruction of the soul, the life of which is in comparably to be preferred before the life of the body. Yet wicked people by their neglect, at least, of the good means of grace, if not open opposing them, do deprive themselves and others of the food of their souls; By provoking the Lord to take away their Spiritual meat from them. When Eliah was taken up into Heaven, Elisha cried, my Father, my Father, the chariot of Israel and horsemen thereof, 2 Kings. 2.12. But men are of another mind now, they think it no loss to be rid of the means of grace, and the Ministers of Christ. And no marvel men care not for the lives of the souls of others, they have no care of their own. O consider this ye Magistrates, Ministers, Husbands and Wives, Parents, Children, life is an attribute of God, the life of the soul is incomparably more precious, then of the body. Therefore be not negligent either for yourselves, or others of the means appointed of God, for the saving of poor souls, that are in danger to be destroyed in hell. So much for the first head in in this reproof. Such as neglect to save life in respect of themselves or others, either the life of the body or of the soul.  
Secondly, And they fall more under this reproof and under the sad effects, the woe pronounced; as are ready to destroy life, both their own and others, both in regard of soul and body, outward and inward estate: as may appear many Do, by what followeth.  
1. Such as violently rush upon dangers that they might avoid, to the destruction of their own life, we read of Christ that when the Jews took up stones to cast at him: he hide himself, 
Joh. 8.59. Luk. 4.29, 30.  and went out of the temple, etc. John. 8.59. And when as Nazareth they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong, he passing through the midst of them went his way. They abuse life therefore, which run upon dangers wilfully and rashly.  
2. Such also abuse life this jewel, as by imoderat eating and drinking and surffetting do shorten their days. As some have died in their Cups, a fearful sign and brand of God's wrath and displeasure against their sin.  
3. Such as by intemperate courses and satisfying libidinous desires, 
Capell.  wast their radical moisture, and thereby shorten life. It is noted by some that David was bed rid in or about the age that his Father begat him. This is a giving of our years to the cruel and our honour unto others. And it consumeth the flesh and the body: 
Prov. 5.9, 10, 11.  First, the giving of a man's honour to another. Secondly, their years unto the cruel. Thirdly, their wealth to strangers. Fourthly, the bringing of sorrow, and mourning upon themselves at last. And lastly, the consumption of the flesh and body of such intemperate ones: And thou mourn at last, when thy flesh and thy body are consumed.  
Fourthly, When men give themselves to ungodly courses whereby they bring themselves into the hand of the Magistrate, and are cut off by his sword: as many (ye know) come to hanging by their wickedness. And such shall at last be arraigned for Murder, because they did that which did tend to the destruction of their own lives.  
5. Such wicked men abuse life, as travail with pain all their days, Job 15.20. To wit, men of an unquiet and restless spirits: The Original word for a wicked man, signifieth an unquiet motion; unquiet is his name, and unquietness is his, both practice and portion: always are some raising stirs, and acting Tragedies. He traveleth with pain, he is in pain as a woman in travel: and whereas women that have hardest labour, are but in travel many days; some wicked men are in travel all their days; painful throws daily; to bring forth mischief, which causeth death. O what an abuse of life is this! Cannot mwn be contented to go to eternal pain in Hell; but they must keep killing of themselves all the day long before they come there? Such have woe, sorrow, contentions, babbling, wounds without cause, black and blue eyes: A contentious man never wants wo.  
Sixthly, this is an abuse for life, when men from a cursed principle of Idolatry or Superstition shall abuse their bodies, and macerate their flesh: As the children of Israel sacrificed their children to Moloch in the Valley of Benhinnom: and as seduced Papists whip and lash themselves, like fools as they are; to whom God will say, who required this at your hands? We read of Baal's Priests, that they cut themselves with Knives, and Lancers, till the bloodgushed out upon them, c. 18.18. This is the effect of erroneous seduced Consciences. We have read strange stories of Eremites and Anchorites: Of one I have read, that chose rather to be burnt than to save his life, out of Conscience of his Religion: As in the West-Indians, they will rather sacrifice their Children to their Hoggery Abamacho (the Devil indeed) rather than seem to be irreligious. O what sorrows have men brought on themselves and miseries; yea murders upon others from erroneous Consciences! Hence such woeful do of late in England, Scotland and Ireland: no consideration being had of the worth of life.  
7. Wicked men abuse life, by their own active malice. And that divers ways: First, by entrapping themselves in those snares, which they prepared for others. As Haman built a Gallows for Mordecai, and was hanged upon it himself, Hest 7.10. Many out of malice dig pits for others, and fall into them themselves: Notable for this Writes the Psalmist, Psalm 7.15, 16. He made a pit and digged it, and is fallen into the ditch which he made: His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. So that many times none are greater enemies to any others, whom they most malice, than such malicious persons are to their own selves. Secondly, when men's malice makes them to weary, and tire out themselves to do mischief: we read of some, Jer. 9.5. That did weary themselves to commit iniquity; and we know many that do even spend themselves out to nothing, to wreck their malice upon others: especially, upon such as are godly, and Religious. Wicked men are often cruel in over burdening themselves. The way of malice is often found to be a wearisome and destroying way to the actors themselves: The Author of that History, The travels of the old Patriarches, Kings and Prophets; when he comes to write the motions of Antiochus Epiphanes, who was a great King, but of a most malicious spirit against the people of God. He observes that in pursuance of his bloody designs, he had run more hazards, and taken more tedious journeys to satisfy his malice and reach his ambitious ends, than any of the Saints had done upon any command or service of God: Upon which consideration, he makes this excellent conclusion; That wicked men take more pains to go to Hell and eternal destruction, then godly men do in the way to eternal life and salvation.  
8. Wicked men abuse their life by their over earnestness to avoid those troubles, which they meet withal in their life; their earnestness to avoid trouble, tumbles them into it. A godly man is described eating the labour of his hands, Psal. 128.2. That is, the very work which he doth feeds him: and before he hath any reward for his work, he finds a reward in his work. On the other side, the labour of a wicked man eats him: The labour of his hand, and the labour of his head, eat him out, Isa. 27.13. Thou art wearied in the multitude of thy counsels. The Prophet speaks there of the endeavour of the Chaldeans to be rid of those evils, which are threatened to come upon them: and in chapter 57.10. of the same prophecy, the Jews are said to be wearied in the greatness of their way.  
9 Upon their disappointment of their hopes, wicked men do (as it were) kill themselves with grief, when they cannot attain their end: as they do kill themselves with labour and sinful care to attain their end. They use to hang between hope and fear, while they are at work: but when they see they tumble, and cannot come at what they would have, they fall into the Gulf of despair and anguish of spirit: And also sometimes in God's judgement are afflicted with a fiercer pain then either of these, even with the gripes and gnawings of an evil conscience, for the evil they have done. This death shall be their portion after death, and follow some wicked men all the days of their life. A dreadful sound is in his ears: Job 15.21. And sometimes (with Cain) they think every one that meeteth them will kill them; Gen. 4.14. And so God sets Cain's mark upon them, fear of heart and trembling of body. A fearful heart and a shaking body, is often the portion of men that live in sin. 
Timor cordis et tremor corporis. Pareus.  If ye compare the 2. of Habacuck 10, 11, 12. with Job 15. ye shall see this for substance, that when men live in sin, they provoke God either to take away their lives, or to make their lives miserable. Sometimes God taketh away that which they have ill gotten, and driveth them to dwell in desolate cities, and houses which no man inhabiteth; which are ready to become heaps, cursing the stones of the wall, and the timber of their houses. And if they do leave any thing, when they wretchedly die, they leave it with the appurtenances (as one wittily said) to wit, the curse of God to have and to hold to their heirs, and children after them.  
And as wicked men abuse this Jewel of great worth, life in themselves, in their readiness to destroy it, or make it miserable, in regard of their bodies and temporal enjoyments: so also in regard of their poor souls: They live so wickedly, so profanely, so disobediently to God and his Word, that they provoke God to take away the means of grace from them, or to give them up to a mind past feeling, and to bring upon them a famine of the Word, the greatest of all judgement, except a reprobate spirit, and mind void of judgement under the Word.  
And Lastly they fall under this reproof and woe, that abuse the life of others by oppression, when they throw down the right of others and thrust them out of doors to set their own nest on high, their Tabernacles are Tabernacles of bribery, Job. 15.34. and their houses are full of blood, which the earth shall not cover, 
Et vae, vae, vae, illis qui causa sunt quod ecclesiae sine ministris et verbo relinquuntur Luther.  but it shall lie as a record upon the file to be brought forth against them at the last day. And some abuse life grossly by murder, of which crying sin, I think it not needful to speak now. To conclude this use; Woe to such as endeavour to drive a way from poor people, the word of God and Ministers thereof, they are guilty of abusing life in regard of others in a very high measure, the blood of poor souls that die, and perish for want thereof, will be required at their hands: and also at the hands of such wretched formalists & clawback's of the Ministry, as do not do their utmost in sincerity for the salvation of poor souls. We now come to an other Use: Is it so, that life is an attribute of God, and such a jewel as hath been showed: Use. 3 than it must needs follow, that it is a worthy thing to be instruments of preserving life, and of saving people from death and destruction: The●●herefore are worthy of honour, that have been the preserved of our temporal lives; but especially such are worthy of 〈◊〉 honour, whom God makes instruments of working, and preserving spirival life: As in 1. Tim. 3.1. This is a true saying, 
1 Tim. 5.17.18  if any man desire the office of a Bishop, he desireth a good work, or a worthy work. And a promise of great reward is made to such as turn many to righteousness, to wit, to shine as the stars for ever and ever, 
Dan, 23  
1 Pet. 5.4.  and when the chief shepherd shall appear, such shall receive a crown of glory that fadeth not away: which may be matter of comfort to them in their calling. O, to preserve men from hell it is a worthy, an honourable work: to be instruments of converting, and bringing souls to the Lord, to live with him for ever the life of glory; is a work that calls for great respect to the workmen: and how they have it let God judge.  

4. Use.  Fourthly, We are now come to a Use of exhortation, that we be all careful of life, of our own life, and of the life one of another, of bodily life, and of the life of the soul, for such a life, and death too there is, as may be gathered out of Mat. 10.28. And fear not them which kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both body and soul in hell: ye see mention there of killing and destroying the soul as well as the body: Now in the prosecution of this use of exhortation I shall lay before you some motives and considerations.  
As first, God's example, who hath Provided many good things for the preservation of life; as Food, Raiment, Physic; and shall we be careless of that which God hath been so careful about? This cannot but be construed high contempt of this jewel of Life. But now let us be like God, who hath so provided for the preservation of life; so let us for the lives of ourselves and others. And for the life of the soul, what a deal of pains and trouble hath God and his Son Jesus been at, to redeem it from Hell and Death? God about this, sent his only Son into the World, to die a most shameful and painful death. He hath suffered many of his choice and eminent servants to endure exquisite torments, that souls might be saved from death. And therefore let this prevail, let us be herein like unto God; do all that we can to preserve life, and to save souls. Let us be rich in good works of this nature; that is, in saving life, and give comfort to those that have none. For otherwise we shall not show ourselves to be like to God. And the cry of the dying will enter into his ears.  
Secondly, consider the necessity of this work of saving life. The body without life stinketh, now God may have glory by its living. The dead go down to the pit of silence. The grave cannot praise thee (saith Hezekiah) death cannot celebrate thee. They that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee Isa. 38.18.19. If we do not what we can to preserve life, we do (as it were) bereave God of that honour which he might have in our life, and in the lives of others. We have a proverb, make much of yourselves, good folks be scarce. This hath some place here, if it could be thought and spoken with holy gravity and seriousness and in the fear of the Lord. Ye that fear God, make much of yourselves and one another, do what ye can to preserve life, and to make your own and each others life comfortable; that God may have the more glory by you.  
Thirdly, Consider the excellency of this vouchsafement of life: Shall a Prince give me a Diamond, and shall I cast it into the dirt? Why the God of heaven hath given me the attribute of himself at least analogically; viz. life. And seeing I have such a jewel I should be careful to preserve it. Not as an Epicure or Atheist that would fain live, because he knoweth no other happiness but this life; but that I may glorify God, who is worthy of all, and much more, than men or Angels can say of him, or do, to the setting forth of his praise and honour. And thus much concerning the first Proportion or Doctrine, 
Of life communicated to nature.  that life is an attribute of God.  
Now I come to the second, viz. that it is a communicable one, to mankind and other creatures. So we read Gen. 2.7. And the Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And Act. 17.25. Seeing he giveth to all life and breath and all things: and vers. 23. For in him we live, and move, and have our being. And a most transcendent life, in comparison of the life of Plants and Beasts, hath God imparted to mankind: a reasonable soul full of excellencies. Yea, so liberal hath God been in the communication of this gift, as that even inferior creatures have their portion; though in an inferior degree to mankind: Unto whom God hath vouchsafed a greater dignity in this respect, then to any of his corporeal creatures else. In that he was created after the image of God, to have rule and authority over the other creatures Gen. 1.26. And God said, let us make man in our image, 
Pronaque cum spectent animalia caetera terram os homini sublime dedit, caelumque videre jussit, et erectos ad sydera tollere vulius Ovid. Meta.  after our likeness: and let them have dominion, over the fish of the Sea, and over the fowl of the Air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Yet I say, although man in his creation was far more glorious than other creatures; other creatures had life too: Gen. 1.20. and 24. verses: there were moving creatures that had life, and living creatures after their kind, Fishes, Fowls, Cattle and creeping things.  
Now therefore mankind that hath received such a great benefit at the hand of God herein, aught to be thankful to God for this gift of life: and carefully and conscionably to endeavour to live to the glory of God the giver of it: But O the wonderful ingratitude, and unthankfulness of mankind towards God for this favour of his; the multitude of men do quite contrary, give up themselves to live altogether to his dishonour, smite him on the face with his own benefit, delighting in all manner of sin and ungodliness; whereby they make themselves strangers from the life of God, perverting and altering their creation in respect of the end thereof: For whereas God created men for his glory, 
Ephes. 4.18.  Isai. 43, 7. they live to his dishonour: and where as all other creatures (the evil Angels only excepted) keep their first station, continue obedient to their Creator, (as you may read at large Psal. 104.5, 6, 7, 8, etc.) Mankind is rebellious, and in the way of disobedience against his Creator; for which rebellion of his, he must be sure to smart: for the most gracious God will not by any means clear the guilty; but in his justice will surely reward them to their face according to their wickedness, and although he may defer his judgements for a time, 
Exod. 3, 4.7. Deut. 7.10. Prov. 11.21. 2 Thes. 1.9.  yet they shall be sure to meet with them at last. They shall not be unpunished always, if not in this life, yet in the life to come they shall be punished with everlasting destruction, from the presence of the Lord & from the glory of his power. They that receive not the love of the truth that they may be saved, but have pleasure in unrighteousness; shall perish, shall be damned.  
The Second Use teacheth us, that sigh God hath given me life I should not vex myself with carking, and caring, 
2. Use.  about means to maintain it; God will provide means for the sustentation of life, for all those that by a true, and lively faith can rely upon him; yea assuredly, For the life is more than meat, and the body than raiment. Mat. 6.35. Is it not? (saith Christ in that place) doubtless it is, Therefore take no thought for your life what ye shall eat, nor for the body what ye shall put on. Luk. 12.22. If God feeds the Ravens, and  the Lilies, will he not feed and  his faithful servants? Yes undoubtedly, for he hath promised not to fail, or forsake them; Heb. 13.5, 6. For he hath said I will not leave thee, nor forsake thee: so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me: They shall want nothing that is good for them, for there is no want to them that fear him, the young Lion's want and suffer hunger, but they that seek the Lord shall not want any good thing. Psal. 34.9, 10. Verily they shall be fed, Psal. 37.3. and God shall give them the desires of their heart, ver. 4. and in the days of famine they shall be satisfied: which may be matter of unspeakable comfort to the poor Saints of God. It was the resolute faithful speech of one Elizabeth Young, a Confessor mentioned by Mr. Fox in his Book of Acts and Monuments in the latter end of the History of Queen Mary, When they threatened to starve her, quoth she, If ye take away my meat the Lord will take away mine hunger. O Taste and see that the Lord is gracious: Blessed is the man that trusteth in him Psal. 34.8.  
And thirdly, it is every man's part to take notice of the benefit which he hath received at the hands of God; 
3. Use. Molives to live to God's glory.  and to walk thankfully towards God in the use of it, by a careful endeavour to live to the glory of God. Let us, every one of us diligently labour to perform this duty. For first, it is a just thing in respect of God, it is meet that God that hath given us life, should be honoured in, and with our lives. Let us not live to eat, and drink, and lie down, and rise up to play, to please our voluptuousness; or to work to please our lust of covetousness: but let us glorify God in our lives, sith he hath given them to us.  
Secondly, it is a necessary thing in respect of ourselves, for if we live not to God's honour, but walk on in the way of sin we shall live to our one shame and eternal destruction most assuredly.  
Thirdly, It is a profitable thing both in respect of ourselves and others. For by living to God's glory, we shall gain to ourselves glory, and be matter of good example worthy the imitation of others: And this is praise worthy to give good examples. It is commanded Math. 5.16. Let your light so shine before men that they may see your good works and glorify your father which is in heaven. And 1 Pet. 2.12. Having your conversation honest among the Gentiles that where as they speak against you as evil doers they may by your good works which they shall behold, glorify God in the day of visitation. And as it is profitable to others, so also to ourselves abundantly. For as ye sow, so shall ye reap, if ye sow to righteousness, your name shall be spoken of with honour when ye are dead and gone. The righteous shall be honourable both in their lives and in their death. And therefore while we live let us live to the glory of God, that so it may befall us, that we may have honour in life, a sweet name after death, and that we may be good examples to them amongst whom we live, that they also may glorify God, when God shall visit their souls in mercy. Then will they (with David) bless the Lord that gave us a life, and bless us, and our good examples: as he did the Lord that sent her, 
1 Sam 25.  and her, and her good council.  
But how should a man live to God's glory may some say?  
Quest. Answ. I Answer, in the performance of these three particular duties.  
First, He that would live to God's glory must shun all manner of sin and sinful ways: he must forsake those contrary courses that tend to God's dishonour: you must know what God can not abide, and lay that aside. Pro. 8.13. The fear of the Lord is to hate evil, pride and arrogancy: and the evil way, and the froward mouth do I hate, saith wisdom there. Now, would you glorify God, then hate evil, lay aside your pride, and let not arrogancy come out of your mouth: and so Prov. 14.16. A wiseman feareth, and departeth from evil: evil courses must be forsaken, yea evil men that work wickedness: for both read Psal. 141.4. Incline not my heart (saith David) to any evil thing to practise wicked works, with men that work iniquity, and let me not eat of their dainties: both evil works, and evil workers must be shunned, by such as would live to the glory, and honour of the Author of their life.  
Secondly, Such must carefully set, and settle themselves to the works of holiness, and righteousness, every one in his own particular person; diligently endeavouring to walk holily, and uprightly towards God and the world. That ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked, and perverse nation, among whom ye shine as lights in the world, saith the Apostle Paul. Phillip. 2.15.  
Thirdly, We must labour all that we can, so much as lieth in our power, to provoke others to the ways, and works of godliness; especially those that are any ways allied, or related to us, either in regard of kindred, or acquaintance, or any such like respect: as in the verse following my text, viz. Heb. 3.13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And chap. 10.24. And let us consider one another to provoke unto love and to good works. This is a special way to glorify God in our lives, to exhort one another, to provoke one another, to love and to good works. If people instead of provoking God by their sins; and provoking one another to wrath by speaking and doing such things as they know they cannot bear; Would study this commendable kind of provocation; we should have a sweet time of it. In Isaiah 2.3. it is prophesied, that many people should go and say, come ye and let us go to the mountain of the Lord, etc. O that this prophecy might be more and more fulfilled among us. In the use of these helps, we may some what, live to God's glory, which who so doth; God lives in him, and he shall live with God for ever. Because I live (saith Christ Joh: 14.19.) ye shall live also.  
The third proposition in this attribute is:  
That God in respect of his attribute of life is infinite and incomprehensible. This is evident in divers respects. Doct. Reas. 1  
First, because God's life is independent, he hath life in himself; he received it not from any other. The Father hath life in himself John 5.26. Whereas the life of creatures depends upon him Deut. 30, 20. He is thy life and the length of thy days saith Moses there. And further as ye have heard already, out of Acts 17.20 and 25 verses In him we live, move and have our being. God liveth (I say) of himself.  
Reas. 2 
Deus est ita perse vivens ut ipse sit vita sua Zanch.  Secondly, Because life in God, is not a part of God, but his whole essence, life is but apart of man, the bond or tie that kniteth the two essential parts viz the body and soul of a man together. But it is not so in God. 1 John 5.10. this is the true God and eternal life. Life and God is all one.  
Reas. 3 Thirdly, Because God in respect of his life, is eternal; therefore by an excellency he is termed the living God. Dan 6.26. Darius is made to confess that he is the living God and steadfast for ever. And so Nabuchadnezzar before, to wit, Cap. 4.34. honoureth him that live, 
1 Thes. 1.9. Heb. 9.14.  for ever etc. And in this regard he is said, Only to have immortality 1. Tim. 6.16. He is called a living God to distinguish him from all those other things that are said to live: His life being eternal, as well as his whole essence, and of himself. These are the three Reasons.  
Use. 1 First Therefore (to make some application) we may learn, that there is no want nor defect hereof to be found in God. God hath such a life, as ever was and ever will be the same. How greatly then do they abuse the Majesty of God, who fain God to be like the gods of the heathen? A deaf, a dumb idol, a thing without life, as a senseless creature that understands not the ways and works of men, who imagine God to be so confined to one place in respect of the powers of life, as that he sees not, nor knows not what is done afar off, Job 22.13.14. And thou sayest, how doth God know? Can he judge through the dark clouds. Thick clouds are a covering to him that he seethe not, and he walketh in the circuit of heaven. Hereupon wicked men are encouraged to go on in their sinful way, Psal. 10.13. Condemning God in their hearts, &c, Thinking God ' cannot be present at all times. But always they are deceived. Jer. 23. ●3. 24. Am I a God at hand saith the Lord and not a God a far off. Can any hid himself in secret places that I shall not see him, saith the Lord, do not I fill heaven and earth saith the Lord? And they shall find it to their sorrow as the last, when God shall come to render vengeance to them for their wickedness. O how woeful will their case and condition be! Deut. 32.39.40, 41.42. When God doth lift up his hand to heaven and say, I live for ever, then vengeance is not far from falling on the backs of them that go on their wickedness, If he be a living God those that live in a sinful way shall die. The soul that sinneth shall die. Ezekiel 18.20. It is a fearful thing to fall into his hands, that is a living God. Heb. 10.13. Therefore methinks, sure, ye should take heed of God. If ye have never so many adversaries in this world, they may all die, and then ye need fear none of them: But this God that is the adversary of sins, is a living God. Woe to them that doth act as if God did not see them.  
Secondly. Seeing the life of God is infinite etc. it teacheth Use. 2 us that God can give life and that in abundance both temporal and eternal. And therefore though God take away the lives of his people and they die with men, yet they shall live for ever with God. And this Job comforteth himself with, 
Job 12.58. Psal. 16.5.10 12.  and David. And in Psalm 36 9 He maketh Gods being the fountain of life, the ground of his joy and comfort. For with thee is the fountain of life, in thy light shall we set light. Christ's being the reserection and the life is used, John 11.29. to comfort Martha. And John 14 19 to Comfort all the Disciples. Because I live, ye shall live also. So long as Christ liveth his members live, So long as God liveth so long, shall the Godly live. The people of God that now lie in the grave are alive in God and Christ. All are alive in God that are dead and shall be brought forth of their graves, like toads out of their holls. But the Saints shall be brought forth by Christ as their head to live with him in glory.  
Thirdly, Let Christians stand and admire the excellency of Use. 3 God's Majesty in this Attribute, his infinite and incomprehensible life. That hereby we may 1. be humbled and made low in our own eyes: 2. Lively in God's service. And 3. to rely upon him for life and all necessaries thereunto belonging. If we can be cared for so long as God's life shall last, we need not care for any thing afterward. I speak it with holy disdain to all them that know not the life of God. 'tis true, the life of a Christian is a life of trouble: at best a mixture of evil with good. But God's life is infinite and eternal. Hence it is, that the loving kindness of the Lord is said to be better than life; because when life departs, we live for ever in the living God. When we leave the world, and are no more seen here, we have a dwelling place in God for ever. David is alive in God still though his flesh see corruption. Let us rely upon the living God. Put not your trust in Princes, for their breath goeth forth, & their thoughts perish. Nothing can do you either good or harm, but the living God, that killeth and maketh alive. All things shall be as it pleaseth God, let men say and vow, and plot, and confederate till their hearts ache. O that we could learn this Doctrine, savingly, That God's life is infinite and incomprehensible.  
The end of the attribute of Life.   

The Perfection or natural goodness of GOD.  Exod. 33.19. And he said, I will make all my goodness pass before thee, And I will proclaim the name of the Lord before thee, etc. 
WE have formerly propounded unto you three things to be observed upon each particular Attribute; the 1. whereof was, to show you that such and such a thing is an Attribute of God. Now from this place of scripture which I have now read unto you, ye may learn that goodness is an Attribute of God among many others.  

Triplex in Deo bonitas spectari potest, naturalis, moralis & bonitas, benificentiae quae & benignitas dicitur.  The word passeth under many acceptations, and is variously taken in Holy Writ: Sometimes for an increated, sometime for a created goodness. Sometimes for natural goodness or the due proportion of a thing unto the rule thereof, as a good tree, and good fruit, and good money, and good wine, and the like. Sometimes in a moral sense goodness is taken, and so created goodness is only (of and among creatures) to be found in men and Angels: for in other creatures there is only a natural goodness to be found, or at most, an useful, as by the skill of man may happily be effected. That properly is called moral goodness which is the essential integrity of the image of God: that is, the conformity of the understanding and will, and of all qualities and virtues, thoughts, endeavours, and actions, whether internal or external, with the rule of goodness, to wit, the holy law of God. This created goodness, although it be not any longer in its first integrity; yet in such as are regenerated; it is in some measure restored, by the holy Ghost and the work of regeneration. 

Lesle. de div. perf. pag. 52. There is a general or natural goodness in creatures, and a more special or moral goodness.  
Perk. Case of Conscience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   And many good men and good works do we read of in scripture. But this is not that goodness that I am now to speak of, either as in men, or as an attribute of God. Although this acceptation also of the word good, be to be spoken of, when I shall have finished this, viz. The Moral Goodness of God, or his holiness or chastity (as some stile it.) But besides these two acceptations of the word good or goodness, viz. natural and moral; there is a third, which is useful goodness, as the Greek word used for it doth signify. And this will be found to be another attribute of God, and shall be spoken of in due time. There is yet a fourth, viz. when the Word is taken for Mercy or sweet compassion, which also in regard of God, is to be referred to the attribute of Mercy. For the present my work is to speak of the application of this word good or goodness to God, according to the first acceptation, viz. as it is taken for natural goodness: which some call the perfection of God to distinguish it from moral goodness, which is sometimes also called perfection, though useful goodness or benignity never hath that name put upon it, nor mercy neither. Yet all four have passed under this general word Goodness, as were easy to show if it were to any great purpose.  
The words which I have chosen to make my Text, do seem to me to speak of this natural goodness or perfection of God. And I am much confirmed in mine apprehension, by the concurrent judgement of Tremelius, so far as I can understand him. For in his short Notes upon this place, upon these words tota bonitas, all my goodness; he hath these words in the margin, id est gloria ut vers. 18.22. that is, my glory, referring to those verses, where mention is made of the glory of God, that is, the Essence or perfect being of God: which Moses unadvisedly did desire to see, v. 18. which is by God himself called his Face, v. 20. And he said thou canst not see my face and live. And v. 22. it is by God himself called his glory. And it shall come to pass, that while my glory passeth by I will put thee in a cleft of the rock, etc. And the same Tremelius upon the words in 23. v. Thou shall see my back parts, hath this short Scholia (aliquam gloriae meae imperfectam imaginem) some imperfect representation of my glory. And upon these words, but my face shall not be seen, his note is, ipsissima mejestas mea retecta, my very hidden Majesty. So that (me thinks) goodness in this text, cannot be understood, either of the Moral goodness of God, which is his holiness, or of the useful goodness of God, which is his benignity, or of that sweet inclination in God to secure such as be in misery called sometime, the mercy of God, and sometime also the goodness of God (as well as holiness and benignity: Therefore it remaineth that they be understood of God's natural goodness or perfection.  
The words are an answer unto a demand of Moses, proposed as may be seen, v. 18. And he said, I beseech thee show me thy glory. A request somewhat like unto that motion which Peter made, Mat. 17.4. Then answered Peter and said unto Jesus, Lord is it good for us to be here, if thou wilt, let us make here three Tabernacles, one for thee, 
Ipsissimam majestatem tuam, ab imaginibus nudam admajorem rei confirmationem. Trem. in vers. 18.  and one for Moses, and one for Elias: of which motion the Holy Ghost bears witness that he knew not what he said Luke 9.33 And so indeed may it be said of this request of Moses here, he knew not what he desired. He would fain have seen the very Majesty of God without representations or shapes; which had God granted to him, he had been consumed in a moment: and so God tells him, v. 20. And he said, thou canst not see my face, for there shall no man see me and live. The thing which Moses would have, was to see God as he is in himself; which would have been a terrible and destructive sight unto him. But because Moses made that request to a good end, (to wit, the confirmation of his Faith) and from an honest and good heart: God passeth by his unadvisedness. And so he tells him what he should not see, and condescends to show him a gracious reason. ver. 20. And than what he would do to gratify him, and to satisfy his desire as much as was fit, partly in the words which are my text viz. ver. 19 and partly in the three last verses of the cap. The sum of God's answer in the affirmative part thereof is. I will put thee in a cloven of the rock where thou shalt stand in a place by me, and while my glory, or my goodness (which is all one here) Passeth by, or before thee; I will cover thee with my hand. So that you may easily perceive what is meant by this tota bonitas Dei, by this all (or) complete goodness of God, which Moses could not see fully, but in part, the back parts only of Jehovah: It is the natural goodness or perfecton of God. I will leave the words under this more Paraphrase, as if God should say Moses, I will do what I can for thee seeing thou meanest well, I know thou hast a good heart, and that it is to a good end, that thou desirest to see my glooy. Thou wouldst be confirmed more in thy faith that thou mightest be the fit to lead a long my people. Thou desirest to see mine essence without shape or form and representation; But that cannot be granted. No man shall see me and live, that is, while he liveth here. That's reserved for glorified saints to feed their eyes with unutterable delights in beholding my glory. Thou wilt be better like me when thou shalt see my face. 
1. Joh. 3.2.  Thou shalt one day be like me, for thou shalt see me as I am. Thou shalt then be holy as I am holy, and happy as I am happy (according to the capacity of a finite, though glorified being) Thou shalt see the divine nature. But now content thyself to see my backparts for my face cannot be seen, to see me as Abraham saw my day, viz. in the promise. To see me in mine, ordinance of proclaiming the name of Jehovah before thee, In all my glorious title and attributes, behold me, 
The natural goodness of God argued from his being the efficient of all created perfections.  as thou shalt shortly here them made mention of. Thou also shall see me in my providences, Yea in some form's viz. of clouds and fire and noise of trumpets and a sound of words thou shalt see me: But my face cannot be seen. All my goodness and natural perfections, thou a creature art uncapable to see, yea to understand, to see with the eye of thy mind. Goodness then as it signifies perfection is (ye see) an attribute of God. 
Magis & minus dicuntur de diversis, ut accedunt proprius vel longius ad aliquid quod maxime est tale Greg. de Valen. 1 Tom. 86. Quod est maximum in uno quoque genere est causa aliorum in illo genere, ut ignis est causa omnium Calidorum. Arist. 2. Metaph. tex. 4. Goodness is twofold uncreated and created; uncreated is God himself, who never had beginning, and who is goodness itself, (he speaketh of his natural goodness) because his nature is absolutely and perfectly good, and because he is the Author and worker thereof in all things created. Perk. 2. vol. 2.2. B. Bonitas naturalis in Deo est excellentia naturae divinae, per quam habet omnem perfectionem in toto genere entis unde etiam complectitur sanctitatem & benignitatem aliaque divina attributa, quatenus ad naturae divinae perfectionem spectant. Lessius de bonitate Dei naturali, c. 1. in libro 7. the perfect. div: Deus non habet perfectionem suum ab alio, sed a se tantum, ipse enim & prima perfectio. Idem Per viam sive modum affirmationis à posteriori & ex consequenti possumus etiam pervenire in cognitionem perfectionum Dei, juxta illud: Invisibilia Dei à creatura mundi (boc est ab homine) per en quae facta sunt intellectu conspiciuntur Vigue: Granat. de Mist. sanct. Trin. 251.  This totum bonum of God, is that excellency of his nature in regard whereof he hath all perfection in toto genere entis as the Schoolmen say. This attribute comprehends all other attributes whatsoever, as they have respect to the perfection of this divine nature. Now to demonstrate this natural goodness or perfection of God, (who is so good that he cannot be better) I will, fetch an argument from the gradations of things according to perfection in this manner. There is in the nature of things something which is best, most true, most noble, the prime being, and which is the cause unto all other things of that goodness that they have. There are entities more or less noble (as we have continual experience) Now more and less are said of things divers, as they come nearer, or are more remote from that which is the rule and especially and perfectly such. And this is God, the first efficient cause of all created perfections, 

Per quod unum quodque est tale illudest magis tale.  
A second argument or reason of God's perfection.  
Non ex vi ullius causae sed secundum suam quidditatem atque adeo ex se, etc.   which are more or less excellent as they come nearest or are most distant from the goodness or perfection of God If all the goodness natural that is wrapped up in the essence of all creatures, Angels, men, beasts, Fishes, Fowls, and what ever else hath a place in the creation, were gathered into one goodness or perfection, God would infinitely transcend it. And the reason is because they have all they have from God. God is the everlasting fountain of all the goodness in the world, all Candles are lighted at his Candle: and by what any thing is such as it is, that must much more be such: likewise the perfection of God must be most complete, because he is the ipsum esse of himself. Other beings hang upon the being of God, and did he not uphold them, they would fall to nothing presently. But as for God, he is of himself, before the mountains were brought forth, saith the Psalmist, Ps. 90.2. Or ever thou hadst form the earth and the world: even from everlasting to everlasting, thou thou art God.  
The former argument was strong. For sigh God doth most perfectly act he must needs be most perfect and good in all his actings, and therefore a most perfect entity or being. But this second reason is more convincing. He is God of himself, and not by the procurement of any other. Many other things, even to the dazzling of the eyes of your understanding, might I say of this goodness of God's nature, and being: But that I am loath to puzzle you with dark things, and notions, lest the words spoken by the Lord to Job, cap. 38.2 should be applied unto me. Who is this that darkneth Counsel by words without knowledge?  
Only those 4 reasons which Lessius bringeth out of Dionysius his 13 book de divinis nominibus I shall briefly lay before you, to make it yet more plain, 
Reason's out of Dyonisius.  that natural goodness or perfection is an attribute of God, and infinitely and incomprehensible in him.  
First Because he is perfect of himself, whereby is signified that he hath not received his perfection from another, 
Qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  either as from an efficient cause or as from a formal cause, as it is done in creatures; but he hath all perfections in him from his most simple essence alone. Where his perfection doth not arise from the heaping or gathering together of many things, as in creatures, of which not one can be said to have in itself perfection: But from one most simple being, which is himself; and so of him, according to every kind of perfection he is most perfect.  
Secondly, Because God is more than perfect, that is above & more excellent than any perfection that can be possibly, 
Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conceived. For nothing can be, thought upon by any created mind, so great, noble, or excellent, but God is infinitely more excellent, and greater.  
Thirdly, He containing in himself by his own essence, all things and truths naturally, without either seeing, hearing or argument: cannot be more or less excellent at any time, 
Non potest augeri vel minui.  but is still the very self same.  
Fourthly, He is so full and more than full of all good things, that as a living fountain not to be drawn dry, he doth abound, 
Assiduè omnia suo influxu perfecit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by his giving out unto all creatures, and that daily and hourly, which otherwise would vanish in a moment. He aboundeth (I say) with one and the same unminishable giving, by which he perfecteth all things perfected, and filleth every thing with a goodness fit for it.  
Whence it appeareth that God is the author of all natural perfection and supernatural also. In all things from the highest, and those next unto himself, unto the lowest of all, both in creation and providence he is present. Math. 10.29. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your father saith Christ to his disciples. God's beams of goodness do reach to all creatures and actions, not only once when he made them, but daily and continually. He Use. 1 is first in every action. None hath first given. Now I say, hath first given to him, to be by him, recompensed again. Who hath done it? Paul challengeth any to show, if they can such a thing, 
Rom. 11.34.  whatsoever general goodness there is, either by creation ro by ordination, it cometh from this perfect fountain. James 1.17. Every good gift and every perfect gift is from above and cometh down from the father of lights, with whom is no variableness nor shadow of turning.  
First the substance of each creature hath its goodness and perfection, be on this good being of God and in this regard, saith Mr. Perkins (whose ways I will use, lest I should be accounted a blasphemer, as out of ignorance and malice I have often been for no more cause) Every creature is good, partly by creation, and partly by ordination. 
Perkins in his Preface to his case of conscience.  By creation, it is that the substance of each creature, as of the Sun, the Moon, the Earth, Water, Meat, Drink, etc. is good. Having the being thereof from God. Hence also, the essential properties, quantities, qualities, actions, and inclinations of the creatures, in themselves considered, withal their events are good. Things again do take unto them the condition of goodness, not only by creation, but also by God's ordination, whereby they are directed and appointed to some certain uses and ends. Thus the evil conscience, hell and death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves and to us they be evil.  
And it must needs be so; Because (as we began this use) God is the author of all things & actions, and his nature is absolutely and perfectly good. All things that come to pass in the world are the fruit of that goodness that is essentially in God. I mean as they are natural actions, for I speak not now of the morality of them. And therefore that doctrine of general redemption (as it must forsooth be called) so much cried up of late by some apostates and self conceited men; Doth discover itself to be a mere sottish opinion, And very much below the heart and judgement of a man that is a sound Christian, or indeed learned. For my part I cannot possible see God to be an infinite perfect, and first-cause, if this doctrine be true and sound. I have been almost thirty years enquiring for one Reason that I cannot Answer; and have not yet met with it. But some may say this is strange doctrine, that all things and creatures be good: What is the devil good too? we are sure he is called that evil one or wicked one. 
Peccatum naturae, Et artis In peccato nihil positivum.  1 John. 3.12. To which I Answer, that God did not create the Devil as he is considered a Devil, but an Angel. The soundest and most judicious, both Theologicians and Metaphysicians do hold that sin is a Defect and hath in it nothing positive.  
If ye be acquainted with the nature of the word Peccatum, sin, as it is to be found in nature and in art, ye will easily be satisfied in this thing It is in both when they do not attain that end for which either of them doth operate. As in nature, which never intendeth a monster, yet sometimes such a birth comes: And in arts both liberal and mechanical; Often times faults and sins do happen. And a Physician doth sometimes kill when he should and would cure. And a Carpenter sometimes spoils his timber in hewing or cutting it, which is a fault. And so it is concerning the peccatums committed daily against God's law. There is a defect, a swerving from the rule. (Sin as the Apostle, John saith. 1 Epistle. 3.4) is an anomy, that is a want of confirmity to the law of God. I have showed you before now, of Adam's fall, that three things are to be considered in it, and in him first: Viz. the substance of his body and soul, the faculties and powers of his body and soul, and the image of God consisting in a conformity of the affections and powers to Gods will. So that as in Music when the instruments are out of tune, there is discord, which is the want or absence of harmony, which we may call disharmony. So is it ni the sin of Adam, there is only the want of conformity in the powers of the soul. There is present substance and faculties of soul and body: But one question more. Is there not sin besides the want of conformity in the powers of the soul to the law of God, something else viz. an habit or presence of evil? I Answer. If sin be considered by itself in its own nature, Sin is not an inclination or action, but a want. But if we consider it with its subjects, it is an evil inclination or action. As it is an action to take away a man's life, to wit to move the body to lift up the weapon, etc. So it is no sin properly for then the executioner that takes a way the life of a malefactor should sinne in so doing. It is therefore the disorder and aberration in the action that maketh it a sin. The nature of the sin than lies not in the action but in the manner of doing the action, and sin properly is nothing formally subsisting, but it's a want of that which ought to be or subsist, partly in the nature of man & partly in the actions of nature. So that still it remaineth a most certain truth, that God is the creator and ordainer of every thing and action whether it be good or evil. It is true lust doth draw the heart away from the service of God. And James 1.14. Every man is tempted when he is drawn away of his own lust and enticed, and to entice or draw away is an action that cannot proceed from a mere privation. But this is still by reason of the subject in which this defect is. But I suppose I have said enough to give satisfaction about this thing. And to return, to close up my use, That of things and actions, natural and supernatural, God is the author and Orderer.  
Use 2 And Secondly Saith, God is so good and perfect, because he could not else be God if he were not so. Let this be treasured up as the first truth of all, God is perfect, there is no defect in him. If this were not, nothing should be. As if the heavenly bodies do not move, there is no motion here below; So if God had not a perfect being, nothing could ever have been at all. And if this oracle this primum mobile in a gracious soul be well lodged, admirable effects will follow. As for God his way is perfect, why so, because he is perfect, and what then? It followeth, he is a buckler to all those that trust in him. Psalm 18.30. And then again. This perfect God will make our way perfect 10 ver. 32. It is God that girdeth me with strength and maketh my way perfect. He that sees God's perfection must needs run to him. What David prayed for touching God's law, Open thou mine eyes that I may behold the wondrous things of thy law. Psalm 119.18. That should we pray for touching God himself. Open thou mine eyes, that I may behold the wondrous things of thine essence and nature. God saith, our is great without quantity, good without quality, Infinite without number, beautiful without shape or figure, eternal without time, unmeasurable or immense without multiplicity, most high without situation, the centre of the Uinverse to whom all things tend, in whom they quiesce, by whom they are sustained, and (let me add with whom alone they can be satisfied.) In God is allurement of all love, Consummation of all desire, termination of all motion, satiety of all appetite; In God is the all of all.  
Use 3 Thirdly, Seeing God is such a complete goodness; woe to the sons of men that do not seek for happiness and good where it is to be had: yet are there many that do live in the world without God. Such are they, as make not God their portion. God complains of the Jews, that they had committed two evils: Thousands are guilty hereof, even all such as forsake the Lord, the fountain of living waters, and hue out to themselves cisterns broken cisterns that will hold no water: what fools are such as will run to spunfuls, when they may enjoy the Ocean, that forsake God in whom they may enjoy all things? what would ye have that may make you happy, that is not to be had in God? would ye be safe? His name is a strong tower, they that come to him shall dwell on high, their strength shall be the munition of rocks: would ye walk wisely? come to him who is wisdom itself, and ye may be wiser than your enemies, than your teachers, than the ancient. I might enlarge myself upon several other particulars: But I had rather help you to draw waters out of this deep Well, and this shall be the next Use.  
Fourthly, Therefore learn the skill to build handsomely upon Use 4 this ground, that God is a Fountain, an Ocean, perfection itself: It is a notable piece of skill to profit by this Doctrine. As it is Gods infinite happiness to be so good, as to need nothing out of himself: so it will be ours to have skill to extract from this one infinite fullness. The more things a man wants that he cannot be without, the more miserable he is, and therefore such as to whom those things are necessary, which to the Saints are superfluous, are exceeding miserable. They want all things that want God. All their other candles will soon be blown out. Their mountain of snow will melt away shortly, if they be not dragged away from it before. And therefore, I hope, ye see what a business of importance it is, to have the skill to bring this perfection, God blessed for ever, out of that hidden light, which none can attain unto, and to make use of him for our good. Now we know there must be a bringing of one thing to another, to make useful one thing for another. Physic must be taken, Plasters must be applied, meat and drink must be received into the body, and  must be put on; or else they will not be effectual to those ends and purposes, for which they are ordained. So God and the soul must be brought together, the object by the act: we have already heard that God is perfection, good every way. A man can be in no condition wherein God cannot help him: and therefore the foundation is fit and firm for the soul to build upon. Now therefore the scripture teacheth us by precept and example, that God who is the chiefest good must be trusted in, and brought home that way, and behold, a present supply for all defects, a present remedy for all distempers, and a present good for all sorts of men, and every kind of thing. To be men of hope, men of trust, men of confidence, men of Faith. For now I must not care for criticisms. There are differences and distinctions which sometimes have their Use. Faith looks to the promises, Hope to the matter promised; trust or confidence is the strength of hope, which being deferred causes waiting, waiting is hope and trust lengthened out: We have many excellent phrases to set out this acting of the soul; I will use them promiscuously: As first, of staying, secondly, of resting; thirdly, of leaning; fourthly, of waiting; fifthly, of rolling ourselves upon God: And all these forms of words and expressions come to one end, to wit, that goodness and perfection of all things is to be trusted and relied upon. And according to the great mystery of Father, Son, and Spirit; we must look upon God in Christ, reconciling the world unto himself, not imputing their trespasses to them. 2 Cor. 5.19. Thus have we found a middle person a Mediator, to bring perfection and emptiness together: For supreme perfection doth abhor such as we are by sin, but our nature is made lovely to God in Christ: and God's exactness and perfection is very dreadful, he is a consuming fire; but now it is made lovely to us in Christ. Who hath made up the vast gulf between God and man. And now remember my Text, I will make all my goodness pass before thee. Do but consider goodness and perfections in creatures, grace and holiness, sweetness of affection, power and wisdom etc. And then abstract imperfections in your understanding, incident to the best of men, consider that in men there be but beams and sparkles of goodness no not in the best. But in God, fullness which is peculiar to him. And to help us to close with him, let us think upon his incommunicable attributs, those glorious singularities (as one calls them) which cannot be imputed to men. He is infinitely eternally and immutably Good. He is a gracious God, a loving God, a powerful God, a wise God, etc. He is a God, do but consider that. And lastly, further to draw us to put on this all, in all, and to close with him; Consider for your ever lasting comfort that God's goodness and perfections are become fatherly. We must look upon him under that sweet relation of a father, when we have occasion to make use of him. And both these considerations are wrapped up excellently in that preface or introduction Math. 6.9. Our father which art in heaven. Remember both, and resign up yourselves to his will, and trust in him. Thus we should strengthen our faith by this perfection of God made useful for us in the hands of a mediator. It is not enough for me to believe the sovereignty of God's will that whatsoever he pleaseth that he doth, that the will of God, is the necessity of a thing; and so to see the perfection of his power: but also to know that his will is holy, just, and good, and that he intendeth my good in all that befalleth me, and that his will is ever more most wise, guided by counsel, that he is a God of judgement, and therefore to say the will of the Lord be done, not only patiently, but faithfully, kissing the good rod with which he whips us, trusting him for his skill and not calling at any time his good will to us into question. Always to put our ready fiat to God's placet, out of assurance that no hurt shall befall us, that he can hinder, because he is our father: And that he can hinder all things whatsoever, because he is in heaven. Thus I have endeavoured to teach you to climb jacob's ladder, and to hold fast as you are going up to your Father in heaven through Jesus Christ: and so much for this Use, and also of this first Doctrine. That perfection is an attribute of God, I come to the Second,  
That this natural goodness or perfection is a communicable attribute. In this sense at least in part, it is said Ecclesiastes 7.29. God hath made man upright, or perfect, or good. 
2. Prop. or Doct.  It is true in one sense, Adam quickly lost that goodness which God gave him in his creation, to wit the conformity of the powers of his soul to Gods most holy will: but as yet as a creature he continued good, and all other creatures are good as they are creatures. Fallen Angels & fallen men do keep that essential goodness which God gave them in the creation. And that all creatures are good it is evident Gen. 1.31. And God saw every thing that he had made: and behold it was very good. And from the 119. Psalm and the 96. verse, where David saith, I have seen an end of all perfection: it must needs follow that there are perfections, how else could David see an end of them? We cannot see an end of those things that never were. Such things as have an end must of necessity first have a being. Neither can the place in any case be understood of God's perfection, for of that there is neither beginning nor end. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of his greatness there is no end as the Septuagint and Vulgar latin read the words, Psalm 145.3. Therefore it must be understood of created perfection that David saw the end of: 
Magnitudinis sine non est finis.  therefore perfection is communicable, given out by God to creatures: such as David had seen an end of. And although it cannot be true, that David had seen an end of all perfection with the eyes of his body: yet with the eyes of his understanding, 
Caryl on Job 5 part page 160.  he had seen an end (even) of all perfection. Doubtless the eyes of David's body, had seen the end of many humane perfections. But by the eye of his understanding, he had seen an end of them all. And so may every man else. For the scaffold on which all worldly perfections are shown, must fall: & therefore these perfections cannot stand. All our life is but an acting on a stage, and God will be seen as perfect and excellent in those that act the vilest parts, as in those that act the best. And though it be not good for Judas to be damned; yet it will be good that Judas be damned in respect of God; for in it, his justice will be manifested and declared. So then consider this, the fashion of this world passeth away, 1 Cor. 7.29. Therefore we may see an end of all those perfections, with the eyes of our souls; though not with the eyes of our bodies. Therefore there are created perfections, and so consequently, perfection is a communicable attribute of God.  
Quest. Quest. But what do you mean by perfection may some say?  
Answ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ans. I Answer. The word hath many acceptations in our English tongue, and the word used in my Text is Tubh. And there are other words that are translated perfection in our English tongue, as Thamim, and sometime Schalem. And this word not (to my observation) at all: And therefore I will briefly tell you the strict sense (first) of the word perfection, and then in what sense it must be understood in handling this proposition. Perfection in a strict sense, is that to which nothing can be added, 
What perfection is?  and from which nothing can be taken way: In this sense, there is no humane perfection nor creature perfection. The utmost perfection is but the shadow of perfection, there was seen by David an end of all. Whereas Divine perfections, the end of them cannot be seen: when we have seen the most of them, there is more of them unseen: of Creatures, it is true, they are frail and momentary. But yet the word is used to signify all the works of God: which after their kind are all perfect, so that nothing can be added by way of addition to any creature in his kind to make it more perfectly such & such a creature, 

Sumos negatum est staredici.  
Omnia opera Dei summè perfecta.  
Sicque perfectio summa creature re creta specie, est signum summae perfectiones divinae in toto genere entis Lessius.  
Duae proprietates entis veritas & bonitas. Praecipua bonitus ex ordine ad finem ultimum.   speak of whatsoever ye will. And indeed the complete perfection of each creature after his kind, is a sign of the divine perfection in the whole kind of being in general. So that, that which God is the author of in all things that have a being is their perfection. And this standeth in two things, first, their verity or truth; secondly, their goodness. Their verity, is their conformity to that measure, and rule by which they are form, and their goodness is their perfect fitness for that end unto which they are ordained. And these are the two proprieties of every created perfection. And every thing is good and true; truly what it should be, as God from all eternity had conceived in his eternal wisdom, and good and fit for those ends to which they are made, which although they be manifold, yet is there one utmost end of all things, to wit, the glory of God. And by how much more any thing serveth to the declaration of the natural goodness of God; it is truly to be called more excellent and good entitative (as the Schools speak.)  
And now to make some Use of this Truth: First, we learn Use. 1 that all things in the world are good,, 
Omne ens est bonum.  as they are essences and came out of God's hands: and all actions are good as they are natural actions; but of this I have spoken sufficiently out of the former Doctrine.  
Secondly, Let not any dare to find fault either with the creatures Use. 2 or providences of God. For who can come after God to mend what he hath done? Let us admire the various creatures God hath made and attribute to them all goodness; for it is by God communicated to every one. Let us say with David, Ps. 104.24, 25. O Lord how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are all things creeping innumerable: both small and great beasts. And for transactions in the world, let us know that God's providence is extended as far as his creation: and that every creature in every Element and place whatsoever is good and acteth well; receiving a powerful influence from God, who preserveth them in their perfections and beings, and likewise in their workings, and governs them to their ends. And should not God do so, by a continued kind of creation; creatures would quickly lose their entitative perfection, and come to nothing from whence they came. And should not God guide things, Satan's malice and man's weakness would soon bring all to confusion. But every thing made is kept to its work; even Devils and wicked men, who fulfil God's will while they rush against it, and do actions ordained even while they trample ordinances under foot. Labour rather to submit to this truth of communicated perfections to things and actions: Creatures work according to their nature, man freely; others by natural instinct, those things are of God: he maintaineth the power and manner of working; he stirs up our abilities and actions as he pleaseth: He suspends or removes hindrances, and puts bars or lets, 
Dr. Sibbs soul's conflict. page 277.  etc. He is the cause of action in all things: God's power and providence over rules secondary agents so, that they shall execute his pleasure and not disappoint it. All sufferings, all blessings, all ordinances, all graces, all common gifts; nay our very falls, yea Satan himself, with all his instruments as overruled and over mastered by God have this injunction upon them to further Gods good intendment to us, and a prohibition to do us no harm. O that we could see beauty and goodness in every providence.  
Use 3 And lastly perfection is a communicable attribute. There is still giving out, God is a giving God: therefore what James the Apostle saith of wisdom, Jam. 1.5. If any of you lack wisdom, let him ask of God, etc. So for all goodness and perfections, go to God, ask them of him, that giveth to all men liberally, and upbraideth not, and they shall be given you: pray for a perfect heart which Hezekiah had gotten. Isa. 38.3. I have (saith he) walked before thee in truth, and with a perfect heart. And this God requires of Abraham, Gen. 17.1. Walk before me and be thou perfect. Beloved, God is a fountain, and he communicates to the creature: therefore ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you: especially, I say, beg a good heart of God, a perfect heart. I know we shall have some ignorant profane wretches make their boast of this: Though they cannot talk as others do, and now and then rap out an Oath or two, and take a cup too much or so; yet they have as good a heart as the best. But as Christ said to the Devil, hold thy peace, etc. So must I bid such hold their peace, never talk of a perfect heart: one may know by your tongues and actions, what your hearts are, ever starknaked, nought. And therefore do not deceive yourselves, in thinking ye have that which ye have not. But seek unto this giving God, for a good and a perfect heart: the presence of which causeth God to look over and pass by many failings; and the absence whereof was the cause, that neither Cain nor his offering was respected. And to encourage you, know that God hath enough: And that is the last thing.  
That God in this attribute of perfection or natural goodness is infinite and incomprehensible. 
3. Prop. or Doct.  I will not stand to prove the point; who doubts it? I have said enough here and there in my former discourse to make this truth evident. God is absolutely good without beginning, without end, without limit, 
Bonus dominus & amabilis valde & bonitatis ens non est finis.  without manner and measure, anticipating, and alone containing every good: Hence is it that all things suck their sweetness according to their capacity from God. And the perfections of God have no efficient cause and want all limits. So is Gods Use 1 wisdom, power, essence infinite, infinite also is his goodness and perfection. All in God is his most simple and one only essence. And therefore let me advise you all in the first place to have a care how ye meddle with this God, who is so perfect and complete. Surely ye will meet with your over match. Set not yourselves against him. Remember Pharaoh, and consider what the Apostle Paul saith, 1 Cor. 10.22. Do we provoke the Lord to jealously? Reas. 1 Are we stronger than he? It is as if he should say, it will not be for your ease nor profit so to do. For first, let men do what they will, God is perfect in wisdom and cannot be deluded. Secondly, he is perfect in power, and blessedness, and Reas. 2 cannot be damnified. Never was he defeated, never lost he so much as the hair of a man's head. The very blasphemies, oaths and villainies of wicked men do not touch him in the least. 
A good Note.  He suffers not by any thing, for he is infinitely and incomprehensibly perfect. And this by the way may bear up the spirits of God's poor servants, afflicted and cast down for their sins. Their sins have not, cannot, touch God: ye have not hurt God by your sins; there is no harm done (as we say) if ye have made God in Christ your all. Thirdly, God cannot be hindered or Reas. 3 retarded: He transcends all impediments, Isay 43.13. Saith the Lord there: Yea, before the day was I am he, and there is none that can deliver out of my hand; I will work and who shall let it? as if God should say: If I have a business in hand, I would fain see that man that would hinder me. But there be bars or nobles in the way, (for the word signifies either) mark therefore the 14. verse. Thus saith the Lord your Redeemer, the holy one of Israel; for your sake I have sent to Babylon, and have brought down all their nobles, and the Caldeaus whose cry is in the ships. If Bars be in God's way, Nobles, or Prelates, or Kings themselves: God doth but laugh at them, Psalm 2.1, 2, 3, 4, 5, 6. Heathen rage, People imagine; Kings set themselves, Rulers take counsel. Bonds must be broken they be resolute. They will not allow of Christ's ways and will. But he that sitteth in heaven shall laugh, the Lord shall have them in derision. Then shall he speak unto them in his wrath and vex them in his sore displeasure. He must be King in Mount Zion, in despite of men and devils. What fools are men to blow feathers against Walls of Brass? to beat water against the stream? to thrust fleshy feet against Iron pricks? that's an expression, Acts 9.5. It is hard for thee to kick against the prick. And therefore what mad men are they that run upon God, that run on his neck, upon the thick bosses of his Bucklers, as Job speaks, Job 15.26. The folly of men is seen first in thinking to match perfection. But secondly, it is far worse to think to be too hard for God, who with one blast of the breath of his nostrils, can blow all his enemies into hell, yea, all the world to nothing.  
Use 2 Secondly, Is God infinitely and incomprehensibly good and perfect, as hath been showed; and the Author and worker thereof in all things created: then let us learn, that none hath done any thing for the Lord that came not from him first. O consider this, ye that advance nature above God. Whatsoever goodness is in you, either by creation or recreation, comes from this fountain Jehovah blessed for ever. Sacrifice not therefore to your own nets and burn not Incense to your own yarn; Give God the glory and praise of thy wit, wealth, health, deliverance; and especially of saving grace; What hast thou that thou hast not received?  
Use 3 A third Use shows us the extreme folly of the wise men of the world (so called) that think to show their wisdom, and make themselves happy, by heaping up many creatures, riches, pleasures, honours and the like. Might not all that these can do and much more, be had in one most perfect? And yet how lamentably do men hunt after the Butterflies of this world, 
Frustra sit per plura quod fieri potest per pauciora.  with labour, care, and danger of the loss of heaven: and yet if these things together could make happy; it would be folly to have many things, when one most united most pure, plentiful and perfect essence will do it; this is far the further way about at best.  
And lastly, for comfort to such as have made perfection their Use 4 portion: such have in him to supply all good and remove all ill, until the time come, that we shall stand in need of no other good. Wise are they that know him. Holy are they that love him. And happy are they that enjoy him. 
Habemus omnia habentes habentem omnia.  There is in him to be had whatsoever can make us happy. If God and all the world were divided into two shares, he alone is incomparably the best: blessed are they that have him for their Shepherd, they cannot want; so David saith of himself, Psal. 23.1. Because such have made the Lord most high their habitation; no evil shall befall them, nor any plague come nigh their dwelling. Psal. 91.9, 10. God is the fullest fountain, and sweetness of all things. By him they are what they are, and continue so to be. He commandeth influence to stay or go. And happy is he that hath the God of Jacob for his help, etc. Psal. 146.5. Be of good cheer, God is your portion, the more ye spend on him, the more ye may. To conclude, take heed that none of you be pointed at one day, that hear me this day, with a, Lo, this is the man that made not God his portion. 
Ps. 52.7.  So much of the first Goodness, attributed to God, his natural goodness or perfection: His holiness, benignity, and mercy, follows next to be spoken off.  
The end of this Attribute.   

The Holiness of GOD.  Psalm 99 v. 9 For the Lord our God is Holy. 
I Shall speak of these words, as they contain a proposition asserting the Attribute of Holiness, which is the third in order of the communicable attributes of God, and now to be spoken of. For the formality of the words, take only this. Jehovah is to be exalted and worshipped at his holy hill, why? because he is holy: For the Lord our God is holy. But why might it not have been said, exhalt the Lord our God, and worship at his holy hill for the Lord our God is, a good God, or a jealous God, or a merciful God? I answer, It is true, there is enough in every attribute to draw souls unto God, and to move us to exalt him, and to allure us to worship him: but yet when I shall have showed you what holiness in God is, ye will easily be made to see that the consideration of holiness will be a principal ground and cause to exalt him, and to worship at his holy hill. A thing is said to be holy, first, when it is separated from common use to the service of God. So the Utensils of the Tabernacle, to the very Dishes, Tongues and Snuffers were holy; that is, were separated unto God. And in this regard, the Lord our God is holy; for from all eternity, he was separated from all other objects to himself, to love himself, to take delight in himself: God is dedicated to himself from everlasting, and his honour he will never give to any other: and therefore exalt him, worship him, set him high, trust in him, honour him for he is holy, he is all for himself, he is eternally dedicated to himself, and will make such know that do not exalt him, what it is to displease so jealous, so holy a God. It is true, self-love in men is very often inordinate, extremely, and so very vicious; but in God it is a glorious beam, it is his holiness. And the reason is, because there is none other meet to be an object of God's love but himself. So this is the first acceptation of the word holy, and you be according to this taking of the word, God is holy, that is, dedicated to himself, and therefore that he is to be exalted and worshipped, because he is so holy as hath been said. He is all for his own glory, all for himself; he never in the least action aimed at any thing (nor will nor) indeed (can) but himself. There are many things which asserted of men (as I hinted before) do render them very  yea unholy. As to look after their own, Philip. 2.4. To be lovers of there own selves 2 Tim. 3.2 and the like; Which ascerted of God do gloriously set out his holiness. And so also in men, holiness is a separation from the world unto God, holy persons, are persons dedicated to God. Thus have you the first acceptation of the word.  
Secondly, Holiness sometimes signifies purity. Yea know in our usual manner of speaking, we do make holiness and purity Synonimaes, as in Luke 1.35. therefore that (holy thing) which shall be born of thee shall be called the son of God. To be holy is to be immaculate, that is, sine macula without spot, or blot, to be agreeable and conform to the holy law of God. Holiness (saith a late writer) doth consist in a complete uniformity, and conformity to the will of God wholly. Some are first table Christians, others second table Christians: Some hot in acts of religion that are could in justice: some are very honest and just to men that have no delight in communion with God, but James 2.10. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. He that breaks one link of a chain, breaks the chain. One holy nature gave every commandment, how can there be a state of holiness without equal respect to all? Then shall I not be ashamed when I have respect to all thy Commandments saith David, Psalm 119 6. And again, I have refrained my feet from (every) evil way, ver. 101. To lose our will in the will of God is holiness. So this in Christ, John 4 34. Jesus said unto them (to wit) to his Disciples that had prayed him to eat some meat. My meat is to do the will of him that sent me and to finish his work. And Math. 26.39. and 42. verses. Nevertheless, not as I will, but as thou wilt. And thy will be done, this was holiness in Christ. In this sense holiness and righteousness in Scripture do often signify one and the same thing. I say (often) not (always) for where the two words do come together, as Luke 1.75. In holiness and righteousness before him all the days of our life; we may understand most fitly by holiness the duties of the first table, and by righteousness the yellding of obedience to the duties of the second table. But I say holiness is sometimes put for righteousness, and righteousness in like manner for holiness. As Psalm 16.3. David declares that his delight is in the Saints (or holy ones) that are in the earth, which he affirms to be the excellent, or such as excel in virtue. And therefore some do define holiness to be moral goodness which is a perfection of holiness in life and conversation; a perfection of manners in act and habit as the Schoolmen call it. So we account righteous livers to be Saints. And because there are none perfectly holy in this life, we cannot gain say the Popish Schoolmen in that sense, that aver and teach none to be properly holy in his life, I say if they mean by properly holy, perfectly holy. For to make a man holy, there must be in him a perfection of habit and conversation agreeable to the eternal law of God. And as nothing is weight till it counterpose the weight that is set against it; so no man's life is completely, that is perfectly holy; until it be exactly answerable to the holy law of God, which cannot be said of any man in this life until he come unto a perfect man, unto the measure of the fullness of Christ. Ephes. 4.13. It is true Christ was full weight according to the weight-stones of Gods eternal law, he was full measure according to that met-yard, but so was never any man else holy or righteous, perfectly I mean and exactly. This (by the way let me tell you) is one cause, why, when an emenient person dies in Popish countries, whom they judge fit to be canonised for a Saint; they let a hundred years pass after his death before they do it, allowing a considerable time for the purgatory-purgations of his soul before he pass for a Saint. But yet though properly, when by it we mean completely, none be holy in this life: Yet are there holy one on earth, to whom the holy, eternal moral law of God is a rule. And there are some, who though they cannot keep all God's Commandments; Yet they have respect unto them all. Such a one was David Ps. 119.6. And ver. 111. he saith. Thy testimony, have I taken as an heritage for ever: for they are the rejoicing of my heart and ver. 112 I have inclined my heart to perform thy statute, always even unto the end. But to proceed in showing you what holiness is according to this second use of the word. I have said it is a conformity to the eternal law of God, and so it is. For as the conception of the divine mind is the measure of natural perfections, and of that being that is in all things; So the eternal law is the measure and rule of moral perfection, and of the holiness of a reasonable nature in all good works. He is holy therefore whose affection and manners do exactly agree to the eternal law of God. But here falls in a question by the way that calls for an answer. To wit, whether all acts of obedience required now were required ever, and such as have been required heretofore are still required? To which I answer shortly. That Obedience to God's mind is still required, 
Moralia sunt aeternae veritatis.  and for all morals they are still the same: But God hath been pleased to make positive laws, some ceremonical, some judicial which are now out of date. He trained up the Jews under them indeed, but upon the dissolution of their common wealth, their judicial laws ceased to be of use: And upon the coming of Christ to be a sacrifice for the sins of mankind, the ceremonies as shadows of good things to come did fly away. And so also we now in Gospel times, have our proper Gospel laws, which the Jews had not. But yet the moral law is still one and the same, and of it not one jot or title shall ever be altered or made void. Well then, let us come to some issue. A man of an upright life and conversation is a holy man. Ye see what holiness is in man, let us a little take a view of Angels, those holy celestial flames: And we shall find that they are holy in both the formentioned respects. For they make God's glory, the end of their actions, being given up to him, and to his honour: and there is no blemish in their obedience: None in their nature, none in their lives. It is true their holiness is but finite because created, and therefore perishable holiness in itself: for they might fall if they were not supported, & those Angels that fell at first were holy. Yea it is by the grace and decree of God that these elect Angels do and shall continue holy, as it also is, that the Saints-separate from the world unto God, do not return to the world again. Yea this is true of the holiness and hapynes of Angels and saints in heaven. One thing more, touching the holy Ghost who in this sense is called holy, not as he is the holy God, but as he is the giver and worker of holiness and makes men conformable to the law of God. And therefore he is called God the holy Ghost or holy spirit, all the three persons, Fatner, Son, & Spirit are holy essentially; but the third person is called the holy Ghost or holy Spirit, because he it is that worketh holiness, and frameth your Spirits suitable to the holy law of God. Now if holiness be such a conformity in men to God's law, what glory is there in God's holy conformity to his own mind and law, as you will hear when we come to it. And in the mean time judge whether there be not sufficient ground of calling upon men to exalt the Lord our God and to worship at his holy hill, in the remembrance of his holiness, because he is a holy God, because he never required any thing of any man that was not holy, just and good; it is meet such a one should be exalted and set high, worshipped and honoured. Therefore Worship for he is holy both ways, in both acceptations of the word he is dedicated to his own glory and so he is holy, and he is perfectly, just and holy, righteous in all his ways and holy in all his works. Ps. 145.17. Therefore exalt the Lord our God, therefore worship him. Ye see the emphasis of the reason, and why the consideration of the attribute of holiness is rather than of another attribute, made the ground of this inculcated exhortation of exalting and worshipping God.  
Now as in other Attributes formerly handled, so in this I shall speak of these three propositions out of this Scripture.  

1. That holiness is an attribute of God.  
2. that it is a Communicable attribute.  
3. That Holiness in God is Infinite and incomprehensible.   
For the first, that holiness is an attribute of God. Let those things be remembered that have been spoken of the twofold acceptation of the word holy, and we shall find that both are eminently true of God. He is all for himself, he will not give his honour to another; Herod shall be smitten by an Angel and eaten of worms for not giving God his glory, Act. 12.23. Self love (as you have formerly heard) affirmed of men renders them ugly, but it is a glorious attribute of God. And then also the conformity that is in God between his mind and will (that I may so express it) evinceth this to be true, that the Lord our God is holy. And thus we may say, the will of God, the actings of God, are conformable to the eternal law of God; but yet the holiness of God is of a far higher consideration than the holiness of men or angles. For the will of God and his actings are not to be thought to be conformable in an accidentary manner to an eternal law; but essentially and from within himself, not by divers or various virtues, but by his essence as it cometh under the consideration of a will, he is holy: even as the same one infinite essence coming under the consideration of a mind, is said to be most wise, yea wisdom itself, so that is (as it were) the ordering of God's actions according to his understanding which is called the holiness of God. There was never a wise action or word in the world, but it came out of God's head, nor never a good, right, or holy action, but came out at his heart: Again whereas the eternal law doth spring from the divine essence which as it is the first original of all entitative perfections: so also of all moral perfection, and of all the rectitude of the affection and conversation: It than appeareth, that as holiness in men and Angles doth stand in conjunction with God in affection, so God most conjoined to himself, both by nature and by the affection of love must needs be exactly holy, according to the saying in the schools. Amor Dei est sanctitate, The love of God is holiness, because in men it ariseth from the knowledge of his excellency which draws their souls to God. Now therefore, no creature can be holy as God is, because no man doth know God as he knows himself. You know the saying, ignoti nulla cupido of a thing unknown there is no desire. The reason we love God no more, is, because we know him no better. All our want of love to God, flows from our ignorance of him, he is holy among men that loves God most, and he will love more than others that hath a greater knowledge of God than others. God knows himself and loves himself, and this is his holiness; Yea he so adhears to himself, that he will cast down all things, rather than suffer his honour to be abased. Lastly in the application of the acceptation of the word holiness to God, you must know, that holiness standeth in purity of soul, free from all contagion and spot of sin; therefore God is holy in himself without regard to an eternal law to be measured by. There is the holiness of obeying a law, and the holiness of being a law. There is a created holiness and an uncreated holiness. There is a regulating holiness and a regulated holiness. Holiness in man is a complete conformity to the will of God: but in God there is a complete essential will, and an essential freedom from the least spot of sin. In Christ as man was an exact conformity and submission to his father will, even contrary to his creaturely will. But in God there is much more for he essentially is holy, and therefore cannot be measured by a law. By this time you perceive (I trust) what holiness is, which is an attribute of God: yet for further Discovery of God unto you I will speak of the divers ways, that God is said to be holy, distinctly, properly, and perentically so, as none but him can be so said to be holy as he is. 
Lessius.  God is said to be holy five manner of ways according to the doctrine of the schools. First Radically, because the divine nature is the first root and original fountain of all sanctity and purity. For from the essence of God, in our manner of conceiving things, both the eternal law, and all love in God of himself and all purity (called by some the chastity of God) doth flow and come. 
Schaerpius.  For although there be not in God a priority of nature in any regard; yet we must conceive in him a priority of order. To clear up this by familiar instances or similitudes, though the beams of the sun be assoon in, in nature as the sun, yet we must account the sun to be the radical cause of those beams. So also assoon as there is fire there is light and heat, yet is the fire in order to be conceived before either of them. And so now, you may see my meaning, when I say holiness is radically in God. I mean the essence of God is the radical cause, root and fountain of that holiness which is in God. As God the son hath always been the son of God; and begotten from everlasting, and is called the wisdom and word of God. So upon the same account the holy Ghost is the love and holiness of the Godhead and divine essence and so proceedeth from the father, and the son; this helpeth us to discern some what of the great mystery of the Trinity. And so although not the same truth yet a truth like unto this would I hold forth in this Doctrine of radical sanctity.  
Secondly God, is objectively holy, because he is the object of all holiness. For not only it is true of the holiness of angels men, but even of the holiness of God, that it is placed in the love of, and conjunction with God. God is the supreme of all things and most simple and pure, and the chiefest purity, is in cleaving to him, and purity is holiness or the chastity of God therefore God is holy objectively, as the measure of all holiness, and the fit object of self love. For as in men impurity cometh by touching things below, as when our faces are soul or our garments dirty; And in our souls there is defilement by cleaving inordinately to the world and worldly things: so purity springs by acquaintance with things above, when our affections do ascend to high and more noble things, and do stick to them. And so God leaveth to himself and is the object and measure of his own holiness.  
Thirdly God, is holy exemplarily in manner of a rule or copy. The conformity of the soul and life of man to the eternal law is true holiness, such conformity is in God to himself and law, though not because it is his law which is the rule of holiness.  
Fourthly, formally God is holy, he cleaves to himself who is most pure, and is therefore formally holy. God is the love of himself this is his holiness, and because he loveth himself infinitely, as he is lovely infinitely, therefore he is infinitely holy. Yea God in the love of all his creatures is holy, Psalm 145 17. He is holy in all his works.  
1. He loves them for his own sake. Sanctum esse, est amare Deum, et gloriam ipsius in omnibus procurare. To be holy is to love God and to seek his glory in all things. And so he is holy in all his works.  
And Secondly he is holy in all his works, because they are exactly conformable to the rectitude of the eternal law. Quia tam perfecte vult rectitudinem quam perfecte illam concipit. He works as perfectly as he conceives perfectly. As is God's judgement so is his will: And hence it is that the love of the Father is so passing great to Christ, for the father loveth the son, etc. Joh. 5.20. Why should God love the son more than any other creature; but because he saw more of himself wrought in the son, then in any other creature. Love is an inclination of the will to that thing which is good, and thereupon the soul of God runs out to Christ who was altogether lovely: this is formal holiness in God, this is the formality of this attribute in God, he loveth himself in his love to the creatures. All the actions of God proceed from an holy spirit, from a spirit of holiness: As hath been said already, holiness is to love God, to seek God's glory, to love one's self in God, and in this sense God is certainly holy for he loves none as himself and seeks and aims at his own glory in every thing he doth.  
And here (by the way) let me speak a word of the formality of the holiness of Saints. Is it not their love to God and Christ. And the Saints that makes them to delight in beholding him whom their soul loveth. Doubtless it is. My beloved (saith the spouse) is whit and ruddy the chiefest among ten thousand. Canticles 5.10. As it was said by the Queen of Sheba of Solomon. 1 Kings 10.8. Happy are thy men, Happy are those thy servants which stand continually before thee, and which hear thy wisdom: So much more may we say (as the spirit of holiness maketh us to say.) Blessed are they that know Christ, and have of the graces of his Spirit. And here I must needs say once again if God be holy, because he loveth good men which are his choice workmanship; then so are the Saints therein holy also, for they love wonderfully that choice master piece Christ, and all the Saints which are his workmanship created in Christ Jesus unto good works, Eph. 2.10. And so by the rule of contraries, as it is said Psalm 45.7. by way of prophecy and mystically of Christ, Thou lovest righteousness and hatest wickedness &c. God must needs hate sin with an infinite hatred: for he loveth the rectitude of the eternal law, and therefore hateth what is contrary to it, for the sinfulness of sin is its contrariety to God's eternal law. And then Secondly, God necessarily loveth his own goodness and perfection, and therefore necessarily hateth sin which is contrary and repugnant to that goodness. Repugnant I say, not as one form to another, but as an inordinate thing to its rule and measure. Keep sin up and God must go down, keep God up, and sin must go down. You may as well expect to see the Ocean sea burn to ashes, or stones to fly upward, as look to see an union between God and sin, or that God should not look upon it with highest indignation. What sin is, you should find in every catechism almost, it is the transgression of the holy law of God, even the least sin doth turn aside God's love, and because he is holy, it maketh his very soul to hate the persons in whom it is. Sin is like Coloquintida in the Pot, and this I must tell you that when God smells it, he cannot but throw away pot and all, it is so contrary to his holiness. Where ever God sees sin he runs at it presently. If his own son do but stand in the sinner's steed, though he had no sin of his own, yet you see how the wrath of God ran out against him. And the reason is, God's love of his law, which is his holiness, of which sin is the transgression, and upon this account God must needs hate it. And this David a man of much acquaintance with God tells us, Psalm. 5.4, 5. For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee, The foolish shall not stand in thy sight, thou hatest all workers of iniquity, and so Isaiah 1.24. Ah saith the Lord, I will ease me of mine adversaries and avenge me of mine enemies. By which words the prophet meaneth, that God will not be appeased, he will ease himself; here is an allusion to the disposition of men, 
Calv. in loc.  for even as wrath is nothing else but a desire of revenge: so revenge itself also is a kind of contentment: for when any is revenged he is glad and satisfied. Thus the Lord saith, that he will satisfy himself in chastising his enemies, as if it were a kind of recompense. And because this holiness of God doth so glorious shine-out in his hating of sin, which is contrary both to his eternal law & workings, in both Church and world, and also to the actings of Saints, acted by the Spirit of holiness: I will a little fasten here and give you some evidence of the bitter hatred which is in God against sin.  
First, Therefore when we shall see an all-mercifull God to deprive men and Angels of such an infinite good, as himself, 
Evidences of Gods hating sin.  certainly you must suppose there is some great cause & reason for it, why, the fruition of God is the greatest good, and Angels and men were his most excellent creatures: yet such is God's holiness causing his hatred of sin that he tumbles man out of Paradise, and Angels out of heaven, here is one evidence of God's hatred of sin and severity against sinners.  
But Secondly, God doth not only deprive these prime creatures of such a goodness, to wit, himself infinitely and eternally, but also cast them into extreme sorrows, pains and torments. And the Angels which kept not their first estate (or principality) but lost their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day, Jud. ver. 6. And for men, who can be ignorant of these mysteries, sin hath brought upon all sexes and ages even in this life, besides those everlasting burn, to the which all wicked ones are reserved?  
Thirdly, God will blot out all the good that ever men did, if that fall a sinning once. If the righteous turneth away from his righteousness and committeth iniquity, etc. All his righteousness that he hath done shall not be mentioned in his trespass, 
Ezek. 18.24.  that he hath trespassed; and in his sin that he hath sinned, in them he shall die. If a man should live many a year in serving God, and do great things for the people of God; Yet if he give out and sin, and persist and die in his sin, all his former good should be blotted out. 
Q. A.  But here comes a great question, can a righteous man fall from his righteousness? To which I answer, It is impossible, Ratione Decreti & promissionis, in regard of God's decree and promise: Yet we must know that as God only hath immortality essentially and immutably: so likewise all kinds of goodness are only in God firm and sure. Saints might fall, Angels might fall, the Saints in heaven might fall and die also again, were it not that God holds them to their estates, he hath brought them unto, and will even as the Psalmist saith, Psalm 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. But for more clear and full answer to the place in Ezekiel. You must know that the Holy Ghost means not truly gracious, neither is it the scope to prove falling from grace, but to clear the Lords justice, and my scope is to show the deadly hatred God bears to sin. And either by righteous in that place we are to understand a moral, legal, righteous man, or else it is a caution to prevent a righteous man's falling, if we will understand it of Gospel righteousness. Or lastly, (as I intimated in the beginning of my Answer to his Question) it may be true of a righteous man considered in himself, not in relation to God or Christ, that he may turn from his righteousness as Angels and Adam did. We have a rule conditional, suppositions are of things impossible, aswell as of possibles, & therefore make what ye will of the text, ye can never necessarily conclude, either with Bellarmine, that a man may, Exuare cor novum, put away a new heart, that faith may be lost. Lib. 3. de Inst. c. 14. Quid clareus? quomodo quaeso avertitur justus à justicia, si fide sola justificatur & fides semel concepta extergui non potest? or with Arminians that it is so evident, that every one may see it, that a just man may totally and finally fall away. 
Hominem justum posse totaliter de ficere. Ames. in antisynod. de presen. Sanct. c. 2.  Christ tells his disciples that he would send the comforter, that he might abide with them forever, that he might dwell with them, and be in them John 14.16.17. But I must end this business which is but by the by. God must needs hate sin, seeing one sin in the evening of a man's age persisted in unto death will make God forget, all former services done to him (this is the third evidence.)  
Fourthly, God's willing the abased incarnation, and dolorous death and passion of his son, that sin might be abolished, is the highest discovery of his hatred towards it. If nothing but the blood of his own son be able to remove sin, it shall be laid down rather then God will endure it: so hateful is sin, and so loathsome in the eyes of God. And therefore Souls, do but consider this, ye that make light of sin, see and consider a little what sin is in the account of God, in whose balance all things must be weighed. Yea, look upon the readiness of Christ to make his soul an offering for sin, to lay down his precious life that this ugly thing sin so hateful to God's holiness might be slain as well as satisfied for; and that God's soul might be eased and comforted, justice being satisfied which the holy severity of God did call for. I have been very long upon the formality of God's holiness, which as you may remember, is the fourth way or manner God is said to be holy in.  
A Fifth, and indeed the last way or manner is, that God is said to be holy, Eminently, and causally; as the fountain and beginning of all sanctity in creatures. As he is the root of all holiness, the object, the example viz. of and unto his own holiness and formally holy, also (as hath largely been demonstrated, So likewise to the creator of all creatures holiness? He is the Efficient, Formal, Exemplary, and final cause. He hath (first) infused all holiness (into Angels and men) which they have, he converteth men to himself, he doth away the spots of their sins, he plants in them the light of grace and good inclinations. All holiness comes from him, and what have we, that we have not received from him, who only it is that makes men to differ? So that, God is causally holy, the efficient cause of all holiness in the sons of men. He it is that rooteth out sin, and cleanseth them from filthiness, and planteth in them holiness by his holy spirit. And thus our God is holy as he doth effect holiness. Secondly he gives the very species of holiness. Holiness (as I have told you) is placed in loving God, and his ways, Christ and his people: Now it is God that forms Christ in us, and gives a spirit of conformity to him in holiness. He is the formal cause of holiness in creatures, not informing but in a higher way, & without imperfection, we are transformed by the renewing of our mind, Rom. 12.2 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature, the change of the soul, (as the work is variously termed) is wholly from God. And so their people come to be willing in the day of God's power, in the beauties of holiness Ps. 110.3. Then when they have a holy frame of spirit, they being to value ordinances, and run too and fro for the increase of their knowledge, Daniel 12.4. they cleave unto God, and one to another, praying in the Holy Ghost Judas. ver 20. and submiting themselves one to another in the fear of God Ephes. 5.21. Even as the father loveth the son, and the son loveth the father, and God loveth himself because of the holiness in their divine essence: so it is with the Saints that are made to be holy and are renewed.  
Thirdly, God is exemplarily the cause of holiness in creatures, he hath laid a copy before us according to which we should square our lives. He is principum exemplare. Not only the mind and will of God revealed in the scripture, but also the histories of God's deal in point of holiness, who would have us walk as he hath, and be holy as he is holy. And yet this is not all, we have a plain familiar copy, a demonstration before our eyes, I mean the behaviour and conversation of Christ in the days of his flesh, he hath left us an example, that ye should follow his steps. 1 Pet. 2.21. Such as walk according to these copies and this rule, peace be on them and mercy, and upon the Holy Israel of God, Gal. 6.16.  
Fourthly, All the holiness of the creature is directed unto God and his glory, as unto its end. Therefore the creature is sanctified and made holy, that it may be for God the utmost end; and honour him, and praise, and glorify him. And take this for a truth, no action is any further holy than God's glory is the end of it. The Pharises alms, fastenings and prayers, were materially good: but because their own praise and not God's glory was that which they aimed at; this was that spoilt all. And therefore (Christians) well is that we have a Christ, for seeing God will no further look upon us than we perfectly aim at his glory in every thing; what would become of us had we not a Christ? Seeing self ends will so mingle themselves with one best performances, have we not cause to bless God for Jesus Christ; 'tis our duty, and let it be our practice to bless God for Jesus Christ. To Summe up all. Holy men have holy minds, their holy minds are fixed upon God. The will, word, and works of God and Christ, are copies before their eyes; and lastly, holy men aim at God's glory and not themselves, (for they are swallowed up in God, and know whom they have believed) therefore I commend in all these respects, God to be eminently and causally holy. Now let's come to make some use and application of this truth, 
Uses of the Attribute of holiness in God.  that the Lord our God is holy, that holiness is an attribute of Gods. And first by way of information it teacheth us, that holiness is not to be contemned, nor such as labour after it is not to be set light by, nor holy persons despised. woe therefore to those that despise holy persons, this must needs be an heinous offence; why Sirs, what do ye mean? Holiness is an attribute of God, and can that be base or despicable, which God takes, and makes to be one of his own attributes, one of his names which must not be taken in vain; much lesse not trampled upon. Are such to be blamed that desire to be like God? to be holy as their father which is in heaven is holy? what horrible wickedness is this! to mock at holy people, as to twit them with holiness, is to mock at God: those that do so, are like unto such wretched servants in a house, as will dog and misuse a child in the family, because it is like his father, whom they yet take wages off and live by, and can not live with out: little do men think to what a pitch of sinfulness their carriage this way doth amount unto: though many think it nothing to mock at holy people, yet is it a very great sin: And yet what is more in disgrace then holiness? who more despised then pure and holy souls? Oh these are your pure folks, these are the holy sect, and the like scoffing speeches. If a man do but look towards the ways of holiness, he is straightway had in derision by profane people. How do parents abuse their own children even among us in this place, if they do but look towards Zion, and even weep for mad▪ Alas poor souls! Oh that I had but bowels to pity you as there is cause. Do ye know what ye do? Let me tell you, ye mock at that which must be in yourselves or ye shall not see God. Heb. 12.14. and holiness without which no man shall see the Lord; yea ye mock at that without which ye cannot serve the Lord. Josh. 24 19 Ye cannot serve the Lord for he is an holy God, etc. Such as despise holiness cannot serve God, so this is the first use. If you should have thoughts of indignation against people because they be holy, ye would plainly declare that ye are none of God's servants, none of his worshippers, and as first I said, that ye shall not see his face in mercy, so much for that; they that labour to be holy are not to be condemned, nor holiness which is an attribute of God contemned.  
Secondly, If holiness be an attribute of God, than it further Use 2 teacheth us, that God must needs like of holiness and delight in holy persons. For all God's attributes are pleasing to him: and this being one of them, he must needs take pleasure in this. This clearly follows, where God doth find but a sparkle of himself, he must delight necessarily in it, because of his holiness (as hath been abundantly manifested in the foregoing part of this discourse) he runs with joy to his the workmanship of his own spirit. And this is not only a Use of information, but of comfort also; exceeding great comfort to those that are taken out of this wid● world and set into Christ the root of Jesse the root of holiness. The spirit of glory and of God resteth on you, saith the Apostle Peter, 1 Epist. c. 4.14. (which may rejoice under their reproaches for the name of Christ, when a soul loves God, and is seeking to set up his glory, this is matter of great joy, because they are partakers of his holiness; O well shall it be with such, and happy shall they be, Psal 128.2. The Apostles, Acts 5.46. Departed from the presence of the Council rejoicing, that they were counted worthy to suffer shame for his name. And so may all holy ones be their outward condition what it will.  
Use 3 Thirdly, Such as would become acceptable to God, must labour to become holy persons; for this is that which the Lord calleth for Leu. 11.44, 45. and cap. 19.2. Ye shall be holy for I am holy; this is that the Lord calleth for from all persons, nothing will give him content but this: you know the saying, likeness makes love. And here it takes place, if you will have God to love you, you must labour to be like him. Nothing will please him but holiness: if you would give the fruit of your body for the sin of your soul, yet that will not give him content. But ye must be holy, the reason is given, because the Lord your God is holy. Be exhorted therefore to labour for holiness.  
To move you, consider first, the excellency of this grace, 
Motives to labour for holiness.  it is of the divine nature, it is most excellent: The excellency of a thing will make a man to labour for it; excellent things are the objects of wise men's desires and labours. Now there is nothing so excellent as holiness, for that is to be like God. And therefore why do ye spend your money for that which is not bread, and for that which will not profit you, but is vain and like a shadow; Riches get wings and fly away: labour therefore for that which when once you have, will never forsake you in life, or death, or judgement. And therefore the excellency hereof thus considered should never let us be quiet till we have gotten some evidence, that we have in some measure attained unto this holiness, even holiness which is one of God's attributes.  
Secondly consider this too, holiness is a thing which every man is without. There is not so much as one sparkle of holiness in any man by nature: for we are wholly defiled with sin. Ever imagination of the thoughts of man's heart is only evil continually, Gen. 6 5. How can man be clean that is borne of a Woman Job 25.4. the interrogation there is a vehement negation? How can, that is, it cannot be; But we are all as an unclean thing, and all our righteousness are as filthy rags. Isaiah 64.6. There is none righteous no not one, there is none that understandeth, there is none that seeketh after God. Rom. 3.10.11. Holiness you see by nature. Every man (saith one) is borne with his face to sin, and his back to holiness. And yet this holiness is of absolute necessity: Riches life, health, friends are good things? But yet they are not of no such necessity, but holiness is. Without it no man shall see the Lord, Heb 12 14. A man may see the Lord without peace, with out wealth, but not without holiness be sure of that. No holiness, no heaven. Rev. 21.27. And there shall in no wise enter into it any thing that defileth. Those that are without holiness must abide without heaven. Heaven Gates are shut against all unholy persons. They that do look for salvation must be holy, must be washed, as saith the Prophet Jer 4. cap. 14. O Jerusalem wash thine heart from wickedness that thou mayst be saved. This is the second motive to move us with earnestness to seek after holiness, considering the absolute necessity of it.  
The third motive is an encouraging one, to wit, that holiness is to be had, if you will but take pain for it. I do not press you upon impossibilities. It is true, holiness is an attribute of God, and some of his attributes be incommunicable, but this is communicable to man. And so I come unto the next, to wit the second proposition to be spoken of in this attribute (according to my method observed in dispatching all the other that have formerly been handled) and it is. That holiness is communicable to mankind, Doct. that it is a communicable attribute. But that I be not mistaken, or misunderstood, you must know that I mean not holiness or any other attribute is communicated as it is an attribute of God. For God cannot part with any thing that is essentially his or rather himself; as all God's attributes are: But this is it that I mean, that here is something like holiness in God, which God communicateth. That like dispositions are to be found in men and Angels that are in God. That as God is said to be holy, so there is a holiness in men. But whereas in men holiness is finite, imperfect & mutable; neither that, nor any other attribute is such in God, who is one most simple essence, and not made up of several ingredients. There is nothing in God, which is not God, His wisdom, power, goodness holiness is one, and the same most simple infinite and immutable essence. But to return whence I digressed. Holiness is a communicable attribute, it doth not so abide in God as for man to have no such property. 
Reasons.  It is communicated as may be seen first in the creation of both Angels and men. When God made Adam he was a holy man: And therefore we may well argue that holiness is to be had, 
Ab esse ad posse valet argumentum.  because it hath been had.  
Secondly God hath likewise communicated it in regeneration Ephes. 4.24. And that ye put on the new man which after God is created in righteousness and true holiness. So then, if God made man holy at first and make many holy again, daily by renewing them in the spirit of their minds Ephes. 4.23. Then it stands for an unquestionable truth in both these respects, that holiness is to be had, Use that it is a communicable thing. And therefore we may hence conclude the true cause, that so many men do want holiness to be in themselves, and not in God. What is the reason that so many are altogether destitute of this grace, that they have not so much as one grain of it in their hearts, or the least sign of it in their lives? Surely it is because people do not give themselves to use the means to obtain it, they will not walk in those ways in which it is to be had. The fault is not in God but in themselves. Souls, God calls you to be holy, and sends his messengers to invite you to come to him, that ye may be holy, he calls upon you to turn from your evil ways, he sometimes allures, he would you should be holy, but ye will not, God hath done his part. He may say of you as once he did of Israel, Isaiah. 5.4. What could be done more to my Vineyard that I have not done in it? There hath been nothing wanting in God, and yet instead of the sweet and pleasant grapes of holiness, he hath had nothing else, but wild grapes from us: instead of holiness, profaneness, and wickedness: And that which is sad to consider, the more God calls men to holiness, the further do they run from him into all sin and wickedness. Of what punishment suppose ye shall such be thought worthy, that tread underfoot the Son of God and count the blood of the covenant an unholy thing, and do despite unto the spirit of grace; Heb. 10 29. How will men be able to answer this before our God who is a consuming fire? How do ye think to stand in the judgement: O ye sinners, and in the congregation of the righteous in that day? How can ye ever expect to rest in God's holy hill and continue in unholiness. What desperate madness is this? Surely, Christ will come and he will separate between the sheep and the goats, he will divide the holy from the unholy: you shall answer for your profanes and base carriage towards the Lord and his people. This is the first use, the fault is not in God, that people are not holy, but the fault is in themselves, If now ye be damned ye may thank yourselves: your destruction will be of yourselves. For God would have you holy, he stands at the door and knocks, The Lord grant that this may be thought on, that hath been said. So much for the first use.  
Secondly it teacheth us for our everlasting comfort, that such as do desire holiness may have it from the hands of God. Use. If ye will be holy ye may: If ye will say each one of ye, Lord, if thou wilt, thou canst make me holy, as it is written of the Leper, Mat. 8.2. Lord if thou wilt, thou canst make me clean. That Jesus put forth his hand and touched him saying, I will, be thou clean, v. 3. So will he put forth his hand and say, I will, be thou holy. Ye cannot be more willing, nor so much neither, to have holiness as God is to give it. We read of Paul, 2 Cor. 12, 89. How be sought the Lord when the thorn in the flesh was sent him, and what answer he had, viz. to wit, that God's grace was sufficient for him: Now have you bad natures? bad hearts? remember God is both able and willing to give you new natures, and to create in you clean hearts. If you will cry unto him, and complain of your stony hearts: he can take away these hearts of stone, and give you hearts of flesh. If you groan under sin with a desire to be rid of it, know this for your eternal comfort that the work of grace is begun in you already. The work I say is begun, and he that hath begun that good work will perfect it unto the day of Jesus Christ. Never was there a soul that groaned after holiness, sincerity, that ever perished for the want of it. These groans could not be, but by the spirit of Christ, and where the Spirit of Christ is, there is Christ's dwelling, and where Christ dwelleth, there is true faith. You that desire holiness that hunger and thirst after righteousness are pronounced blessed. You are in Christ's school though but in the lowest form.  
Use 3 
Motives  Thirdly, this may provoke you to holy desires and endeavours seeing holiness is to be had, and God both commands it, Motive 1 and directs you what to do to obtain it. Leu. 20.7.8. Sanctify Motive 2 yourselves therefore, and be ye holy: for I am the Lord your God. And ye shall keep my Statutes, and do them: I am the Lord which sanctify Motive 3 you. And moreover the Lord hath promised that they that ask shall have, that they that seek shall find, and that to them that knock it shall be opened, Math. 7.7. And yet again, consider the Motive 4 great danger if we die without holiness. Without it we cannot see God, Heb. 12.14. no holiness, no heaven. And therefore upon these and such like considerations, we should be stirred up to put to it, to the purpose, and labour to be holy as God is holy. I am loath to leave this point: therefore for an other motive; Motive 5 consider that man that desires to do a thing, and hath probable means, as a good rule, a good copy hath great ground of hope that he shall obtain what he would have, and attain unto that which he laboureth for: Now Beloved what a copy have we to walk by? Even the Lord Jesus Christ who is sent from heaven to us that we might writ after him. God (its true) is a copy. Be ye holy for I am holy. But that indeed was a very hard one for us to writ by. But now he hath given us a living law in the Lord Jesus, who is made unto us of him wisdom and righteousness and sanctification, etc. 1 Cor. 1.30. Now he hath given us his own son to draw out every letter before our eyes, that so we might the better write after him. Good men be blessings, whose examples are to be followed: but there is no man so good, but hath his failings and defects. But now Christ hath neither spot, nor wrinkle, nor any such thing in him: for he is full of knowledge, and likewise of the fear of the Lord. All sorts may learn of him how to behave themselves. Children may learn of him how to behave themselves towards their parents, subjects and people to Princes and Magistrates, in him we have a copy for prayer, how also to be doing of good upon all occasions, to love our enemies, not to revile again when we are reviled. In things both concerning this life and the life to come, we have patterns in Christ to imitate. In Christ I say not as God, but as man endued with the graces of the Holy Ghost. And this is that living ooppie, which the holy God hath provided for us that we might be holy too.  
Sixtly, And yet this is not all. The Scriptures are left to be Motive 6 a standing rule and blessed means of sanctification. John 15.3 Now ye are clean through the words, which I have spoken unto you. The word of the gospel is that which cleanseth people. By it they are sanctified as it is expressed in that heavenly prayer of Christ John 17.17. Sanctify them through thy truth, thy word is truth. And so also Ephes. 5.26.27. That he might sanctify it (speaking of the Church) with the washing of water by the word, that he might present it to himself a glorious church not having spot or wrinkle of any such thing: but that it should be holy and without blemish.  
7ly. We have many outward favours, whereby God doth allure us into holiness. Every outward blessing & mercy should Motive 7 invite us to holiness. As Luke 1.74.75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness all the days of our life. God would by his blessings (as it were) get into our books: his love tokens are sent to woe us to holiness. And therefore when we are tempted to sin, let us say as Joseph did Gen. 39.9. How can I do this great wickedness and sin against God? O let the minds of God engage us unto holiness: let his loving kindness constrain us to labour after it. Q. But how should we seek unto God for this grace? A. I answer, first by faithful prayer, as you find David did Psalm 51.7. purge me with Hyssop and I shall be clean, wash me and I shall be whiter than snow. And again ver. 10. Create in me a clean heart O God, and renew a right spirit within me. And to Paul prays for the Thessalonians, That the God of peace would sanctify them wholly, and that their whole spirit and soul and body might be preserved blameless etc. 1 Thes. 5.23. This is the first means to be used for the obtaining of holiness.  
2. Let us study the Doctrine of holiness or the new creature or the new man: that we may know what it is, and when we have it. It is an alluring Doctrine. It is called the image of God. Ephes. 4.24. And that ye put on the new man which after God is created in righteousness and true holiness. Such as would have money must learn how to tell it. Then are divers sorts of moneys and coins abroad in the world, and therefore labour to know the King of heaven's coin. And learn to try it too from counterfeit, there is much false money going.  
I will a little speak of this holiness, which I am now persuading you to labour for and to seek after.  
It standeth 1. in the renovation of the whole man, both in the spirits of our mind, and in the affections of our hearts. When our spirits and affections are renewed than we become holy.  
Secondly it stands in giving up ourselves wholly by a dedication to the use of the Almighty. So that we do not longer live unto ourselves, but to him that died for us and risen again:  
We shall the better see what this holiness is, by its contrary to wit the old man, and the former conversation thereof. Virtue's appear the better and shine the more gloriously, by those vices that are contrary to them. A fair beauty is the more lovely in a comely woman, when a blackmore stands by. A soil sets forth a Diamond. 
What the old man is;  And therefore that we may the better see the loveliness of the new man, we will look a little upon the old man. That therefore which is called the old man, is want of knowledge in the mind, and a delight in ignorance: Want of subjection and conformity in the will and rebellion withal. Want of holiness in the affections and proneness to evil. An aiming at a man's self in all actions, or rather the disease of the soul is satisfied. A fullfilling the desires of the flesh. Ephes, 2. verse 3. Let us fasten here a little. A blind mind, an ignorant soul, is not subject to the law of God; neither indeed can be. Rom. 8.7. And therefore though God forbidden men of this frame to love the world, yet they will love it still, they have no heart, no stomach to God and his ways. This is the frame of the spirit of an unholy man. And therefore they that are such make not God the end of their thoughts, word or actions. No nor indeed themselves as creatures, such is the blindness of their mind and perverseness of their spirits. Sick souls must be humoured or else they are quite undone they think, although in truth it fares with such as with men and women that have sick bodies, that use to long for that which will prove their bane. Their lust make them fools. They have no understanding, the eyes of their mind are put out. They fashion themselves according to their lust in their ignorance. They are as blind as beetles. They are like a man that is sick of a fever that must have could drink and other things, which his disease calls for, though it kill him. These will rather die then yield to God, and hug that snake in their bosom which will sting them to death at last. And thus ye see what unholiness is. 'tis true gracious men may slip, they may be overtaken in a fault: but it doth cost them dear. If Peter deny Christ, he will weep bitterly. If David step aside as he did in the matter of Vriah, he will water his couch with his tears and make his bed to swim. But as for these poor unholy souls their case is sad and dismal: Never tell me say some of holiness and exactness: I will not, no, I will not, I will die rather. 
What holiness is?  Such we read of in Jeremy, As for the words that thou speakest, we will not do. And again, Let us not give heed to any of his words. Well Sirs, sigh there are among you such as will not hear us speak of God to you; Yet we will not cease to speak to God for you.  
And now let us see what holiness is. 
Three things in the soul.  It is indeed the restoring of all these defects which I have spoken of to you. But before I go any further in that matter, let me show you three things in the soul, First, the substance thereof. Secondly, the faculties or powers of the soul. Thirdly, the qualities of these faculties. Ye have a fit resemblance of these in an instrument of music, there is the instrument, the strings, & the harmony. Now ye must know when Adam fell, the substance of his soul was the same afterward that it was before. The devils have the same substance in hell that they had when they were in heaven: Neither are the faculties of the soul lost by the fall, but only the good qualities are defaced, that which we call the image of God. As first for the understanding, knowledge, Collos. 3 10. And have put on the new man, Saith the Apostle there, Which is renewed in knowledge after the image of him that created him; where we may easily gather that holy souls are knowing souls, understanding what was lost is found again. And then secondly, for the will and affections, Ephes. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness; knowledge is opposed to ignorance, an ignorant person is an ungodly person: And holiness and righteous to concupiscences and the lusts of the old man. To which if ye add one thing, to wit, sincerity and truth, and an aiming at God's glory, than ye have the body of holiness. So now ye see that an holy frame of the soul standeth in the absence of the contrary evil and a positive quality and habit of goodness. Some set it forth thus: Holiness respecteth God immediately, and is contained in the duties of the first Table. Righteousness respecteth man and the creatures, and compriseth the duties enjoined in the second Table; Truth respects the manner how both the former are to be practised. These make a perfect harmony in all the faculties of the soul, and are that created holiness which is communicated from God; as first to Adam in his creation; so since to all regenerated one's.  

A seventh motive to move us to labour for holiness.  Be exhorted I say, again to get holiness; and let me add one consideration more to stir you up to labour for holiness, viz. That the most holy men are the least fearing men: Paul was of great courage, he had much holiness: 1 Thess. 2.10. Ye are witnesses, and God also how holily, and justly, and unblamably we behave ourselves among you that believe. Therefore when the Viper leapt upon his hand he feared not: Polluted souls are full of fear. Saul was afraid of David, because the Lord was with him, and was departed from Saul, 1 Sam. 13.12. And Herod feared John, knowing that he was a just man and an holy, Mark 6.20. Magnas vires habet pietas. Godliness hath great strength. The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger: Job 17.9. so Prov. 28.1. The righteous is bold as a Lion: Nehemiah was an holy man, and would not fly) Should such a man as I flee, saith he; Nehemiah 6.11. If God be sanctified by us, he will be a sanctuary to us. If Fortitude were of such high account among Heathens, when it was but a virtue; what esteem should it have as a grace? Do but get holiness, and ye need not fear of ten thousands of people that have set themselves against you round about, as David did not, Psalm. 3. v. 6. Though 40. men bind themselves with an oath against a holy man; yet they can do him no harm. If Nabuchadnezzar theaten the fiery furnace to the 3 Saints in Daniel; yet they will behold, 
An Deus est in mundo pro nihilo Card. borrom. Silentiarius. Si Deus mei curam non habet, quid vivo?  Daniel 3. from the 13. verse to the 19th. A holy man need not fear any thing. Holiness will carry a man through the world. He that knows himself to be one of God's holy ones. May bid defiance to all fears and dangers whatsoever. Holiness arms a man with armour of proof against all fears. What said a Cardinal being told of great danger, is God in the world for nothing? And another, if God have not care of me, why do I live? And now Christians arm yourselves against fears by holiness: fears of the world, fears of death, which God knows how soon may seize upon us. God will be a sun and a shield to his holy ones. Summe up all these motives that have been made use of first and last. Holiness is that which God commands: For the attaining of it, he hath given direction. He hath promised that they that ask and seek for it, forget it: ye have seen the great danger they are in that want it: Ye have also heard what a copy we have in Christ before our eyes, holiness acted before our eyes, as well as directions given. We have the Canon of the Scriptures enlarged, which God makes effectual for the working of holiness: Many outward gracious vouchsafements, do we live under, which should prevail with us. And lastly, ye have heard what a shield and buckler holiness is, and what spirited, bold, and courageous men Saints and holy men do use to be. Remember also that wicked men have terrors and fears; their name is Mayor Missabib, fear on every side: That they shall never see the face of God in mercy, but shall be without. Depart part they must from God with his curse upon their backs into hell torments with the Devil and his Angels, and that for ever more. When Saints, God's holy ones, shall sit at God's right hand, where there is fullness of joy and pleasures forevermore. The Lord give us holy frame of spirit and grace to serve him in holiness and righteousness all the days of our life, Amen, amen. It remaineth that we speak of the third particular in this attribute of holiness: viz. That holiness in God is infinitely and incomprehensible. Or thus, That God in respect of his attribute of holiness is infinite and incomprehensible.  
For first he is essentially holy. He is not accidentally holy. We read Isaiah 6.3. Of the cry of the Seraphins one to another. Holy, Holy, Holy, is the Lord of hosts, the whole earth is full of his glory. The glory of God's holiness fills the whole world. holiness in men is a quality, an accident, but it is not so in God, his holiness is his essence, he is holy of himself.  


Sanctitas creaturae ad illius puritatem comparatae est instar nihili & veluti impuritas quaedam Lessius. de perfection. Divini p. 56. Tu solus sanctus Tu solus dominus in Hymno antiquo.  
Sicut una arenuta non addit aliquid notabile immensitati terrae Ad huc continetur in Deo eminenter & idem numero.   Secondly, God is universally holy in all that he doth, he is holy Psalm 145.17. The Lord is righteous in all his ways and holy in all his works. No man can be said so to be holy. In many things we sin all: and besides we may act like creatures without consideration of this communicable attribute holiness.  
Thirdly, God is said to be only holy. 1 Sam. 2.2. There is none holy as the Lord, for there is none besides thee. So that as it is said Math. 19.17. There is none good but one, that is God. So may it also be as truly said, there is none holy but one, that is God. So we have a passage in that song of Moses, and of the Lamb which was sung by the Seven Angels, Revelation 15. In the 4. verse. For thou only art holy. In God alone is the universaltie of holiness. That holiness which is in any creature addeth nothing worth the nothing to God: yea it is in God eminently, and the same in number. God I say is infinitely, & incomprehensibly holy. Therefore for the first use. Seeing this God is propounded to us for a pattern that we should be holy, as he is holy: we learn that a Christian in the imitation of God in the matter of holiness, cannot exceed measure. It is impossible for a man to be too holy. Contrary to the vain opinion of many that think a man can be to holy: and are ready to blame others for their forwardness this way. A fearful sin. A degree of blasphemy. Do not they blasphemy that worthy name by the which ye are called James 2.7. The Apostle Peter in his first Epistle 1 cap and 14. and 16. verses hath this exhortation. But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, be ye holy for I am holy. Which shows how far he was from thinking any could be too holy.  
But Solomon saith, Ecclesiastes 7.16. Be not righteous over much. And if righteousness and holiness signify the same thing, Object. as we have been taught it often doth: then how can this be true that one cannot be too holy? To which I answer, 

Sanctitas est bonitas moralis quae etiam in scriptures justitia vocari solet.  
Idem enim in scriptures est esse justum & esse sanctum, habere justitiam & habere sanctitatem. Lessius pag. 54. De Diu. Perfect.   it is most true, that if men will walk by wrong rules, and not by those that God hath left to his Church; They may be superstitiously holy, Popeholy (as we say.) But make the Scripture your rule, ye may then be as holy as you possibly can, and need not fear of exceeding. Ye need not fear of being righteous over much. Holiness is a Sea that hath neither banks nor bottoms. Ye need not doubt of wanting sea-room or depth of water. Ye need not doubt of being straightened. But still remember that ye practice holiness according to rule. That ye be holy as he which hath called you is holy. As Abraham taught his family, so do ye. God himself bears witness to Abraham, Gen. 18.19. For I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgement, etc. If Hester and her maids, fast in the Church's trouble, so do ye. We read that she resolved so. Hester 4.16. I also and my maids will fast likewise. Hear is a good rule for such as she was.  
But how long will it be until the Scripture rules be out of date? Quest.  
I Answer, never until we come in the unity of the faith and of the knowledge of the son of God, unto a perfect man, unto the measure of the nature of the fullness of Christ. Ephes. 4. ver. 13. Ans. Until then keep God before your eyes, and make the Scripture your rule; and fear not of being too holy: But such as are in judgement, and act beyond the rule and beyond the testimony: the truth of God is not in them, let their pretences be never so specious.  
And Secondly this Doctrine of the infiniteness and incomprehensibleness of the holiness of God, Use 2 may teach us for our comfort and for the bearing up of our spirits in times of opposition: That God will bear up holiness against all the world, Though all the men in the world and devils in hell, should go to cast it down; Yet stand it must: for God will uphold it. And such as oppose it shall give account to him that is ready to judge both quick and dead. 1 Pet. 4.5. God will never be wanting to his church. The gates of hell (much less poor worms breathing skinned earth) shall not be able to prevail against it.  
Thirdly, Seeing God is infinitely and incomprehensibly holy: Use 3 Then they that will imitate God must never stand at a stay in holiness, they must still go on with the motto of charles's the fifth plus ultra, Once we can never be too holy I am sure of that. There is one woe and fear gone of an extreme in holiness: O if we could as well avoid the danger of being too dull, and slow and backward; It were well. I therefore will provide some spurs, 
Motives to labour for more holiness.  some pregnant motives to stir you up to labour to be holy, yet more and more.  
First, know this for your encouragement, the more holiness ye have on earth, the more protection may ye expect from this holy God. Those Saints that have been eminent for holiness have been also eminent for salvations. God hath made such see his salvation. As the three Saints Daniel the third, Daniel himself chap. the sixth, and many others.  
Secondly, Take this too, the more holiness the more comfort, surely while men lie under sin the face of God is hid from them, our comforts usually do fall and rise together with our holiness. God sups and dines with his holy ones. Consolation is measured to us according to our holiness. 
God and a Saint do keep one table.  God cannot smile upon us while we are under the breach of any one of his laws. Ye may see what became of David's comfort upon his fall, Psalm 51.11. He there cries, Cast me not away from thy presence, and take not thy holy spirit from me. And in the foregoing tenth verse, he cries for a new creation. He hath so fare lost his comfort that he thought he had lost his grace. Carelest walking may cause us to be dealt with all, as if we were reprobates and not the elect of God. For this (however some idle heads may prattle) I appeal to the experience of all the Saints of God: whether ever they found so much comfort and enjoyment of God, in their lose as in their close walking with him, certainly the clouds of sin where ever they be, will make the beams of God's favour disappear unto the sense of that soul.  
Thirdly, The more holiness the more boldness. I remember I have read a story of a Conjurer that would have, the devil affright an old exact Christian. But the devil told him again, 'twas but in vain to meddle with him, he feared nothing. Holy souls fear not death, though it be the King of terrors. They can look it in the face, and with Mr. Lawrance Saunders cry out welcome life, when they are at the stake: The righteous is bold as a lion. Holy Moses talks with God face to face. The more holiness the less fear. A holy man knoweth that nothing can come amiss to him.  
Fourthly, The more holiness the more acquaintance with God: Holiness makes men great favourities in the court of heaven. 'tis but ask and have for a holy soul. As it was said of Luther, he could do any thing with God. Surely ye cannot imagine what power holy souls have in heaven. 
Hic vir potest quicquid vult apud Deum.  Elias by reason of his holiness had great power: he prayed that it might not rain, and it reigned not; and he prayed again that it might rain and it did rain. Holy Moses holds the hands of God, 
Ezek. 14.14.  and and God begs him to let him go. If any in the world can prevail with God, it must be such as Noah, Daniel and Job.  
5. The more holiness on earth, the more glory shall ye have in heaven. Though God save us not for our works, yet he will reward us according to them. The garland there will be greater or lesser according as the flowers we send, before thither, be more or less. We must have Esau's hands, if we expect jacob's blessing. Esau signifies working. No good is to be expected by us without doing good. He that expects to carry earth to heaven, must first strive to bring heaven down to earth. It is noted by some that the same word signifieth reward and working, to signify they cannot be separated. Holy souls shall dwell in Gods holy hill. Holiness it called by some the Suburbs of heaven, and he that will enter into the City must pass through the Suburbs? To conclude this motive, if we be eminently holy here, we shall be eminently glorious hereafter.  
Summe up all: God will protect his holy ones. Comfort and peace shall be their portion even here, as Psalm 119.165. Great peace have they which love thy law, and nothing shall offend them. And great shall be the peace of thy children, Isaiah 54.13. No names shall be to them, Psalm 39.9. If we be all for God, God will be all for us. If we dedicate ourselves to God, we shall find that he will be ours in the sweetest enjoyments. His special providences shall be over us, others are under general providences only. 
Extra mundum sanctus perigrinalitur cum Domino.  He may carry them on his back, but you shall be sure to lie in his bosom. His eye & his heart both are always upon his holy ones for God. And at last, fullness of joy at his right-hand and pleasure for evermore.  
Quest. Ans. But how shall I do to thrive in holiness, to launch out into his deeps? I answer. By daily applying yourselves unto the means which God hath appointed, be diligent in the faithful use of God's sacred ordinances. If ye blow with these heifers ye shall find out God's riddles of holiness. But when once they are slighted or abused and come to be ours and none of his (as one wittily observes out of Isaiah 1.11 and 14. verses:) then virtue cometh not from them. We should therefore labour to be lift up out of ourselves, and above ourselves, when we are about holy exercises, we shall be exact in them: So shall we more and more come towards that perfection of holiness which is still to be laboured for, though never to be attained. So much for the moral goodness of God, to wit, his holiness. The other goodnesses follow. The end of the attribute of holiness.   

The benignity or Useful Goodness of GOD.  Psalm 100 v. 5. For the Lord is good, his mercy is everlasting: and his truth endureth to all Generations. 
WE have under the good hand of our living good and holy Lord God, gone through those three attributes of life, goodness natural (or perfection) and moral goodness (or holiness) which was the last. This verse is not chosen to be handled and to be spoken of, for the sake of three other attributes mentioned therein viz. goodness (that is to say) benignity, mercy; a fourth sort (as I may call it) of goodness; and truth which at last will come to be spoken of also, out of this verse, which will be the Sixth in order of the communicable attribute of God.  
I shall now begin to speak of the goodness of God, as it is called by the name of benignity, or sweetness, or useful goodness, out of these words; For the Lord is good. 
The vulgar latin hath it, Quoniam suavis Dominus.  By some it is read for the Lord is sweet: by others, for the Lord is gracious. All comes to one at last, and will afford unto us a good ground to discourse of these three propositions (as we have formerly done in handling the other attributes) first, that goodness, or benignity, or usefulness, or a readiness to do good; is an attribute of God.  
Secondly, That this attribute is communicable.  
Thirdly, that God in respect of this attribute is infinite and incomprehensible.  
For the first of these, I shall not be long upon the proof of it. In the 36. Psalm the fifth verse. For thou Lord art good, etc. Lament 3.25. The Lord is good to them that wait for him, to the soul that seeketh him. The Church of God was now brought to a low condition (which was the cause of the making of this book of the Lamentations. Then did she yet bear up herself by this attribute of God, his goodness. And this indeed is that Which encourageth God's people to seek unto him in all their straits, and in all their difficulties, the remembrance of his goodness. This sets a gracious soul to seek him, because he never shutteth up his hand nor stoppeth his ear to them. Nahum 1.7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him. And here by the way we are to take notice, that there is a certain kind of proportioning out of this goodness, according to the workings of the Holy Ghost in any. For though God be good to all, there is a goodness of God over all his work. Yet he is not good to all alike. There is a general goodness, & particular goodness, or peculiar goodness. He is good to all men and to all things, with a general goodness. Just and unjust, evil and good, are under his showers and Sun-blasts. For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and unjust. Math. 5.45. And he heareth and feedeth the young ravens when they cry. Psalm. 147.4. But yet there is a goodness peculiarly appropriated unto his people that do wait upon him and seeks unto him. For this same waiting upon God and seeking unto him, is as it were a fetching up of the waters of goodness out of the deep well of that other goodness (lately spoken of,) the infiniteness (I mean) and perfection of God, in which they lie, Seeking God and waiting on him, is (as it were) the applying of God. Ye know that if a wounded man had never so good plasters lie by him; if he do not make use of them by applying them to his wounds: they may fester and rot, and so perish, notwithstanding his good salves. And although God be the most complete, utmost, and absolute good at all to any, unless he be applied. O this is the goodness which is proper to the Saints that wait on him. It ariseth from that which is called all his goodness, Exod. 33.19. And that is communicated in a double sense.  
First, as it is naturally communicated to his only son, and in this sense God is only good to his son, the second person in the God head, to whom God naturally Communicates the divine essence: and so he is from everlasting, the begetting father, and the second person is from everlasting the begotten son. This essential goodness is proper to the son of God.  
Secondly, there is a free communication of the goodness of God unto his creatures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to their several capacities. And therefore if the creature be not made capable it cannot receive of this goodness from him: and that is the reason that beasts partake not so much of the goodness of God as men, nor natural men as they that are gracious. Beasts have not the goodness men have, nor common men that goodness the Saints have; because they are not capable of it. And not only specifically but gradually too, is this goodness of God communicated to the Saints: For the wider the mouth of the bottle is and the more capacious; the more is it able to take in and hold of any liquor. A man can hold more in his hand then a child in his. So according to the measure or degree of faith do we receive, in, from & of the goodness of God. So that all our scant & straightnings are from ourselves, not from God. God would still be giving out, but our narrow hearts are not able to take in. If we could open our mouths wide God would fill them full? 'tis true, faith is the same in justification, be it weak or strong, but it is not alike in enjoying good things from God. The hand of a child or a palsiman serves to bring meat to his mouth to feed them, but it cannot hold so fast, nor work so well as stronger hands can. God doth communicate many goodnesses to all his creatures, and some peculiar to reasonable creatures: but as ye are Sts. ye are capable of other goodnesses, and have such choice favours, as fly over the heads of other men and women, because they are not capable of them. For instance, none are capable of the love of God in Christ unto salvation, but such as have believed in Christ and received him, and to as many (only) as have received him is power given to become the sons of God, even to them that believe on his name. John. 1.13. It is never the better that there is water in the Wells, if you have not a Well bucket to draw it up for your use. David hath a notable prayer, Psal. 106.4. Remember me O Lord, with the favour which thou bearest unto thy people: O visit me with thy salvation. And therefore let wicked men know this, that though God be good, yet it is never the better for them in this sense. I mean in regard of the love which he beareth to his people. Alas; ye want faith, ye are not of a perfect heart, what will ye be the better for the waters that lie in the Well of God's all-sufficient goodness? Satan will tell you. That God is a good God, but he will leave out this, to them that fear him, and love him, and wait upon him. This is his Sophistry, these be his tricks, he dealt so with Christ in a quotation of Scripture, as ye may see Math. 4.6. He leaves out those words (in all thy ways) He tells him of a promise to be kept and of a charge given to the Angels concerning him? but if ye read Psalm 91.9. Ye shall find the words are not faithfully alleged by the devil. He cares not, though ye know that God is good: but he would not have you know or consider that it is too such only as seek him and wait upon him. He cares not that ye know God is merciful, but he would not have you take notice of his justice, and holy severity against sin; that he is a revenging God and a consuming fire 〈◊〉 transgressors. He would not have you take notice of everlasting burn and devouring fire, in which sinners shall lie and be tormented during the long life of God. 'tis true, if he see that ye be in perplexity about your sins, and be in to tremble and to be afraid of the wrath of God: then he will fast enough be telling you what a terrible God he is whom ye have sinned against, that he may drive you to despair. Thus would the devil separate what God hath joined together. Ye may see God putting both together Exod. 34.6, 7. The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, etc. And therefore when wicked men shall talk of the goodness of God, I may say to them as Jehu did to Joram concerning peace, what hast thou to do with peace? etc. So, What have ye to do to talk of the goodness of God, that do not seek him nor wait upon him. I may say to such, as Elisha did to that Lord, on whose hand the King of Israel leaned (mentioned 2 Kings 7.2.) about the great plenty that should be in Samaria: Behold thou shalt see it with thine eyes, but shalt not eat thereof: So such may hear and speak of the unspeakable goodness of God, but they shall have no share therein. O! 'tis true, there are rich and precious promises made, but only to such as love God and keep his commandments, and take Christ to be their King, Priest and prophet: but graceless wretches must know that nothing remains for them, but a fearful expectation of vengeance when God shall reveal his wrath upon the breakers of his law, & upon the refusers of his Christ. And therefore that Satan may not carry you along in a fool's paradise, do not separate those attributes of God, which from all eternity are joined in one in God. And chief labour to be in a capacity of this attribute of goodness and benignity. If ye will be welcome to God, ye must have the wedding garment, if ye will profit by my discourse of the useful goodness of God which I am now upon, ye must be the children of the promise, and have your vessels uncovered, or else all the precious liquor of the goodness of God will run over. But I have somewhat forestalled mine application, I have a few words more to speak of the explicatory part of this dis●●●●se; and then I shall come to the Uses.  
It is true, it is natural in God to be good, for it ariseth out of his infinite perfection: but yet the acts thereof are free. From this disposition cometh another attribute, to wit, love; of which we shall speak hereafter, when we shall have finished others, first in their order. But in the mean time, It is my work to show you what this goodness of God is, which I am now upon. It is in God a natural propension to communicate himself to creatures according to their several capacities. 
What the benignity of God is?  And whereas I say it is a natural propension, yet I do not mean that the acts of goodness are so, for they are free. There was but one necessary and natural act of goodness in God: and that is the communicating of his whole essence which is of infinite perfection & excellency: As inferior things are naturally prone to procreate something like and equal unto themselves. But because that which is altogether infinite cannot be multiplied, therefore the Divine essence doth not communicate itself by the production of a like essence distinct in number, as created things do (in which the essence which is in one suppositum doth produce an essence in another suppositum distinct innumber) but by the giving of himself, and as it were by replication, so as the same most simple nature in number is in three subsistences distinct in number. Yet this communication sigh it is natural, the proneness unto it; is it not to be called benignity (of which I am now speaking) but it is a natural production of a person and communication of a nature. And we may call it fertility or fecundity. But goodness is a free communicating to inferior. Which in God, although it spring from his infinite goodness or perfection, as the former communication of the whole essence; and be also natural: yet the acts thereof are free.  
And this goodness of God communicated to creatures is general to all, Psalm 145.9. The Lord is good to all, and his tender mercies are over all his works. and verses 15.16. The eyes of all wait upon thee: and thou givest them their meat in due season. Thou openest thy hand and satisfiest the desire of every living creature. But yet more especially to the rational and intellectual creatures men and Angles, which only by understanding and will are made capable of the divine goodness. These angelical and humane nature's God hath made far more capable of his goodness, and hath adorned them with many gifts of his good will. And for man which he saw would stand in need of many helps, he made all other things to be useful for him, out of God's goodness and benignity is all this done: That the goodness of humane being, night be hereby made the more sweet and comfortable unto the sons of men. In this respect he is said to be the Saviour of all men 1 Tim. 4.10. preserving them from many dangers, and relieving and comforting them with the service of his other creatures. Math. 5.45. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Thus goodness is communicated to man as man. But, Thirdly God's goodness is not only general to all creatures, and special to mankind: but singular to his Church; not only in giving them means of salvation, and deliverance from the curse, but to many of them vouchsafing the sense of his choicest favours, in remission of sins, gifts of the spirit, and life everlasting, fullness of joy reserved for us at the right hand of God. O what a goodly garden of the goodness of God is the whole creation! Even Devils have a share in regard of their natures, it is angelical, such a nature as the best and wisest, and most knowing of the sons of men can little tell what to make of it. In so much that even in Christ's time among the Jews it became doubtful whether there were any such creatures as Angels at all, and by a considerable sect, viz. the Sadduces was held in the Negative. I say the wonderful goodness which God hath communicated to Angels in general, as Angels is beyond our apprehension. They are glorious intellectual creatures, they come not by their knowledge of truths as we do: admirable shares have they in the general goodness of God to that special kind of creature. And for the souls of men first: as men I mean. The possession of that master piece is a most rich possession, no Jewel so precious. It is a divine spark, capable of the divine nature, and fit to be a sanctuary and temple for God to dwell in, then to be so basely used as it is by most men. They are eternal beings â parte post. O let me break out, I can go no further yet; until I have a little wept over the souls of men that best jewel; of which men make so little account both of their own and others. What indignity is this to abuse this good and glorious gift of God's goodness, that must live for ever either in bliss or torment. Alas upon what poor terms do men hazard that, the nature and worth whereof is beyond man's reach to comprehend? O how cruel are men to the souls of one another; Do ye so vilify that which God breathed into man, and set his own image upon, and gave so great a price for, and valves above all the world besides; But no wonder men are so careless of, or rather cruel unto the souls of others, that are so cruel to their own souls, giving them a way in a manner for nothing, of this humour are not only the scum of people, but many of the more eminent sort; quarrelling and brawling against the good means of grace appointed for the salvation of their poor souls. And employing all their wit, and strength, and parts, and time, and friends to maintain and defend their fleshly lusts, which war against the soul. O how do the most forget their souls to satisfy their lusts. Is it not the business of the world to satisfy their lusts, and to remove by proud violence, or close fraud, whatsoever standeth in their way. And yet to put colours and pretences, upon their soul murdering practices, to delude the world and themselves. Besides other goodnesses are there communicated to the humane nature to men, as men from a good God. Which should not be slighted, much less abused, seeing God out of his goodness hath given them unto us. O how many things have we given to us, to make our life comfortable? And therefore (by the way) we should be thankful: and demean and carry ourselves so, at this large table which God hath given us; that it might not be a snare unto us, as it is usually to ungodly men, who make the goodness of God an occasion to sin, and being Waxed fat with Jesurun, kick and forsake God which made them, and lightly esteem the work of their salvation. O 'tis sad, that the good of strength should be an occasion of many sins, sometimes of murders. And the good of wealth the occasion of pride, oppression and many outrages. And the good of knowledge puff them up that have it: and often be abused to fight with it against the truth of God, and his ways and worship. Thus do many turn the goodness and blessings of God (as they are in themselves into evil, and make them so many curses. And therefore (wittily saith one) wicked men may have much wealth, but they have no goods. But what's all these in comparison of that goodness which is vouchsafed to the elect Angels and to elect men? of both which sorts of creatures, Christ is the head and Saviour; to keep the one in the goodness of their created estate: (which some of them kept not, The Angels which kept not their first estate, Judas. ver. 6.) And to bring the other bacl unto that goodness which they had lost. And with this goodness Angels are a part of the mystical body of Christ; and Christ is the head of Angels elect, as well as of elect men. My Beloved in the Lord Jesus. Here are goodnesses indeed. For as no evil that can be fall the sons of men is like unto that to be without Christ: So no goodness comparable to this of being in the number of them that are redeemed by Christ Jesus. What will pride profit, or what will the pomp of riches avail, when ye must lose your soul. And suppose besides your riches ye have art and learning, so had Aristotle. Suppose ye had great wisdom, so had Achitophel. Suppose kingdoms, whose kingdoms were like those of the Assyrians, Grecians, Persians and Romans. Suppose great knowledge in Divinity, so have the very devils. The Devil is a great divine. Suppose moral honesty. So had the pharisees. Yet there must be another righteousness to bring us to God. Math. 5.20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and pharisees, ye shall in no case enter into the kingdom of heaven.  
Use 1 Now we are next to make use of this attribute of God. And First from this glorious display of goodness in God to creatures in general, to men and Angels, to more noble creatures, (yet as creatures simply considered) more specially. And to elect Angels and men singularly, as they are members of the mystical body of Christ: We may learn this, and let it ever remain with you, that hurtful dispositions and micheivous natures, must needs be displeasing to God. For such a disposition and frame of spirit is contrary unto God's disposition: and contraries never accord well, as we see in this present world. God (ye have heard) is good to all creatures, his goodness descendeth even to the feeding of young ravens: he takes care for oxen, and doth good to his very enemies. He causeth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. And surely if God be such a good God, as ye see he is: Then it must needs be that evil natures, and mischievous spirits, and cruel dispositions must be odious to him. As fire and water can never agree, but one must overcome the other, so will there be always a quarrelling between God and hurting men, until one be overcome; which (I trow) ye all suppose cannot be God. Let all oppressiors and troublesome men know, that there is an everlasting enmity between God and them. O these fell natures make men like unto the Devil, who like a roaring lion goeth about seeking whom he may devour. 1 Pet. 5.8. He is called Abaddon, and Apollyon Rev. 9.12. That is a destroyer. The Hebrew word Tobb in my text, I told you was read in the vulgar Latin, Svavis, that is sweet. Sour froward spirits are contrary to God's sweetness. We read of such Prov. 2.12.13.14 15. To deliver thee from the way of the evil man, from the man that speaketh froward things. Who leave the paths of righteousness to walk in the ways of darkness: who rejoice to do evil and delight in the forwardness of the wicked. Whose ways are crooked, and they froward in their paths. And surely such are an abomination to the Lord, Prov. 3.32. And the Holy Ghost Prov. 4.24. Wills us, to put a way a froward mouth and perverse lips. The sons of Belial are like thorns, they cannot be taken with hands; he that shall touch them must be fenced with iron and the staff of a spear: Such expressions there be, 2 Sam. 23.6 7. A man must get pikes and prongs and freathing gloves to meddle with some men. But God is of a sweet and good nature. He is gracious and merciful, slow to anger and of great goodness. And such thorns and briers and furses he will set them on fire. They shall be utterly burnt with fire, as ye have it in the forenamed 2 Sam. 23.7. We have a good rule, Prov. 3.29. Devise not evil against thy neighbour seeing he dwelleth securely by the▪ Wicked mischievous men are at best but like bushes to the sheep that come to them for shelter; They will be sure to pluck their fleece, if they do not tear their flesh. These have not that Philanthropy which is in God. They are not like him which is in God, they are not like him.  
The Second Use teacheth us, that if the Lord be such a sweet God, and so willing, and so ready to do good to every body that come unto him, and are capable of his goodness: then for us to be sweet in our speeches and words; and good and useful in our carriage, serving our generations, and showing ourselves ready and willing to do good to all; must needs be pleasing to God. Psalm 149.4. For the Lord taketh pleasure in his people: he will beautify the meek with salvation. We must needs please God in being sweet spirited and useful to every body, for we are then like unto God: and it is a token that we fear God. As we read Nehemiah 5.8.9. When Nehemiah had rebuked the Nobles and the ruler's, for exacting usury, when he and others had been enforced to redeem their brothers after their abilities: saith he, it is not good that ye do, ought ye not to walk in the fear of our God, etc. Ye see to do good, is to walk in the fear of God. And it is a great commendation given to Hananiah by Nehemiah cap. 7.2. That he was a good man (or faithful) and feared God above many. And this is a sure rule, that such as be not good folks, have not the fear of God before their eyes. We should be good to every body Gal. 6.10. As we have therefore opportunity let us do good unto all men, especially unto them who are of the household of faith. And therefore let such take comfort as be good people, and useful in their generation: it shall not be forgotten of God. For Math. 25.23. His Lord he that had improved his talents, his Lord, said unto him, well done good and faithful servant etc. and from the 34. verse of that chapter onwards. Then shall the king say unto them on his right hand, come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. What, what's the reason such must go to heaven? Because (saith the King, to wit, Christ) I was an hungered and ye gave me meat, etc. and so such as do give to drink to one of those little ones (that do believe in Christ) a cup of cold water only in the name of a Disciple, are assured not to lose their reward, Math. 10.42. But on the contrary side, such as are not good, and charitable (much more such as are pernicious and mischievous) must take what is allotted for them. Math. 25.41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. Though men either cannot or will not order them and deal with them yet God will. For such as are wicked and love violence, his soul hateth Psalm 11.5.  
Use 3 And therefore if God be good, and if to be good be to be like unto God, and if they that be not good, be not like God, than we may hereof make this third Use: to excite and stir up all such as would please God, and do think that he is worth the imitating: to endeavour to become good people, and to be full of good works. And to that end that ye may so be, and do, as I have said; I shall advise you, First, to make it your study how ye may be most profitable as it is said of Christ. Math. 4.23. That he went about all Galilee teaching in their Synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. And never any came to Christ, that had need of any thing; but Jesus Christ did help them and was willing to do every body good: So fare as they were capable. 'tis true indeed Math. 13.58. He did not many mighty works in his own country, but it was; Because of their unbelief. So fare, I say, as creatures were capable and willing, he went about doing all good both to soul and body. So I press this upon you, I would have you study, which way ye may be doing most good. So when God shall take you away by death, it may be said to your praise and honour, there's a good man gone, there's one that a great many will find the want of, for he was a good man, he did a great deal of good. Beloved in the Lord not they that have most, but they that having it, do most good: are the best men in the Parish and Town. Such as improve their authority, and wealth, and wit to the good of all these are good men▪ these are like unto God. Good magistrates, good Ministers, good Townsmen, good neighbours are like unto God, and will have honour in spite of malice. But on the other side, let men quarrel and complain never so much, that they are neglected, 
Honos fugientem sequitur & sequentem fugit.  and swagger what they will do: yet they shall never have the portion that belongs to good men. The more they hunt after respect, the further off shall they be from it, let men keep up their credit with God, and leave God to keep up their credit with men. And therefore, if ye would be accounted the best men in the places where ye dwell: labour to excel in doing good, I may say to some which are discontented for want of that honour which they expect (for this ye know is the great quarrel of this place) as God once did to Cain, Gen. 4▪ 7. If thou do well, shalt thou not be accepted? And if thou dost not well sin lieth at the door. O be stirred up to do good, to be like unto God: to do worthily in Ephrata and to be famous in Bethlehem. Ruth 4.11. That is where your estates be, and your lands lie. O all of you be sweet be useful. Fathers and Master's be not like Tyrants and Bedlams in your houses. Provoke not your children to wrath. Do not strike like madmen, ye care not how nor whom. Do good well, that ye may be like your father which is in heaven.  
And this if you do, and will approve yourselves to be good folks: ye must take notice of two things under this first direction, which every good man must abhor to take delight in. For the contrary declare and plainly denominate men to be evil.  
First ye must not take delight in sinful practices and courses either your own or others. This was that which was laid to the charge of the Gentiles Rom. 1.32. Who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them. 'tis but a folly to talk of becoming good men, if ye will take delight in sinful courses and in wicked men's company; keep not company (ye that are under convictions at least) with pot-companions. 'tis no safety (saith one) to be near those that are under the curse of God. O take heed of these coolers, they will quickly take an order with your beginnings, they will quench your smoking flax quickly. Ye had more need go to such as will be as bellows to blow up your begun fire.  
Secondly. Ye must abhor to take delight in others troubles or sorrows. This is a sure sign of a wicked man, of one unlike unto this Good God. Such a one was malicious wicked Haman. Because Mordecai would not bow to him, he did break out into such wrath and so swell in his toadish pride; as that he would be revenged upon all the people of God. But for his labour was hanged upon a gallows, which he had built to have Mordecai hanged upon it. 
The debts of cruelty and mercy are never left unsatisfied. Raleigh. Hist. of the World.  And this is a most wicked disposition in any body, to delight in the sorrows of any, especially, if it be of the servants and people of God. Ye may read how this vile man pleads to destroy thousands without pity or mercy. Ester 3 8.9. So Moses brings in the enemies of Israel speaking. Exod. 15.9. The enemy said I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them: I will draw my sword, my hand shall destroy them. This is that will make a man like unto the Devil of hell. If ye love to satisfy your lusts here in the miseries and sorrows of others: it will be just with God to satisfy his holy desire upon you hereafter for ever. 2. Thes. 1.6.  it is a righteous thing with God to recompense tribulation to them that trouble you. So much for the first direction in this third Use. viz. to make our study to be good.  
Secondly, Ye make labour to be cured of and so lay aside froward dispositions, which are contrary to that sweet spirit which maketh us like unto God. Su●● 〈…〉 are spoken of 2 Sam. 23.67. they are like thorns, pricking, scratching things. And there also ye may see what will become of such. They shall be utterly burnt with fire in the same place. O Therefore let this doing of good be thought upon. And according to these two directions let us set about the practising of it. 
Motives to do good.  And the more to blow up the fire in you into a holy flame, Consider these Ensuing Motives,  
First that it is commanded of God to do good to all men, Gal. 6.10. yea to take opportunity for so doing, as may be gathered out of that place. And Rom. 12.9.10. Let love be without dissimulation: abhor that which is evil and cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. And yet more ver. 20.21. Therefore if thine enemy's hunger feed him: if he thirst, give him drink, for in so doing thou shalt heap coals of fire on his head. Be not over come of evil, but overcome evil with good. And cap. 16.19. saith the Apostle there, I would have you wise unto that which is good and simple concerning evil. And 1 Thes. 5.15. See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves and to all men.  
Secondly, Consider the excellency of this property, to be of a sweet disposition, and of a beneficial conversation. It is that which makes a difference between God and the Devil. God is good to all, Psalm 145.9. And the Devil doth good to none. His name is Abaddon and Apollyon, that is Destroyer. Rev. 9.11.  
Thirdly, God will reward all good folks, both in themselves and in their posterity. Their seed shall be blessed, Psalm 37.26.  
Fourthly, The contrary to doing of good is abundantly threatened to be punished. Their seed that are wicked shall be cut off, Psalm 37.28. and in the 38. verse. But the transgressors shall be destroyed together: the end of the wicked shall be cut off.  
Fifthly, And lastly, to move you and encourage you to labour for this sweet temper of spirit, that ye may be full of goodness: consider that goodness is to be had, it is a communicable attribute. It doth not so abide in God as not to be communicated unto his creatures, that are capable of this great gift and gracious property; as men which are reasonable creatures are.  
And so I come to the Second proposition which the last Motive doth cast me upon. viz.  
That Goodness is a communicable attribute.  

The second Doctrine or Proposition.  For, First it is a branch of that uprightness in which God made man, mentioned Ecclesiastes 7.29. This was that which Adam lost in his fall. This is that image of God spoken of Gen. Reason 1 1.27. So God created man in his own image, in the image of God created he him. Man was created and had communicated unto him by God, a good frame of spirit, to be useful and helpful to all. And this Adam lost, though he kept his natural goodness of being, and we all still keep and retain the goodness of our kind. We are all perfect in our kind. But for this goodness of usefulness, both Adam and the fallen Angles lost it. Yet was it once communicated as ye see, which is enough to serve our purpose, that it is communicable.  
Reason 2 But yet further, As God communicated it at first, so also he doth now again daily restore it, in the work of regeneration: when that is wrought, this among other fruits of the spirit groweth on that stock, and is numbered among the fruits of the spirit. Gal. 5.22.23. But the fruit of the spirit is love, joy, peace, long-suffring, gentleness, goodness, etc. The word there used for goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word immediately foregoing, and is translated gentleness; which yet is very often translated goodness too. It is as it were goodness. Object. A sweet and gentle frame of spirit and usefulness, and also a good conversation. It may be objected that the rich man Luke 16.25. Is upbraided for receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his good things, a word of the same theme and nature, with that which is made here to be a fruit of the spirit. To which I say, there are divers sorts and acceptations of goodnesses in God himself by attribution, Ans. which is only for our sakes; for his nature is most simple: and we may not wonder, if words be diversely taken about the creatures, which are of several particular dispositions and qualities. Doubtless that forementioned rich man would never have been hit in the teeth for having this goodness which is a fruit of the spirit: But it was for some other goodness, There is three sorts of good or goodness, Spiritual, Civil, Corporall. He was fare enough from having that which was spiritually good. And but little had he of that which was civilly or morally good. But his time and strength was laid out, for these things that were good for the body, and as some use them, scarce good for that. Yet the things of this life are called by that name good, or goods, or goodness: In reference to the common opinion of the world. In regard that they have an entitative goodness, they are the good creatures of God; these he made, and he made all things good (as hath been said upon the second Attribute.) And yet again, they have not only a goodness of entity, but a goodness of use in them; the Lord had made them very suitable to the needs, relations, affairs and businesses of this life: This is that goodness, wicked and worldly people have much of, and this is that which is meant in that place of Luke: We may likewise in the third place, reason from a command, that such a goodness there is to be had, and therefore it is communicable. And that it is commanded, it is evident. Gal. 6.10. And as we have therefore opportunity let us do good unto all men, etc. Yea we are expressly commanded to do good to them that are our enemies, to do good to them that hate us. Math. 5.44. These precepts would not have been, if goodness had not been to be had among men. As for those common places objected. First out of Math. 19.16.17. Where Christ blameth the young man for calling of him good, upon this ground, that there is none good but one, that is God. And then that in Ecclesiastes 7.20. Where the preacher saith. That there is not a just man upon the earth, that doth good and sinneth not. I answer, that understand the places of what kind of goodness ye will, it must always have this help for the making out of the sense of them, that there is none absolutely good, none perfectly good, none completely good, but God. Yet be there some that have attained unto some good degree of goodness, in regard whereof, they may have the title of good men. And if people would use the means and lay aside those impediments that hinder them from doing good, they might do a great deal more, and be more useful and beneficial; whereas now the most are rather like Devils than men one unto another. And alas! even in a manner the best but unprofitable servants, that shall be cast into outer darkness: I speak of unregenerate men, and so would be understood.  
Now the first use that we are to make of this truth, is, to Use 1 teach us that there is no fault in God; That men be so bad and mischievous; at best so unprofitable generally. It is their own naughty and corrupt heart, and that cursed self-love and secret atheism, and distrust of God, and want of the image of Christ; that makes many such unprofitable & pernicious persons, that do so much hurt in their generation. And therefore let the fault be laid where it is, and the saddle be put upon the right horse (as we say:) and let us not charge a good and gracious God, with our froward and crooked natures as too many are apt to do. Men might choose whether they would be such (as it were) pricking and galling thorns one to another. God is good and would make men good too, if men were willing. Why do ye not strive against the evil of your heart and labour to root it out? And here we may note a sad effect of God's bounty upon many that take liberty as it were by grant to be mischievous to others, because they have more of these outward good things than others. As if God had delight to provide bellows to blow up unruly lusts, Hosea 13.6. According to their pasture, so were they filled, they were filled and their heart was exalted; therefore have they forgotten me. O when the heart of men is once lifted up with the creature, they are very near the Devil's fall and frame of spirit. Then men think they are out of the reach of contradiction and controlment, and no wickedness so gross, no mischief so great, which they will make any bones of committing. They cannot look a jot beyond the service of their devilish spirits and hellish lusts. The righteous shall be sold for silver, and the poor for a pair of shoes, Amos 2.6. O that this evil disposition were not to be found so generally among us, as it is; If it were the blessed will of God: When God puts in good things into men's hands: The Devil is at hand to put wickedness into their hearts. Well neighbours, this is one warning more; it will not be lost altogether. Look how many teachers ye have had: so many condemners will ye have, if ye will not consider and amend.  
Use 2 Secondly we learn hence, that such as desire to be good, are in great possibility to have their hearts desire, and to attain to this disposition, this sweet temper and frame of grace, which bringeth forth such sweet fruits of usefulness and helpfulness. If ye be desirous to be good, I can assure you God is. Why saith God, agreed, a match: you and I are of one mind. I stand with my communicable goodness to bestow it. A clean heart, a right spirit, a loving temper, will ye have this? O sirs, if ye be willing, what a comfort is this! If ye be sensible of your barrenness, uselesnes and unprofitableness, of your self-love and destrust of God, and fear that ye shall want, (the usual causes of the former malady) of the sourness of your nature; up presently to anger and revenge: God he giveth more grace, he giveth all grace, and this of benignity is a lovely one. If we then humble ourselves under the want of this disposition and under our unprofitableness, and yet more under our gunpowder-like dispositions set on fire upon the least provocation; I say if we be humble before the Lord and seek unto him to be like him in goodness, and sweetness, and readiness to help all: We shall be sure to speed in our suits. God is a giving God, therefore seek unto him for grace. God is a giving God, he giveth to all liberally, therefore labour to be like him: and let such as are groaners under their cursed, crooked, & froward natures, take comfort in hope, because goodness is one of God's communicable attributes.  
Thirdly, But it is not enough for us to see our want of goodness, to groan under it, to take comfort in the possibility of having Use 3 a better temper and becoming more useful hereafter: but we must put on to the work of obtaining this grace. We must seek it at the hands of God by earnest prayer. He only can work it Phillip. 2.13. It is God that worketh in you, both to will and to do of his good pleasure. It is a fruit of the spirit, Gal. 5.22. Directions 1 And none can have this gift that have not the spirit, for that, 
Motives upon the first direction.  that which is done by a man that hath not the spirit, cannot be good because the man himself is naught. And it is neither our own power, nor the power of any creature that can give us the spirit; it is a new creation. He only can make us good that is good himself, even he that can of stones raise up children to Abraham. Quest. But you may demand whether natural and moral virtues be not good, and whether a man may not though he have not the spirit, be good and useful, Ans. and helpful many ways? I Answer. No doubt natural affections are in many excellently working that have no grace. Husband's may love their Wives, men may love their children, many may give their goods to feed the poor, 1 Cor. 13.3. Yea all their goods, mark the place well. And here I might spend much time to show what nature may do.  
But that goodness which makes us like God and excepted of God, is only a fruit of the spirit. It hath not only the Lineanents of goodness, but the life of goodness. It comes from a principle of life in the soul, whereby men do good works with facility and constancy, as natural actions of life: when likewise they grow in them; for where there is life, there is also growth; And they desire that which feed their life, and then the good works and charitable actions that are done, are not lead works. But there is no trusting flesh and blood no not ●n the most complete graceless man in the world. Their goodness will quickly be changed into mischevousnes; when temptations come that are above the principle they act upon. Ye Directions 2 must (for a second direction) inquire concerning this propensity to do good; whether ye have any of it, or as yet none at all: That so ye may be the more set on according, to labour for some of it, or for more of it. Can ye do good to some, labour to do good to all. Can ye love your friends, strive to love your enemies. Examine yourselves. The tree is known by his fruit, what good do ye? Who is the better for you? take your evil dispositions that make ye so unlike God and sacrifice them before the Lord, and trample under foot your vileness. Condemn yourselves, judge yourselves brothers that ye be not judged of the Lord. Take your sin of self-love which maketh ye such unprofitable, if not pernicious men and women: and stay it and so ye will the better put on to the work of obtaining this gift and grace.  
Directions 3 Thirdly, Set yourselves upon practice of those things that will denominate ye good folks according to Scripture. First pursue peace, follow it, Re. 12.14. The word in the original signifieth to follow after peace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the persecutor doth him whom he persecuteth; Sirs it is a God like property, though we are wronged by others, yet to be forward to seek peace. Ah you froward, sour, doged pieces, that whet your tongues like a sword, and bend your bows to shoot your arrows even bitter words: Are ye like unto God? 
Psal. 64.3.  I am persuaded your own consciences tell you otherwise. Secondly avoid needy, pernicious; much more mischievous companions; lest they infect you and teach you to be like unto them. Lest ye learn their froward wicked ways, take heed ye come not near them. Thirdly let sweet, meek, good, merciful, bountiful people be your delight, among whom ye may learn to be like unto God. Fourthly, study places of Scripture and dwell upon such passages in books and Sermons as are of this subject of useful goodness. Fifthly, and lastly, upon this last direction, consider these two things as special properties of good folks indeed: First be good to people's souls, prefer them before their bodies. Our Saviour Christ prefers the soul before the body, Math. 10.28. And fear not them which kill the body, but are not able to kill the soul etc. The account for our own souls and the souls of others, is the greatest account; and therefore the care of souls should be the greatest care. Dr. Sibbs soul Conflict. page 70. Secondly prefer the household of faith in thy doing good Gal 6.10. Good must be done Especially to the household of faith. Above all men do good to the godly. And above all bodies have a care of people's souls. To close up all that ye may be the children of your father which is in heaven, and show yourselves like unto him. 
Motives  Secondly, That ye & your offspring many be the blessed of the Lord. Thirdly, those curses which hang over the heads of oppressors and their children may never light on you or yours, but that both ye, and they may always escape them: labour to do good to be useful and helpful to all according to the rule; and take heed of being evil men and evil doers. And so much for the second particular. That goodness is a communicable attribute. The third and last point is. Doct. That God in respect of this attribute is infinite and incomprehensible. Psalm 36. ver. 5. etc. to the 11 verse, glorious things are said of the goodness of God; called by divers other names: as mercy, faithfulness, righteousness, judgements, preservation, loving kindness, the shadow of his wings, the fatness of God's house. Rivers of pleasures the fountain of life, light. And of these things (which are God's goodness and benignity) it is said; that it is in the heavens, it reacheth unto the clouds, it is like the great mountains, a great deep, his preservations extend to man and beast, it is excellent, abundantly satisfying, a fountain of life: what can be imagined meet to set out the transcendency of God's goodness, that ●s not made use of one where or another in Scripture. And it must needs be so that God's goodness is infinite and incomprehensible.  
Reas. 1 First, because God is absolute perfect, he is the Summum bonum, the total good: and therefore of necessity his goodness must be infinite.  
Reas. 2 Secondly, God is not subject to provocations, ye cannot provoke God, as ye do men: Mark friends. Though the Scripture say, 1 Cor. 10.22. Do we provoke the Lord to jealousy; and the word be used in many places, of provoking God: yet the Lord is never provoked properly, as provocation can hang upon him. For provocation argues mutation, but God is always the same. God's spirit cannot be brought to a distemper by all the wickednesses in the world. All the blasphemy possible of men and Devils, cannot raise a storm in the breast of God. Fury is not in him. And when God is said to be provoked to be angry, to be furious and the like; these things are spoken of God by way of allusion to men, as it is in assertions of God's eyes, hands and ears, and the like: not that God hath either passion or affection, soul, or limb, or member, or body. In allusion I say to men. For as provoked men to revenge affronts, wrongs, and injuries. So when God finds men in sin, though he be of a calm spirit, and a good God; Yet he causeth sorrows to fall on the wicked, and unto all eternity shall workers of iniquity be tormented. Yet this will be true for ever, that God is good to all though men be damned. What is this kindness to send people to hell? We may say to God, is this thy kindness to thy creature? Quest. I answer, It doth not belong to the goodness of God (which I am now speaking of) to send people to hell: Ans. but it is an act of justice proceeding from his holiness and purity▪ But it hath no smell in God of passion or anger, or revenge, or ill-will to the creature. All which things are fare from God's essence who is immutable perfection, and with whom is no variableness neither shadow of during. James. 1.17.  
Reas. 3 Thirdly, God must needs be infinitely good, because he neither carketh or careth for himself, as vain men do, who thereby are hindered from doing good to others: O say they, we may give so long that we may lake ourselves. I say, God is under no such fear, sigh he is an ocean of goodness and perfection, and omnipotent, and wanteth no sufficency. Gen. 17.1. I am God alsufficient, Saith he to Abraham.  
And Fourthly, it cannot stand with the alsufficiency of God's essence to have it, and not to dispense it. He is alsufficient Reas. 4 every way, as well in goodness as in power, aswell in readiness to do good as in ability. I say God's alsufficiency sets him a work to put himself out for the good of the creature above all that we can ask or think. He is kind unto the unthankful and to the evil, Luke 6.35. He endureth with much long suffering the vessels of wrath fitted to destruction, Rom. 9.22.  
Surely then (for the first Use) no man alive hath cause to complain of God, as if he wanted a good disposition. Use. 'tis true there is much murmuring against God in the world under the title of fortune, when affliction, sickness, poverty is upon people. But for remedy, we should know that sin is the cause of all evil. Do away thy sin and God will quickly do away the evil thou liest under. Blessings must needs come upon us and overtake us, if we shall hearken unto the voice of the Lord our God, Deut. 28. verses 1.2. etc. And curses for the contrary ver. 15. etc. It is impossible God should take displeasure against any without a cause. The Lord is righteous in all his ways. 
Ps. 145.17.  And we should for further remedy (in the second place) rather admire goodness in our worst condition: sigh the attribute of justice and power must take place too. Lamen. 3.22. It is of the Lords mercies that we are not consumed, because his compassions fail not. 
Souls conflict p. 425.  In the worst time saith (Dr. Sibs) there is a presence of God with his children. When we are at the lowest, yet it is a mercy that we are not consumed, we are never so ill, but it might be worse with us; whatsoever is less than hell is undeserved.  
Thirdly, We are to know that if we be Saints those evils that befall us, which seem to cross this Doctrine of the infiniteness of God's goodness; do very much establish it. For affliction befall the Saints from the depth of goodness in God. Not only upon such an ordinary account as we read, Psalms 119.67. Before I was afflicted I went astray, but now have I kept thy word. (Wherein two notable uses are expressed of afflictions, to wit, to reduce the Saints from their straying, and to make them more exact in their conversation) But I say further, ver. 75. I know Lord that thy judgements are right: and that thou in faithfulness hast afflicted me. From faithfulness that no good thing shall be withheld that may make us eminently happy here & hereafter. In great goodness was Joseph so afflicted, and Job and Daniel cast into the Lyans den, that they might be prepared for great honours and employments, and also great discoveries of God: It is much and sweet to an afflicted soul, to see a token of the Lords love upon him, and a sign of his being received into Sonship. Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. But more to see faithfulness & power in great deliverances out of great straits; out of the Lion's den out of the Whale's belly, to carry through the red Sea rather than to leave to Pharaohs pride and cruelty. But yet I have a great deal more to say of the wonderful goodness of God to some choice ones, whom he fiteth in the furnace of great sorrows for great employments and enjoyments of himself in the creature here even in this life.  
Use 2 For the next use here is a good ground of encouragement for all sinners and distressed souls to come to God. For the Lord is good. And if ye cannot tell what to say, I will teach you a prayer which David taught me, Psalm 17.7. Show thy marvellous loving kindness; O thou that savest by thy right hand them which put their trust in thee, from those that rise up against them. Ye may have much comfort in the consideration of God's abundant goodness whether it be that our sins be very great or our sorrows even (as it were) hellish, 
God gives much good with much goodness to his people. He gives all with all his heart; he makes every step to them in blood, and yet in delight parts withal to enrich them. Lockier.  or our condition never so obscure, great sinners hath God received, great sorrows hath God removed, and beggars from the dunghell hath God advanced. And for such as have tasted the blood of Christ in their meat and drink and wear  died therein, and have all their salvations and comforts swimming to them on the streams of the blood of God: Let them say that the Lord is good to the lowest; Saint affliction is but the pulling of the rop without to make the bell to speak within: but to some it is a setting them in the highest steeples as bells themselves to be heard a far ringing the various changes of an unchangeable God. Let me heap up exhortations and so end this point and subject. 1. Come away taste and see that the Lord is good, Ps. 34.8. Ye honour God much, and ye shall be blessed that come unto him. 2. Run to this infinite goodness in all destresses, 
Ad omnes etiam ad impios. Cum Dei bonitas praecipue sit erga membra ecclesiae, ergo et nos domesticos fidei praecipue beneficijs prosequantur. Harplus. 201.  fly to this present help in the needful time of trouble. 3. Be like unto God and take heed of the doer of the unprofitable servant, Math. 25.30. Much more take heed of being found among pernicious ones that delight to do mischief, which shall ●e torn in pieces when there shall be none to deliver. Ps. 50.22. And 4. imitate God in the extent of his goodness, I mean so fare as creatures can attain. Do good to all even to those that have no goodness in them even to your enemies. And lastly as the goodness of God is especially to his Israel, Psal. 73.1 Truly God is good to Israel, etc. So let us especially prosecute with our goodnesses and helps, the household of faith, and above all we must be mindful to do good to the soul, and so much be spoken of the attribute of goodness or benignity.   

The Mercy of God.  Psalm. 100.5. His Mercy is Everlasting. 
OUt of this verse I have already spoken of the foregoing words for the Lord is good. And have discoursed of God's useful goodness one property of God, which is used as a reason, why he is worthy of praise, There are three in this verse; 
Suavis est Deus & quia suavis facilis miseretur quia miseretur promittit liberationem; quia verax implet promissa Bellar. in hunc Psalm.  so joined that one floweth from the other. The Lord is to be honoured and his name to be well spoken of, for he is good, and because he is good, he is ready to show mercy from time to time, and hath promised to be merciful; and because he is true in his promises, therefore he will perform his promises of mercy which he hath made. Now having finished the property of goodness, I come to this of mercy. And in handling of it shall insist upon the same three particulars first propounded, Viz.  
First, That mercy (as hath been said of the rest) is an attribute of God.  
Secondly, That it is a communicable attribute of God.  
Thirdly, That God in it (as in all his attributes) is infinite and incomprehensible.  
To begin with the first of these propositions. Mercy ye see is attributed to God, not only here, but in many other places of Scripture Psal. 86.5. For thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee, Psalm 106.1. For his mercy endureth for ever, Psalm 118.1. The same words, Psalms 136. ye have it Six and twenty times: And the same expression is in Jer. 33.11. in that prophetical promise of the joyful estate of the Church. And one place out of the new Testament Ephes. 2.4. But God which is rich in mercy, etc. Mercy (ye see) is an attribute of God.  
But what is mercy? For Answer hereunto, it will be requisite, 
What mercy is in man?  that before I speak of it as it is in God; I should first of all show you what it is in men. In man (therefore know) mercy is a virtue inciting the will to give succour to another's misery and to endeavour to drive it away. In men that which is commonly reputed mercy may be a vice, so it may fall out. For such acts as are counted merciful, do not always proceed from the same principle in all that it doth in some, which are called merciful men. For there are some which give alms (as the pharisees did) to be seen of men, out of vain glory and ostentations, which is no virtue but a vice. Or if that which is naturally a work of mercy be done upon any other dishonest ground whatsoever, or to any other unlawful end; it then appertains to that vice by whose affection it is commanded, and takes the malignity of that sin (whether lust or error) that sets this inclination on work to secure the miserable. But when the end is honest, the work is commanded by that virtue which hath regard to the honesty of it, whether it be one virtue or another. Whether it be the love of God, or love of the brothers, or encouragement of the godly; or if it be only a pitiful disposition to the creature, which is the ground thereof. The end will much denominate the action, and refer it to that error or vice from whence such a supposed act of mercy had its first rise. Some that are Romish recusants are seemingly very merciful to the poor; perhaps it may be to draw such to their religion: (As some Heretics are kind and courteous, to draw others to the embracing of their opinions.) So many likewise seem to be very forward to do good, when it may be to serve their lusts of covetousness▪ pride and wantonness. Such actions as these cannot be called merciful or good: but must be referred to that vice which is the ground of them. If one should tempt a poor man to steal upon consideration of his poverty, or persuade one that is sick to go to Charmers or white Witches for the recovering of health: these actions could not be merciful, but rather must be referred to the head of cruelty, to the poor souls of such persons so tempted so persuaded and advised.  
But because it pleaseth the spirit of God in Scripture to use terms and words promiscuously sometimes in predications both of God and men; 
Whether mercy be in men a distinct virtue from goodness and love,  and even about the attribute of goodness lately handled, and this of mercy now in hand; one word doth signify either thing, mercy sometimes being used for goodness, and goodness put to signify mercy: it will be worth our inquiry a little to see what the difference is between these two virtues, and also that of love which is often taken to be the same with goodness and mercy. As to make this appear to be so I remember a passage in Dr. Sibs' his soul conflict Page 446. touching love, goodness and mercy in God, which I will relate. It is good to see blessings as they issue from grace and mercy, it much commends any blessing to see the love and favour of God in it. In those words ye see he puts a difference between blessings (which I take to be the same with good things bestowed) and mercy, and grace, and the love and favour of God: and yet all these four last words are used for one and the same thing; which in so experienced an artist is to be taken notice of. As if mercy and love were one and the same thing. And yet in many places of Scripture, we find goodness & mercy taken in the same sense, & mercy and love sometimes distinguished, for satisfaction herein, and clearing of this difficulty, we must know: that if we restrain the word mercy to his proper signification, according to the etymon of the word & the definition of the virtue; to wit to rid one out of a notable distress or misery from an afflicted & compassionate heart towards him: then mercy hath a narrower object than goodness or love. But yet because usually such works as we call works of mercy, proceed from the affection of love, and that love which we call the love of good will towards our neighbour, doth in a sort wholly live in works of mercy (for the love of complacency is of another nature) I say for this cause: love mercy and goodness are sometimes used to signify one and the same readiness to do good to all, or help any, and to be of a loving deportment. Howsoever therefore there may be use of destinctions sometimes, to wit, when we speak particularly of them as virtues in men, or graces in saints, or attributes in God: yet in ordinary popular discourse they come all to one, and so are used by the Holy Ghost oftentimes in Scripture, in passages both concerning God and also men.  
But that nothing may be left unsaid to give full satisfaction, I will give you distinct definitions of these three, goodness or benignity, love of goodwill, and mercy as they are attributed to God, and found in men.  
Goodness is the will of God, whereby he is inclined to do good to creatures and the effects thereof  
Love is the will of God approving what in his creatures is good and agreeable to his holy mind and manifested by sundry effects thereof.  
Mercy is the will of God whereby he is inclined to secure such as are in misery and the manifestation of it in acts accordingly. In men, goodness or benignity is a disposition and endeavour to make the lives of creatures comfortable, 
Amore nihil est aliud quam bonum velle amata.  by affording all that may any way conduce thereunto. And love is a certain propension of the appetite concupiscible unto what is accounted good and fit, for him that loveth and a manifestation of good will and friendship upon occasion both in word and deed to such objects. And mercy said Philosophers is a sickness of mind conceived from the misery of another stirring up to show pity and compassion and to secure such a one. But lastly in saints these come to be graces, and so acceptable to God, being fruits of the spirit, tending to God, and having respect to him. So we are full of goodness towards the bodies and souls of others, communicating what we have for their good and benefit. Showing love for God's sake in both word and deed even to them that wrong us and abuse us. And having bowels of mercy towards all that be in misery, and being ready to do any thing for their succour. Now of all these three virtues in men, graces in Saints, attributes of God; 
What mercy is in God Miseri cordia est voluntas Dei qua ad succurrendum miseris & propensus. Sharpius. The mercy of God some call the property or attribute of his nature, inclining him to relieve the misery of his creature; some the essenee of God showing mercy. Sclator on the 117. Psalm. Ira dicitur esse in Deo non ut turbidus motus animi sed simplex voluntas ad ultionem.  we are to speak of mercy now as it is to him attributed.  
One thing is very necessary to be premised in this discourse, to wit that mercy in God, is not as it is defined by Philosophers (as hath been before hinted) A sickness of mind conceived from the misery of another. For sadness and affliction of mind cannot be in God, though in Scripture there are such metaphors used. But mercy in God is his very essence whereby he is infinitely disposed to help succour and comfort such as be in any miserable condition. Those expressions in Scripture. In their afflictions he was afflicted. And mine heart is turned within me, my repentings are kindled together. Are borrowed Phrases. As from the turning of the bowels in men at the fight of an object of pity. And yet in men this is not mercy itself, but a companion of pity. Yet because by it our mercy is made known, we call it by the name of mercy. We call rolling of bowels mercy, and mercy rolling of bowels, which yet is but a companion of it, and that in men only and not in God. Mercy may be without it, and in God always is; because God hath no bowels to be turned, God is one most simple essence, and hath no qualities. And therefore when we say God is merciful, we speak of him metaphorically, as when we say God is angry. Anger is a turbulence of spirit, but there is no such thing in God. The effects of that which is called anger in God, are often put for ang●r: as when we see the punishment and scourges on the backs of wicked men we conclude that God is angry. 
There is no real difference between his essence and attributes, save only in our manner of conceiving. Sclater.  In like manner when we see the rod taken of and cast into the fire (which is an effect of mercy) we say God is merciful. But mercy in God signifies two things.  
First an inclination in his heavenly Majesty to show mercy.  
Secondly the effects of his supposed affection, which is his helping of the miserable creature, or a making out of God to such as have need of help and pity. The affection of mercy in men is known by that grief that accompanies it, 
Tanquam à nobis notiori vertus ipsa nomen traxit.  but such a companion of mercy cannot be in God. O mercy is a glorious attribute of God, he is a very sea of mercy, he is never dry. Amongst men he that is fullest of pity is but a drop of it. Their pity falls infinitely short of what is in God.  
And this mercy of God is either general to all his creatures or special unto mankind or more special and peculiar, that whereby he is said to be merciful to his elect unto eternal life, and freedom from the wrath to come. Let us view the general mercy of God to all his creatures. Three things present themselves to be looked upon.  
First the raising up of all creatures out of nothing. Gen. 1.1. In the beginning God created the heavens and the earth.  
Secondly, The extension of tender mercies of providence towards all creatures wraped up in misery, of which see Psalm 145.9. The Lord is good to all: and his tender mercies are over all his works. His mercy is over and upon all his works, as the warmth of the hen is over all the eggs, to warm, and cherish, and nourish them, so God's mercy is over all his works, 
Dr. Preston of the Simplicity of God. p. 54.  to cherish and nourish, and perfect them, that is, it is showed forth upon them all.  
Thirdly, When creatures be in distress and cry in their kind, God hears them and relieves them. Psalm 147.9. He giveth to the beast his food: and to the young Ravens which cry.  
Next for special mercies towards men. As he hath raised them with other creatures out of nothing; so he hath lifted up in the creation humanity to a supernatural life. And although these two acts of God may more properly be referred to the goodness of God: yet surely his provision made of other creatures for their service, and his relieving their miseries with supplies; makes it appear, that out of his mercy he is the Saviour of all men, though especially of them that believe. 1 Tim. 4.10. But now for this singular mercies to his Church, besides those in which they are in commons with all other men and creatures: whereof (with a little help) the reparation of that whole kind may go for one of the common ones. God hath showed his mercy in giving a Saviour to mankind, faith Mr. Perkines, Mark I pray, to mankind. And John 3.16. God so loved the world that he sent his only begotten Son, &c, I say besides this, he shows his mercy to his Church and people, in delivering them from the curse, and giving them the means of salvation, and vouchsafing them secure of remission of sins here, and life everlasting hereafter. But that these mercies of the Lord may not pass so: I shall here fasten a while, to speak of the reparation of lost man fallen in Adam unto sin and natural miseries, and liable by this fall to eternal death. The raising of them up, and the underpropping of them with greater helps than before; sure here abundant goodness and mercy doth shine out very gloriously. Here we may by the way speak of those several kinds of mercy which some have observed to be in God, and so we shall next come unto the branches of that mercy, which is the great mercy of all towards such of the fallen race of Adam, as by Christ are raised up to enjoy everlasting life.  
The mercies of God extended in this life may be reduced to five heads. 
There is a  mercy of God.   
The First whereof, is rewarding mercy, This is when such as do well, though they do ill also (as who liveth and sinneth not?) are rewarded: Mercy rejoiceth against judgement, James 2.13. And God passeth by what is done amiss, and rewardeth what is well done. He doth good to his servants that fear him, and forgetteth not their works of faith and labour of love and actions of obedience, but of his mercy rewardeth them.  
Secondly, He hath also pardoning mercy. As he crowneth with loving kindness and tender mercies. Psalm 103.4. So he forgiveth iniquities ver. the third of the same Psalm. This is that mercy which David prayeth for, Psal. 25.7. Remember not the sins of my youth nor my transgressions: according to thy mercy remember thou me, for thy goodness sake O Lord.  
Thirdly, God also hath prevailing mercy, when he keepeth us from those evils either of sin or punishment that he seethe we are running into. So sometimes when the Lord sees his servants hastening to the committing of sin, which will certainly bring sorrow upon us; he hindereth and preventeth the doing of these things. And so when wicked men plot to bring misery on the people of God: as Haman did concerning the Jews in Ester, God hinders it. So when more than forty had bound themselves under a curse, neither to eat nor drink till they had killed Paul Acts 23. God prevents it by his providence, the story is obvious. This is God's preventing mercy, to keep us from sin; and so from the punishment due for sin, and from the Conspiracies of evil men:  
Fourthly, God sometimes showeth mercy in delivering his people out of sin, and from afflictions and sorrows lying on them for sin. Though he sometimes let them fall into the evil of sin or punishment; yet he is pleased to help up and take them out again. This is another merciful dispensation of God. There cannot be greater objects of pity then men and women that go on in sin. God comes and sees such and raiseth some up out of that gulf, in which thousands do yet lie, that never met with this merciful hand of God to help them out. In this sense, he hath mercy on whom he will have mercy. Rom. 9.15. And therefore it is a great mercy of God to give men grace to repent of their sins, and not to let them lie still in them. And doubtless such as the Lord loves, he will one way or another fetch them off from their sinful courses. He will do as kind and wise fathers do with their disobedient children, he will double and triple his fatherly strokes on us until he amends us, and make us stoop under him, and bring us off from our miscarriages. God permitted David to fall into a woeful gulf of sin; but here was his great mercy seen in helping him out again. And so for Peter, how did he thrice fall most fearfully into that great sin of denying his master, etc. But in mercy he was helped out again, he had grace to go forth and weep bitterly, and recovered himself a gain in the Church of God, in regard of this esteem and reputation. And so also it is true for grievous troubles, Psalms 34.19. Many are the afflictions of the righteous: but the Lord delivereth him out of them all.  
Fifthly, There is exercised by God, sparing mercy. This the Church prays for often in Scripture. This God promiseth to his people. 
Four degrees of sparing mercy in God.  And shows it many and divers ways. Sometimes by not punishing at all, sometimes by deferring punishment. Sometimes by moderating his corrections, and sometimes in the very act of afflicting his people for sin, he shows a sparing spirit, 
Mal. 3·17.  a merciful disposition, manifesting how unwilling he is to do what he doth, but that needs he must  
Of●en God passeth by the sins of his people, and doth not reckon with them at all for them: As a father spareth his Son that serveth him, even when the day cometh that shall burn as an oven, and all the proud and all that do wickedly shall be stubble, etc. Mal. 4.1. which is to be understood of some general judgements that are upon the earth, than God packs up his jewels and spareth them in that day. Here is an allusion to men that have their houses burning, who do not regard their lumber, their timber stuff: but look to their chief writings, coin and jewels, to preserve them. So God in common calamities hath a merciful eye towards and hand over his beloved ones; yea sometimes for the sake of them he saveth, such as are near and dear unto them. Gen. 19.29. And it came to pass when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelled. So this is one particular in which is seen Gods sparing mercy. When God hides his people in times of indignation. And also when he forgets their sin and casteth them behind his back, and doth not punish at all. These phrases of passing by, and not passing by are usual in Scripture, and to set forth the mercy of God, in this head of sparing mercy as one breach thereof.  
So also Gods adjourning his punishments to a farther day, his suffering his Spirit to strive with men, as he did with the old world. The long suffering of God waited in the days of Noah while the Ark was a preparing. 1 Pet. 3.20. When God was provoked by their sins, yet he waited one hundred and twenty years. This deferings of judgement is a branch of that sparing mercy of God which we live under. But Sirs, the glass is running all this while, & there is an appointed time for every purpose. The time appointed will be expired, and though God may seem to have leaden feet: yet be sure he will have Iron hands at last: Though he come slowly he will smite surely: O Do not be bold in sin, God is merciful to forbear, to put off & defer his plagues but it will not be wisdom for you to defer to put off your repentance. His spirit will not always strive. He will be paid for forbearance, ye will be left altogether in excusable if his forbearance work not at all with you.  
And as if the Lord did study to be merciful in his dealing towards the sons of men: what moderations and rebates doth he show in his punishments, Psalm 78.38. But he being full of compassion forgave their iniquity and destroyed them not: but of this branch we have spoken already. Mark therefore what follows, yea many a time turned he his anger away. Here is another branch of sparing mercy; but yet further, and did not stir up all his wrath. Here ye have all three in one verse. But that which we have now in hand, is the moderation that is in this God of judgement; when he must needs punish, he doth it in judgement not in fury. He doth not make a full end, but correct in measure, even when he doth not leave his people altogether unpunished Jer. 46.28. Lament. 3.22. It is of the Lords mercy that we are not utterly consumed. To wit, his sparing mercy.  
Lastly, upon this point or branch of sparing mercy, it is noted by some, that God doth sometimes show a kind of unwillingness and loathness to lay on stripes on the backs of his servants. He doth not take delight in the putting of his servants to pain. He doth not laugh at their calamity. But he is brought in groaning while he is whipping, as a father correcting with weeping eyes. Hosea. 11.8. How shall I give the up Ephraim, how shall I deceive thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. Here is a conflict (as it were in the very spirit of God. O how shall I do it? O what a sparing heart the Lord hath towards the sons of men? Where he must needs correct them, it is much against his will. Truly he never dealt with Christ so as he doth with the sons of men. He spareth not him in any regard at all. He spared him not in the first way, he took not away the punishment, but he gave him up to death. The cup did not pass away but it was drunk. Neither was it deferred, but when the hour was come he suffered, he was sacrificed in the time set for it. And that without mitigation. He had not one drop taken out of this bitter cup. Neither was there any relunctancy in God against it. He did not weep over him when he was suffering, He never cried how should I suffer thee my son to die? How should I endure to see thee so used? But it pleased the father. Isai. 53.10. yet it pleased the Lord to bruise him. He had not only voluntatem but voluptatem. He did as it were harden his heart upon him, which made him cry, my God, my God, why hast thou forsaken me?  
Quest. But you will say, how standeth this with the love of the father; It is said, the father loved the son, why then did he not spare him at all in his sufferings?  
Ans. I Tell you sirs, there was great reason, why God should not spare Christ, Though he spare us continually.  
For. First it delighted God to see his justice satisfied, 
Reasons why God spared not Christ.  he would have a full satisfaction to it, It was expedient that all the mercy should be towards the redeemed and none towards the redeemer. As Christ stood in our steed he was to satisfy justice, and so to have what he paid for. Thus justice is exacted which God could not endure should be trampled under foot. This must needs be a pleasant sight in God's eyes. That we sinners might have all mercy, he that saved us from our sins had no mercy. Sparing mercy is the lowest degree of mercy, yet this was denied to Christ, that he might pay every sort of mercy for us.  
Secondly, He knew what his son could do. He laughed at the trial of him, because he knew he would do well enough. It pleased the Father to see his son tug with death so, and all sorrows, even as a General takes delight to see his soldiers play the men bravely. But I am sensible of a digression and therefore return to the matter in hand: that mercy of all kinds is in God. Ye have had a discourse of a fivefold mercy. And now next I am to speak (as I promised) of that great manifestation of mercy to mankind, fallen from his good estate. I mean to the remnant elect, to the little flock: for whose sake glorious do and marvellous transactions have been in the world. For to the end, that man so fallen in Adam, so miserable every way (as hath been heretofore showed:) might be raised up and freed from all sorts of sorrows and deaths; from grief here and from eternal damnation hereafter: and be made fit to enjoy grace & mercy here, and glory eternal in the heavens: God hath divers and sundry ways showed his abundant goodness and mercy as shall now be declared.  
And, 
Effects and acts of mercy.  First let us begin with the Incarnation of Jesus Christ the eternal Son of God. In this God hath declared his infinite love and mercy to us. Of this admirable effect of working bowels in God, you m●y read John 3.16. God so loved the world that he gave his only begotten son: that whosoever believeth in him should not perish, but have everlasting life. Who considering this in his mind can choose but be astonished? who can hold tears in the consideration of so great mercy? That God would send his Son out of his own bosom, even him who thought it not robbery to be equal with God: 
Phillip. 2.6. ver. 7.  to be made of no reputation and to take upon him the form of a servant and to be made in the likeness of men. Rather than man should be utterly lost. That he (I say) of infinite majesty with the father and Holy Spirit, wanting nothing; who created all things, whom so many millions of Angles serve, and who in a moment of time is able of nothing, to create infinite other more excellent than men to worship him: should be borne in a stable, laid in a mangre; that man, wretched man, the lowest of rational nature, next of kind to the bruit beasts, addicted to earthly things, void of heavenly, unclean, unthankful, rebellious, in whom there was nothing worthy of love, many things worthy of hatred, and punishment: Should be freed from everlasting damnation, and reign eternally with God in glory. Here is a rare effect and fruit of mercy indeed! If a man riding a long the high way, should find a poor raged lousy wretch almost dead grovelling and wallowing in blood and dirt; and beholding this woeful sight, should alight from his horse, and take up this poor creature, carry it upon his back or in his arm to some house, and take all possible care for its washing, dressing and recovery: and in the mean time have his horse stolen by thiefs, himself pursuing beaten and wounded; should yet rejoice that he hath saved the life of the poor creature: would not such a man be noted for a good man, a merciful man? Beloved brothers, this is nothing in comparison of what Jesus Christ hath done for us. He did lay aside his glory, and took part with our (even with the worst) miseries; and all in mercy to deliver us from hell, and to bring us to glory. Stand amazed O ye sons of men! If ye did but consider what ignorance of God, atheism, brutishness, and hellish cruelties are in Christendom (and ye must think there is much more out of it) ye would conclude that the world is in a most miserable condition, being God is righteous; And therefore to do as hath been a little said for the salvation of such, must needs proceed from unspeakable mercy even the mercy of a God. To this head is to be referred the bitter passion of our blessed Saviour. His nakedness and poverty, his hunger and thirst, his labours and hardships of life, his reproaches and persecutions, his buffet and spittings, his whippings, and prickings of thorns, his agony and bloody sweat; all kinds of opprobies and dolorous sufferings even unto the accursed death of the cross. And this is the first effect of God's mercy, Christ Incarnation.  
Behold next the revelation of the mind of God by this Lord Jesus Christ so Incarnated. Heb. 1.1.2. God who at sundry times, and in divers manners, spoke in time passed unto the fathers by by the prophets, hath in these last days spoken to us by his son. 
John 17. ver. 3.  If to know God the only true God, and whom he hath sent Jesus Christ be life eternal: (which who dares question?) Then it must be another rare fruit of mercy, to ignorant, blind, sotish, brutish, mankind to have such a glorious Sun to shine, that people that sit in darkness and in the shadow of death, may have their feet guided into the ways of peace and salvation. And truly herein, English men have a great share in this mercy, that when so many places in the world are without the sound and saving discoveries of the Gospel: have such as no nation under heaven doth (or ever did) go beyond us, scarce any, (surely very few) ever enjoyed the like. But that we may be somewhat taken with his effect of mercy, let us look into it somewhat further by the consideration of two things about it.  
First, 
The condition the world was in when Christ came.  The condition that the world was in when Christ came, and then his coming and behaviour for the enlightening thereof. For the first, the whole world except a very few was ignorant of Christ, and of its maker: of divine providence and the government of the world, of the end of good and evil, to wit, eternal life, and eternal death, heaven and hell. How few then, (and yet indeed) took notice of the soul's immortality, the evil of sin both in regard of his wages and work, sorrow & deformity, the worth▪ and beauty of exact walking. The devil the Prince of darkness being the God of this dark world, held all (as he doth the greatest part to this very day) under his government and discipline; behold deadly darkness was upon the face of the whole earth, incomparably worse than the darkness that was in Egypt mentioned, Exod. 10.21. All their beauty was deformity, their potency, wealth, and eloquence with which they flourished, were of no worth, because of no efficacy to the obtaining of eternal life or freedom from hell. Now in this misery and blindness in which the whole world in a manner lay, The Lord Jesus moved with mercy and pity came into this dark and blind world, & dispelled these darknesses with his discovery of the mind of his father. He detects errors, opens the frauds & tyranny of the Devil, illuminates the world, and shows them the author of all things, his power, providence, mercy & justice, the reward of good men in graffed into Christ, and the punishment everlasting prepared for ungodly men and unbelievers. This light shone three years and half in the person of the son of God in the flesh, in divers towns and villages, in the wilderness, in th● mountains, in the fields, on the land and on the sea of Galilee, publicly and privately, in houses and in Synagogues, in the Temple and in the streets; in all places upon all occasions. The excellency of this light, it contained nothing but what was profitable to salvation, for the manner it was plane and familiar, that all might be capable of it. It was pure and perfect, enlightening the understanding, reforming the soul excluding sinfulness and iniquity, directing in piety righteousness and sobriety, composing the whole life, and conforming the whole man within and without, to the divine will and eternal love of the most holy God. This was done by Christ in the flesh, his humanity was the instrument made use of in the administration of the Gospel of salvation. And therefore nothing can be desired for matter or manner that is wanting, this mystery of salvation coming out of so good a hand. The very particulars insisted on by Christ in his sermons, have in them sublimatie and beauty. He commandeth selfe-deniall, the renouncing of all the world for his sake, a patiented taking up of the cross, the love of our enemies, 
The Lord's prayer not to be used as a charm but to be studied as a text. Math. 13. 3●.  readiness to forgive, earnestness & frequency in prayer, and hath left a rule or form full of heavenly glory and exactness not to be used as a charm, but to be studied as a text. Besides (to conclude this particular) how did he open his mouth in Parables, and utter dark say, which had been kept secret from the foundation of the world. But let us come to a third effect of mercy.  
And that is the giving of this our Saviour to be (as it were) a Copy for all good life: the very living and walking law of the most high God. A compendium of all those morals that ever were in the mind of God to be done, even from everlasting. Learn of me saith Christ. Would ye live exactly? learn of Christ. Be zealous as he was zealous. The zeal of God's house did even eat him up, John 2.17. And his Disciples remembered that it was written, the zeal of thy house hath eaten me up: you know it was upon his driving the buyers & sellers out of the Temple; Be meek and lowly as he was, he bids you learn of him, Math. 11.29. We must learn both of these: Many pretend to be zealous, as Christ was, but they have not his meekness. And so some pretend to write after his meekness, but want zeal: But we must look upon Christ and imitate him in doing the whole will of his Father. Demonstration and practice is an excellent way of teaching: Now Christ doth not only teach us what to do, but he doth it before us. There is scarce any particular duty that God requires, but we have a precedent in Christ, a sampler to work by: As for children that have a precept, to honour their parents, you know in Christ they have a pattern, Luke 2.51. And he went down with them and came to Nazareth, and was subject unto them. And so for obedience to magistrates: And so for suffering in the cause of truth and religion, he was as a lamb dumb before the shearer: And so also for the Church, he made no schism or rent. He was circumcised, went unto the feasts, joined in public worship, and did not rend himself from the Jewish Church; though it laboured under many corruptions. And therefore have a care, how ye slight any thing, that ye see Christ was ready to perform: What can ye wish to have a warrant for, that ye may not find in this Copy? Modesty, Gravity, Sobriety, Affability, circumspection in words and deeds, benignity, compassion, mercy, conformity to order, devotion, humility, any thing, every thing that is required in the holy law of God. We have many vain talkers, whose mouth must be stopped, because they are evil doers, as well as vain talkers. This is a rare effect of Mercy in God, who well knew that our eyes are more upon examples, than our ears attended to precepts: and therefore hath provided a notable one for us.  
Fourthly, Another effect of mercy is freedom from sin, divers ways; for First, though we are not free from being sinners; yet we are free and exempted from having the guilt of sin charged upon us. O how sweet is this unto such as lie under the sense of sin. And Secondly, freed we are by the merciful hand of God, from sinning with a full and free consent of will. In this sense is it said 1 John 3.9. Whosoever is borne of God, doth not commit sin. It is true also, that if any man say he hath no sin, 
1 John 1.18.  he deceiveth himself, and the truth is not in him. This therefore is to be understood of liking sin and lying in sin. 
Peccatum quod repugnat divinae bonitati est summum malum.  But behold this great mercy of God towards us, that whereas sin, which is the greatest evil, because it is contrary to God's goodness and holiness, and calleth for eternal sufferings; and likewise containeth in it unspeakable deformity and sinfulness: A just satisfaction is given in the divine person of the Son of God; and in mercy also the seeds are sown of another frame of spirit in all that shall be saved. Whence comes a fifth effect and gift of mercy to wit, Freedom from eternal death and destruction, and a rescuing us from the gulf of that bottomless Barathrum, a freeing us from fiery Tophet. The wages of sin is death, but the gift of God is eternal life: (of which particular I will speak, 
Rom. 6.23.  when I come to it: But now behold, mercy in delivering us from so great a death: Do but believe that what the Scriptures say of hell fire is true; and ye must needs say that to be freed from that place or state, must needs be an unspeakable, yea an inconceivable mercy. O when a man can say though I must die, yet I shall not be damned; Though the pit of the grave shut her mouth upon me, yet the pit of hell is by mercy shut against me; what an unspeakable mercy is this? Truly Brothers, if to be freed from hellish misery, 
Perpende quid sit, esse in illo teterrimo carcere, in illis horendis tenebris, semotum ab omne luce, ab omni creaturorum amoenitate, ab omni solatio, in summis omnium sensuum cruciatibus, in acerrimis illis incendijs; ibi torreri, ibi ardere, idque non unum diem, non unum annum, non centum annos, non mille, non centum annorum millia, sed infinitos annorum milliones, quamdiu stabit orbis, quam diu vivet Deus, absque ulla spe liberationis, absque ulla daberum intermissionem Lessi. de. div. perfect Pag. 118.  which is so intolerable, so everlasting, be a mercy, than we must needs see that the Lord our God is a merciful God. The misery we were liable unto, is imense and incomprehensible; and therefore that mercy must be infinite, by which that misery is taken away: And this is done to our hand by our merciful high priest, who by the infinite dignity of his person hath matched that eternity of our torments (which we should have lain under by his once suffering death upon the Cross for us:  
Sixthly, Proceed we to the grace of adoption whereby we are become the very sons and daughters of this merciful God. 
Adoptio est distinctus beneficium à condonatione peccati  This is destinct from the former. For as when a Prince that hath pardoned a Malefactor and given him his life, shall not content himself therewith, but besides pardoning the injury freeing from the punishment, bloting out the infamy; shall also take such a one to be his son, and give him right and power to reign; this would tend much to the declaration of his noble mercy: So is it with us in this effect of mercy; We shall not only be freed from wrath, but be taken into God's family. Now to the further consideration of this adoption of sons, four things would be looked upon.  
First, The state God hath taken us from.  
Secondly, The state to which he hath brought us.  
Thirdly, The good which thereupon we do expect.  
Fourthly, The means whereby this is effected: We were enemies, unworthy of the lest mercy, and liable to everlasting sorrows. But are advanced to union unto and communion with Christ: Not to a moderate or mean estate of happiness of humans or angelical happiness natural. But to be the sons of God, the sons of the eternal King, the heirs of God, and Coheires of Christ, consorts of divine glory, & partakers of all divine good things with him, we are made one with Christ not in conceit or imagination only; for this conjunction is in truth a real conjunction. The prayer of Christ is, 
John 17.22.  That all believers may be one with him, as he is one with the Father, viz. by one and the same spirit dwelling in Christ and in all members of Christ; 1 john 3.24. And hereby we know that he abideth in us, by the spirit which he hath given us. 
Perkins on the third to the Galatians Page 265. saith. All the Saints in heaven and all believers upon earth, having one and the same spirit of Christ dwelling in them, are all one in Christ.  Not as if Christ and Saints were not destinct persons, or as if the properties of the Godhead or qualities of his manhood were transformed into us; or as if we were only by a bare consent (as friends are) one, or as, if Christ and all the Saints were one substance. I say none of these ways are we one with Christ. But as all the Members of the body natural have one soul: So have all the Saints with Christ their head, own spirit. And this comes to pass on God's part by merciful donation, and on our part by faithful reception. Thus we see how we are one with Christ, and so by consequence do possess Christ, and enjoy him and his benefits: partly in this life and fully in the life to come. So that from our adoption, we look for such good, so great joy, so much glory, as eye hath not seen nor ear heard, neither hath entered into the heart of man. O what a gulf of distance is there between▪ that estate from which we are taken, 
1 Cor. 2.9.  and that whereunto we are brought: And the means whereby all this cometh to pass ye have heard already, is the son of man. For first, one man is taken to be Gods natural son, the fullness of the Godhead being substantially united to him; By this man Christ Jesus, God adopteth and maketh his sons, 
Eodem spiritu vivunt (nimirum membra Christi) quo Deus ipse, & quo Christus filius Dei naturalis vivit, et si hic spiritus diverso modo istis communicetur: personis enim divinis communicator per identitatem, idque vel immediata necessitate, ut patri; vel per aeternam generationem aut spirationem, ut filio & spiritui sancto: huminitati verò Christi perhypostalicam unionem, nobis per quandam extensionem qua mediante dono gratiae justificantis incipit esse noster spiritus, nostra vita, nos inhabitans, ornans, movens ergens, & omnes vitales functiones Deo platentes in nobis excitans & edens. Lesle.  all those which are engrafted in to this trunk or stoke by the spirit of faith: for as many as are led by the spirit of God, they are the sons of God, Rom. 81.4. This previledge is given to them that receive Christ, to them that believe in his name, to become the Sons of God. John 1.12. And according to this privilege of Adoption, are we and all our weak endeavours looked upon & esteemed. O behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God. 1 John. 3.1.  
Seventhly, We have the benefit of all Christ's merits: All that Christ ever did or suffered is made over to us, and we presented in him, without blame in the sight of God. From mercy it is so ordered and brought about, that Christ did the work, but we receive the wages, Christ bore the Cross, but we wear the Crown. Beloved, we have the benefit of all Christ's merits. So that what Christ merited, we are said to merit by means of our union that we have with him. We are always hereby in a capacity of pardon, as often as we sin and by true repentance turn unto God. What Prince was ever so merciful as to be in readiness to pardon such as capitally offend or commit high treason every day? But our God of his mercy is ready every minuit to pardon the sins of his people. For, if any man sin we have an advocate with the Father, etc. 1 John 2.1. Here is a most rich treasury, here are merits that can never be Drawn out. It is impossible so many sins should ever be committed as might be beyond the riches and worth of them.  
Yet we must know that the worth of them is not drunk up by us, 
Quicquid recipitur recipitur ad modum recipientis  for we are not able so to receive them to our use as they are in Christ. For not in the like measure is the spirit received by all that are justified. Although each Saint hath the whole spirit, yet not in an equal manner and measure. And so although each Saint hath whole Christ made over to him withal his merits; yet there is not one that hath sins enough to take him up holy by appropriation or to make a full proprotion between their misery and his merits: but still there will be overflowings of the blood of Christ.  
Eightly, Mercy causeth the powering out of the spirit of grace. By virtue of our union, we do of his fullness receive, 
Joh. 1.16.  and grace for grace. So that as a little child is answerable in every part to the tallest and stoutest man, so the little measure of graces in the weakest Saints have a conformity to the graces that are in Christ, though the difference in regard of degrees be exceeding great. There is wisdom, patience, meekness, etc. Which God gives out and adorns his chosen one's withal. Never did a Queen present herself so beautiful in the eyes of the greatest Monarch; as the Church the Spouse of Christ is rendered lovely in the eyes of God. Solomon Song. cap. 7.1. etc. How beautiful are thy feet with shoes, O Princes Daughter? Ye may at leisure read when ye please the rest. But such as are proud, scornful, passionate, intemperate, covetous, etc. It is impossible God should take pleasure or delight in them. O how beautiful is the spirits work upon the soul? a soft heart, an obedient will, and the gifts of saving and sanctifying grace. A man in the state of nature (saith one) is like a pond full of toads, a man in the state of grace is a paradise of God. Beautiful in God's eyes is a gracious soul from top to toe. O ye that wallow in the mire and dirt and filth of sin, do ye think God can take pleasure in such as ye be? But God's people are made comely by the holy Ghost.  
Ninthly, From the mercy of God in Christ, the people of God come to have the sweetness of ordinances while others mumble on a brown dry crust, or on a chewed gobbet that hath no sweetness at all left in it. Formal and Carnal Christians have an eggshell but no yolk, an nutshell but no kernel, they hear good words of God, but never tasted that the Lord was gracious and merciful. The Saints upon whom the mercy of God is descended find sweetness in all religious exercises and holy ordinances. They have the sweetness of prayer, preaching, reading, conference: and when they come to break bread with the Church, 
Mendicato hic pane vivamus annum hoc pulchrem sacritur in eo quod pascimer pane cum angelis, etc. Luth. in Ps. Burroughs Moses choice. Psal. 36.7, 8.  they are made to be in the sweet sense of their near relation to Jesus Christ, they are in the spirit on the Lord's day. Ordinances are like that sealed book we read of in the Revelation, c. 5.1. john wept because no man was found to open it and read it. But for them that are in Christ, mercy hath better provided. The seals are taken away, the book is opened, the nuts are brokened the kernels are to be eaten, which are very sweet. O 'tis a blessing and full of sweetness to be joined in union and communion with the people of God. Though we beg our bread, says Luther, is it not made up with this, that we are fed with the bread of angels, with eternal life Christ, and the Sacraments, etc. It is certain the servants of God find such comfort in these prescribed practices, that they would not for any good be bereft of them. Neither can they possibly free themselves from the guilt of profaneness that do not highly prise and hearty rejoice in these things. Such as do believe themselves, to be members of Christ's body, must needs desire those ordinances that he hath appointed for the building of it up, and do find thriving in grace and comfort in spirit fare beyond any creature comforts. Here they meet with rivers of pleasures. And thou (saith David) shall make them drink of the river of thy pleasure, to wit in ordinances.  
Tenthly all particular vouchsafements come to the servants of God as a fruit and effect of mercy. Sometimes they have more of this world's goods then ever they expected, and grace with all to use what they have to the glory of God: and this makes their enjoyments mercies. Many are crying and wishing every where, for wealth and riches, and outward accommodations, but they are not so earnest to have grace to use them to God's glory, which plainly shows they have not what they have in mercy. Vouchsafments & enjoyments longer than they are improved to God's glory are not blessings & mercies. Now these common mercies cannot be denied, so far as we have a state calling for them & grace to use them to the glory of the giver. We for our parts have no cause to complain, we eat & drink mercies, and wear them upon our back. We have mercies above and mercies beneath us, & mercies round about. If we want one kind we have it made up in another. Thou shalt have rubbish to serve thy turn, which God throws away; for he hath given thee gold. There is no fear of having too few crusts, but of having good teeth to gnaw nourishment out of them:  
In the Eleventh place, this is a choice effect of God's mercy, to have communion with God. The grace of our Lord Jesus Christ, and the Love of God and the fellowship of the holy spirit. 
Carolus plus cum Deo quam cum hominibus loquitur.  Are uprising and downlying with a gracious soul. This is a mercy indeed. It is said of Charles the great, that he spoke more with God then with men. Ah Sirs, why should it not be true of us? Brethren it concerns us much to look after this fruit of mercy. By this mercy we stand in times of temptation and trial. A soul high in communion with God may be tempted, but will not easily be conquered, such a soul will fight it out to the death. O this is a choice mercy? It is jacobs' ladder where you have Christ sweetly coming down into the soul, and the soul sweetly ascending up to Christ. It was a mercy vouchsafed to holy and patiented job upon the dungil, that he knew that his redeemer lived, and behold how he conquers the Devil both in black and white. Communion is a reciprocal exchange between Christ and a gracious soul. And of this mercy there is a continual ground in a gracious soul, for either I shall be praying for what I want, or praising him for what I have, by both which I have opportunity to keep my acquaintance, and hold communion with the Lord my God. Communion with God brings all God's attributes to us for our use upon occasions. Great is this mercy vouchsafed to the Saints and servants of God.  
Lastly, From this merciful disposition, to lost, believing mankind, life everlasting comes. He hath granted to them a life as long as his own. Now here I am at a loss. Thousands of millions of years (as holy writ teacheth us and the spirit maketh us to believe) is not time enough in Gods esteem to vouchsafe fullness of joy, these pleasures must be for evermore. O this perpetuity! O this eternity! O this life everlasting! I conclude then that God is merciful, that mercy is an attribute of God. Men in desperate conditions may meet with mercy, for with the Lord there is mercy. What more desperate condition then to be fallen in Adam's I could tell you many things of other miseries and dangers, creatures have been in, and near unto; and have met with a merciful God. Moses like to be drowned. The male Jewish children to be ruined, and so by consequence in time the whole nation: Cruel bondage upon them all. The heads of God's people on the block, by Hamans' plot mentioned in Hester. The three Saints (commonly called the three Children) in the fiery furnace, Daniel in the Lions Den. The Thief upon the Cross, even (as it were) drooping into hell. Yet God's mercy was seen in saving all these. In extremities is the Lord seen. Though the blow were, as it were in the giving to the whole Church by Haman, yet when the people of God made work upon earth by prayer and humiliation, that made work in heaven, and the issue of it quickly came down. And when Christ will be exalted for his mercy, he will convert one upon the Gallows, and save a thief at the last cast. And therefore we may conclude upon this attribute of mercy that it is in God. That God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to show mercy, a God that is never weary of showing mercy, a God that reserveth mercy for thousands, even for a dead lift as we say. And so I have done with the explicatory part of the point, and am next to make Use thereof.  
Use 1 And First, For our information we may learn this truth, that mankind is miserable: 
Mankind is miserable.  for God which always worketh wisely never puts out himself in any useless way: Man's misery is the object of God's mercy. What need we make rates for the poor, if there were none that had need to be so maintained? what need were there of the mercies of God if the sons of men were not in misery. O let this sink down into your hearts, that ye are nothing else but miserable objects, undone creatures. And that which mightily adds thereunto is this; that many of us want eyes to see it. Alas! men are not only miserable but mad too: like Bedlams we can laugh and sing when we are bound in chains, and our friends weeping in corners for us. Ah Sirs, God's heart bleeds over us many times when we laugh and sing it out. He sent his Son to die for poor souls when they did not know their need of him: nay he made a plaster of his son's heartblood for them, to heat their poor souls, that wickedly spilt it. Man is a miserable creature, and cannot assure himself of the least good or keep himself for the least evil. There is no kind of sin that ever was committed since the foundation of the world was laid, but we should run into it upon every opportunity, did not God in mercy prevent it. O what poor nothing, dust and ashes are we, that live as though we had no need of God; and yet cannot live one minute without him? The sons of men are miserable, and they most that are least sensible. The book of the creatures (saith one) is a great volume, 
Lockier on Collos. p. 34.  yet not a line in it smiles upon man; man no sooner looks into it, but all the creatures fall a bleeding presently as having espied their own murderer. O wretched man that hast made miserable thyself and all thy fellow creatures, and yet are not sensible of it?  
Secondly, Seeing God is such a merciful God, this should teach us in our afflictions and miseries, not to despair, not to be Use 2 cast down as if there were not God. I remember what the Prophet Eliah said to Ahaziah the King, that sent to inquire of Baalzebub the God of Ekron about his sickness, 2 Kings 1.6. Is it not because there is not a God in Israel, etc. Why should ye be cast down in your low estate? Is not God a merciful God? Exod. 2.7. Saith the Lord there to Moses, I have surely seen the affliction of my people which are in Egypt and have heard them cry, etc. There is no suffering condition that God's people be in, but God himself doth (as it were) suffer with them. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them, and he bore them and carried them all the days of old. Isaiah 63.9. If they be sick on their beds he lies down by them, yea He will make their bed for them Ps. 41.3. He must needs lie easy who hath God to make his bed. If they be in prison he will be with them there. The merciful and gracious Lord God hath always yerning bowels to them that fear him, and therefore will in due time secure them. Their persecutions he takes as his own Acts 9.4. Saul, Saul, why persecutest thou me. He is a present ready help in the needful time of trouble: more willing to ease us then we can be to be eased by him. This merciful disposition of God to help poor miserable creatures, should induce us all always to come to God for help, into what straight so ever we are cast.  
Thirdly, And although we fall into grievous sins, yet let us Use 3: not despair of salvation, because God is summè miseriors merciful to the uttermost. He who hath loved us freely in his son, when we were his enemies, will much more pity us and pardon, now that we are his already. Rom. 5.8, 9, 10. While we were yet sinners Christ died for us, much more now being justified by his blood we shall be saved from wrath through him, etc. This is a very useful consideration? 'tis true God is a just and severe judge against the wicked: yet he gives place to his mercy, and is never so sharp in making the wound, but he is as gentle in assuaging the smart of it, and in the end takes it clean away. And even wicked men and godless persons, reprobates themselves taste of God's mercies. Hear what a master in Israel sayeth concerning God to this purpose. If any tender hearted man should sit but one hour in the throne of God Almighty (if it be sit so to suppose) and look down upon the earth, 
Bolton his walking with God 102.  as God doth continually, and see what abominations are done in that hour: he would undoubtedly in the next set all the world on fire, and not suffer his wrath to be pacified or the fire to be quenched. And if such bowels and unwearied patience be in God to all; O then what a one will he be to those, whom he hath adopted in Christ Jesus for his children, and wait upon God in troubles, and dwell in Zion by faith: for they that look for mercy of this high sort, must dwell in Zion. Isaiah 30.18, 19 And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted that he may have mercy upon you: For the Lord is a God of judgement, blessed are all they that wait for him. And again he will be very gracious unto thee, at the voice of thy cry; when he shall hear it he will answer thee. They are blessed that wait for God's mercy. 
Calvin upon the place.  It is a confirmation of no small weight, when he adds that God will show a sign of his glory in pardoning his people, he will be exalted that he may have mercy upon you (or as some read it) when he shall be merciful. God seems to be a sleep or forgetful; but in due time he will be exalted in showing mercy. Therefore though our sins are never so many for number, or never so heinous for nature, 
Dr. Sibs souls conflict. 358.  yet hear is comfort, God is merciful. Will ye hear another great man of God? All the aggravations that conscience and Satan helping it, are able to raise sin unto, cannot rise to that degree of infiniteness, that God's mercy in Christ is of. If there be a spring of sin in us, there is a spring of mercy in him, etc. And again, saith he, that Lord thinks himself disparaged, when we have no higher thoughts of his mercy then of our sins, etc. And again another passage we have to this purpose from another shining light. As the eyes is not weary of seeing, nor the ear of hearing, no more is God of showing mercy; mercy is natural to him. Let it be considered, 
Dr. Preston.  for our unspeakable comfort. The mercies of God are the mercies of a God. Mercy exalteth itself against justice. He will blot out your iniquities, and remember your sins no more. But let no swine trample upon this Jewel? 'tis true when his people sin he will visit them with stripes; but yet he will forbear when they are washed in the tears of repentance. The God of Israel is a merciful God, come then with ropes about your necks, and lie down at his feet, and he will pardon. As the Jailor washed the stripes of Paul and Barnabas, when he was converted; so when men repent and are humbled, God will wash theirs. Externall mercies are vouchsafed to all. He sendeth rainny Showers and Sun blasts on the good and bad, on the just and unjust, and feedeth Ravens; nay even those very mouths that do curse and blaspheme him, yet have many a good thing put into them, and wicked ones have many mercies from his hands. And if God have such mercies for his slaves; what mercies then (think ye) hath he reserved for his Sons and Daughters? Then let all take comfort in this Doctrine of God's mercy, notwithstanding their sinful miscarriages, let not such as have sinned despair of mercy.  
4. Sith mercies is in God as hath been said, let us render to Use 4 this merciful God, the honour due unto his name, 
Quatuor potissimum à nobis gratitudo, quae ei rependamus deposcit membriam, amorem servitutem seu obsequium, & perpetuam cum gratiarum actione laudem. Lesle.  and by many of acknowledgement and thankfulness. These four things are due unto God. First to be mindful of his mercies. It is the least we can do to a benefactor to retain in memory a benefit whereby we may show, that we did esteem it, and that it was accepted of us. He surely is most ungratfull that will not so much as remember a courtesy. Therefore seeing we have had so many mercies from God, let them not be all forgotten. The truth is we should forget none of them. Forgetfulness of mercies is a sin that goes near to the heart of God. We find God often putting men in mind of his mercies. Ye have a large discourse of Joshua, c. 24. v. 3. etc. even unto the 14. v. And Exo. 20.2. God puts them in mind of his bringing them out of the land of Egypt, out of the house of Bondage, & puts it in the head of the decalogue; ye see to hint thus much to us, that unless we be mind full of God's mercies, there is little hope that we should be obedient to his laws, and so Ezek. 16.6. etc. He puts the Jews there in mind of what he had done for them. And when I passed by thee and saw thee polluted in thine ownblood, I said unto thee, when thou wast in thy blood live. I have caused thee to multiply as the bud of the field, etc. Surely we of this nation have cause to look back to those bloody days of Queen Mary and to remember what God then did, & hath often since done for us. He put out the fires in Smithfield and elsewhere, etc. And remember what he did for us in Eighty-eight, and concerning the Gunpower plot in 1605. And in these last past years, even to admiration and astonishment. O that we could remember his mercies, that have been ever of old. Must we not confess that the Lord hath been to us a merciful God? Yea surely: And if we look upon ourselves that desire to serve God according to the prescribed rules of his word. Have we not had many mercy's worthy to be remembered? How hath God kept up a despised handful notwithstanding the wrath, pride, profaneness and cruel spite of some that live among us? How hath he kept the burning bush (his Church in this place) from being consumed? Besides personal mercies which each one his own soul is most privy unto. Some have been sick, and God hath restored health. Some have been forced from their habitations, and God hath brought them bacl again. Some have been unjustly molested under pretence of being disorderly persons, peace-breakers, Riotors (how truly God will one day make appear) and God hath yet freed you from the cruel spite and crushing might of wicked men. Behold ye stand before the Lord unde many a mercy, let them never be forgotten for by remembering what God hath done, ye will be the fatter and readier to love the Lord and obey him, and praise him with acknowledgement that his mercy endureth forever. But these three latter particulars are next to be considered under this fourth Use. Next to remembrance therefore of God's mercies; we must inquire for our love towards God For sigh we have nothing to give in satisfaction of the least of God's mercies, being as old Jaacob said, less than the least of them all: We should yet love God and let our affections run out towards him, who is worthy to be loved: by a daily commemoration of mercies, this fire of love may be kindled. As the beams of the sun gathered in a burning glass into one, do stir up and cause great heat sometime fire; So the mercies of God gathered in our mind seriously considered, will kindle the fire of love in our souls towards God, and to that end let these three things still run in our mind. Our unworthiness, God's eminency, and the greatness & multitude of his mercies; & if yet this will not do, rub up particular mercies which like a blast of small wood, may set thy soul on fire, that then the other three considerations like great billots or sheeds may keep it in. 
Ps. 116.1.2.  So David, I love the Lord because he hath heard my voice & my supplications: because he hath inclined his ear unto me, 
Fenner in his Treatise of Justification p. 87  therefore will I call upon him as long as I live, etc. If we would (saith one) busy our thoughts and rememberances about God, this might win our affections to God.  
3. We should yield obedience and service to God, Luke 1.74, 75 being delivered out of the hands of our enemies we should serve him without fear, in holiness and righteousness before him all the days of our life. We should do the will of this merciful God and study to please him in all things. And in the last place the praises of God must continually be in our mouths. Mercies calls for praises, Psalm 104. ver. 1. etc. Bless the Lord O my soul, 
Dr. Sibs Souls Conflict. 45.  and all that is within me bless his holy Name. And the causes follow verses 3, 4, 5 Who forgetteth all thy iniquities: Who healeth all thy diseases: Who redeemeth thy life from destruction, etc. A thankful heart to God for his blessings is the greatest blessing of all. This is a duty which none can except against, because it is especially a work of the heart. All cannot show their thankfulness in giving or doing great matters, but all may express the willingness of their hearts. 
Ps. 103.  All within us may Praise his holy Name, though we have little or nothing without us. That ye may be enabled to this great work, consider deeply Gods favoures, how miserably had we been without his pardoning mercy? Think upon the freeness of it. Think upon the multitude of his mercies. Think upon Gods singling of s out for the glory of his rich mercy, and (to conclude this point and use) consider God's mercies to us, and care for us, are such as if he had none else to be mercifuil unto, or to care for in all the world besides. And so much for the Fourth Use.  
For the last Use of this point. Let us labour to be like unto Use 5 God. Let us be merciful as our Father which is in Heaven is merciful. To move you to be merciful, consider such as are Motives: 1 merciful shall find mercy. If we care not to be merciful to others that we may be like God, let us at least be merciful to others that God may be like us. 
Sr. Richard Baker.  Such as show themselves merciful to others have a good ground of hope that God will be merciful to them. Merciful men shall find a merciful God: Nay it is asigne they have found him already.  
Motives: 2 Secondly, Such shall leave an inheritance of mercy to their children, God hath said it, Psalm 37.26. He is ever merciful and dareth and his seed is blessed.  
Motives: 3 Thirdly, They that desire to have this property of mercy to be of a merciful disposition may be encouraged, it is to be had, 
The second Proposition.  it is a communicable attribute and so we are put upon the second proposition. That this merciful disposition is communicated to the sons of men. Which may be evidenced many ways. As first, because we read so many passages in Scripture of merciful men. Psalm 41.1, 2. Psalm 112. Ye know it is the very scope of the whole Psalm, I will not spend time in naming places. Secondly it is commanded also in many places, and this shows that it may be attained. God would not bid us to seek after it, and to practise it if it were impossible to be had or practised. Thirdly we read of many promises made to merciful men, and therefore such there are: Such have a promise never to be moved, Psalm 112.6. That their horn shall be exalted with honour, ver. 9 that their seed shall be blessed. Psalm 37.26. That it shall preserve Kings and uphold thrones also is averred, Prov. 20.28. What is so frequently spoken of, what is commanded, what is commended, what is so beneficial; by Scripture Testimony: surely it is to be had.  
Use 1 The First Use of this second point (which is that mercy is a communicable attribute) is to teach us; 
1. They that want mercy are every wicked.  that unmerciful men do want a very glorious, commendable and profitable thing, which may be had, and which some have to their everlasting praise, and which they that want are every way wicked. For First, 
1. They be Covetous.  they that be covetous men, shall never enter into the kingdom of Heaven. 1 Cor. 6.10. And the Lord abhors them Psalm 10.3. But covetousness is a grand cause of unmercifulness, as daily experience proves.  
And then Secondly, Unmerciful men are unbelievers, 
2. Unbelievers.  and such shall be damned, Mark 16.16. Now that such as are unmerciful are in deed unbelievers, may easily be made appear: for whereas God hath said, He that giveth to the poor shall not want, Prov. 28.27. These want faith to believe that promise. For did they believe it, they would act accordingly. And Faith without works is dead, Jam. 2.17. God who is truth itself, hath engaged himself to merciful men in many promises, but covetous men will believe never a one, and so they are unmerciful. They shall be without that are unbelievers. Rev. 21.8. But the fearful and unbelieving, etc. shall have their part in the lake that burneth with fire and brimstone.  
Thirdly, It is also certain, 
3. They have not the love of God in them.  that unmerciful men have not the love of God in them; for, 1 Joh. 3.17. Who so hath this world's goods, and seethe his brother want (or to have need) and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Such as are unmerciful men, do neither love God, nor are beloved of God.  
Fourthly, This sin hath much cruelty and unnaturalness in it. For whereas the Lord is the maker of both rich and poor, 
4. This sin hath much cruelty and unnaturalness.  Pro. 22.2. The poor are looked upon and dealt withal by the rich, as if God had not made them. Therefore Isa. 58.7. Such are said, to hid themselves from their own flesh. And Malachy 2.10. Each man is said to be brother to another. Why do we deal treacherously every man against his brother? We have a command, Prov. 25.21. That if our enemy's hunger, we must give him bread to eat, and if he be thirsty, we must give him water to drink. But unmerciful men are far from harkening to this command: Ye see what wicked creatures such are, by all these particulars that I have mentioned.  
Secondly, And as they are wicked, so also they lie under a curse, Prov. 28.27. As, He that giveth to the poor shall not lack. 
2. They are cursed persons.  So, he that hideth his eyes shall have many a curse: And surely, though the poor that curse unmerciful men, do not do well, yet there is something of God in it: This scripture must be fulfilled; though it be the sin of the poor, yet it is a just judgement of God upon merciless men. And not only the miserable, but God himself curseth such. So much is employed, Ps. 41.1. For if he be blessed that considereth the poor; then by the rule of contraries such as do not are cursed. They are cursed upon this account, because they are wicked. Prov. 3.33. The curse of the Lord is in the house of the wicked. And Math. 25.41. At the last day they shall be pronounced cursed, and shall hear that woeful sentence, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. The curse of God like the Leprosy of Naaman doth cleave to them and to their seed for ever. Thus ye see this truth manifested by two evidences the one taken from their great wickedness, the other from their cursedness.  

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

4. unmercifulness bars audience of Prayers.  In the Forth place, we read Prov. 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. unmercifulness bars audience of prayers. Certainly they want a glorious commodity that want that which makes the ear of the Lord to be open, to cries and calls in the time of need? 'tis no ordinary privilege to have access and welcome to the throne of grace; and therefore to want it whereby prayer becometh an abomination to the Lord must needs be a very great want. O when unmerciful men, hardhearted wretches, shall lie and cry on their death beds, O Lord show some mercy, O Lord show some comfort, Lord help me, Lord help me, Lord forgive me, Lord Jesus receive my soul: let them be sure God will turn the deaf ear to them, as they have formerly to others. Oh this is dreadful!  
Fifthly, Unmercifullnes is a degree of murder, Job 24.14. The murderer rising with the light, killeth the poor and needy, 
5: unmercifulness is a kind of murder. Qui non tollit injuriam cur potest facit.  and in the night is as a thief. That place is to be understood of such a murder as the rich man (mentioned, Luke. 16.21.) was guilty of. He that deviseth ways how to oppress, suck, squeeze, yea not to succour a dying man in God's account, is a murderer. Not to give meat to the hungry hath a sentence of, go ye cursed, Math. 25.42. If people be in misery and want, and such as are able, will not pity and secure them, and supply their wants, they are in a sort before the Lord murderers.  
Sixthly, It is a shrewd sign of a reprobate condition: 
6. A shrewd sign of a reprobate condition.  For we read in the third chapter of the Collos. ver. 12. That bowels of mercy is put among those properties which do belong to the elect of God. Put on therefore as the elect of God (holy and beloved) bowels of mercy, kindness of mind, meekness, long suffering, etc. Who can think but such do belong to the state of reprobation that have not the marks and sign of Gods elect upon them? Who can hope that they have relation to the God of mercy, that in their place and to their power, do not labour to make it evident by relieving such as be in misery?  
To conclude this use, 
Lastly, their end doleful, that are unmerciful.  surely we may agree from the woefulness of their future condition, from their doleful end. That they want that, which is of great concernment, that want a merciful disposition. James. 2.13. For he shall have judgement without mercy, that hath showed no mercy. They must look to drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation. Without mixture, mark that phrase, that is without allaying of it. God will not moderate it at all. They shall have judgement without mercy.  
We have yet another use, and it is of exhortation: We have Use 2 heard much of the beauty of his grace and of the misery of such as are without it. Now therefore be stirred up to be merciful, show yourselves to be merciful as God is merciful. Be as Job was, ye may read cap. 29.16. I was (saith he) a father to the poor: and the cause which I knew not, I searched out, etc. cap. 31.17. He did not eat his morsels alone, but the fatherless did eat with him. and ver. 20. The loins of the prore warmed with the fleece of his sheep blessed him. Ye read of Dorcas. Act. 9.39. that She made coats and garments for poor widows while she was alive. Dives had been better to have given all that he had to Lazarus then have fared as he did. To move you to be merciful.  

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

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

3 God will not die in your debt.  Lastly, read Prov. 19.17. He that hath pity upon the poor dareth unto the Lord; and that which he hath given, will he pay him again: God will not die in your debt. If all sufficiency can make requital, ye shall surely have it.  
Quest. But, how shall I do (may some one say) to get this property of mercy?  
Answ. I Answer, First you must pray to God for it: James 1●17. Every good gift, and every perfect gift is from above, and cometh down from the father of lights. Pray therefore to the Lord to give you merciful hearts. Prayer ye see is the Bucket to fetch up some of this mercy out of the deep Well that can never be emptied. Secondly you must consider, what hath been said formerly, you must lay it to heart and think upon it. And Thirdly and lastly, ye must fall upon the practice of mercy. By using yourselves to acts of mercy, you shall come to be more merciful: many acts will beget a habit. You must cast your bread upon the waters; for ye shall find it after many days: not only in Gods rewarding, 
Eccles. 11.1.  but your own disposition and inclination, which will be to you a kind of a heaven upon earth. I am now at last come to speak of the infiniteness and incomprehensibleness of the mercy of God. Upon this proposition: 
The third Proposition.   
God in this attribute of mercy is infinite and incomprehensible. He is in this as in other attributes, Indeed he is God. Heaps of places I might bring in, the Bible abounds with passages of the merciful inclination of God. Exod. 34.6, 7. The Lord God merciful and gracious, etc. And again. Keeping mercy for thousands. Deut. 5.10. And showing mercy unto thousands. Ps. 36.5. Thy mercy O Lord is in the heavens or unto the heavens. So that we need not ask as Esau did of Jacob his father about a blessing. 
Gen. 27.38.  Hast thou but one blessing my father? So hast thou but one mercy, O God? For come there never so many there is mercy for all. The bottomless Ocean of God's mercy can never possibly be drawn dry by the creature. Many admirable say have we touching God's mercy. First God inclines to it, it comes naturally from him: not as waters out of the pump but as showers from heaven. 'tis but open our mouths and God will fill them. Yea secondly (to use the words of a painful and learned Writer.) It is not only not troublesome and painful (to wit because it is natural to God to show mercy) but also pleasant and delightful for God to show mercy, etc. And a little after. 
downham's Christian Warfar. p. 204. lib. 2. c. 34. sect. 4.  And contrary wise it should be troublesome and irksome, If I may so speak (saith mine Author) for God not to show and exercise his nature and mercy etc. And once more. For as the eye is delighted with seeing, and to be restrained there from is grievous unto it: as the ear is delighted with hearing, and is much molested if it be stopped; and as every part and faculty of the body and soul are delighted in exercising their several actions and functions; and are much vexed and cumbered if by any means they should be hindered; so is the Lord delighted and well pleased, in showing and exercising his own nature and attributes. God weeps when he strikes, but smiles when he strokes. It doth his heart good (as we use to say of men.) Certainly God will not be barred of his pleasure, he rejoiceth much to have an occasion offered of exercising his mercy. Psalm 147.11. David saith, that the Lord is delighted in them that fear him, and attend upon his mercy. When men wait for mercy, God is delighted to exercise it towards them. 
Caryl on Job 5. part Pag. 37.  Judicious Mr. Caryl. To show mercy pleaseth him more than it relieveth us. Thirdly, God is said to multiply, to show mercy. Single acts of mercy cannot give him content: He shows mercies by thousands, unto thousands of his people. Fourthly, ye have an expression Isaiah 30.18. And therefore will he be exalted that he may have mercy upon you. But what do I speak of that which is infinite and incomprehensible? Sooner can we number the stars of heaven, drops of the Ocean, sands on the shore, yea Atoms in the sun; then give you a true account of the mercies of this most merciful God. What is a drop to the Ocean? 
Quantum scintilla ad mare se habet, tantum hominis malitia ad Dei clementiam imo vero non tantum. Chrysost.  And what are our sins to the mercies of God. infiniteness cannot be limited. God's thoughts of mercy are exalted above the thoughts of our unworthiness, fare higher than the heavens are exalted above the earth. Mercy is as it were Gods fetching of breath. His infinite and incomprehensible goodness, doth in a sort wholly live in works of mercy; For all the world are object of God's mercy since Adam's fall: For all have sinned, and have come short of the glory of God. That famous Man, H. Zanchius. Hath notable stuff about this matter. I will take notice but of one passage, Upon Exod. 34.6, 7. Where it is said, 
Zanch. de Attrib. lib. 2. c 1. quest. 2.  that God is slow to anger. He writeth, And therefore we must note, although anger be attributed unto God, it is in God nothing else, but the chief goodness and justice, whereby he abhorreth evil, and according to his just judgement, doth at length punish it, if it be not amended by his long suffering and patience. This here hence appeareth evidently, speaking of revenge, which is an effect of anger, he doth not say that he doth presently inflict punishment, or that he is so ready to inflict it as to show mercy: but he saith, that he is slow to anger, etc. And upon the 28th. of Isaiah 21. Where the words are, for the Lord shall rise up as in mount Perahim; he shall be wrath as in the valley of Gibion, that he may do his work; his strange work; and bring to pass his acts, his strange act. The prophet (saith Zanchy) maketh two sorts of God's works, his proper and strange works. The proper work of God is to show mercy, and to spare or forgive; his strange work is to be angry, and to punish: So fare he. I have been somewhat long about this quotation. The weight lieth upon this, that mercy in God is his nature, and therefore infinite; it is the very life of God, his drawing of breath in his proper works. Mercy, goodness, long suffering are according to the nature of the deity, which is fare remote from all unjust severity, cruelty, tyranny, and pride. All providences have mercy in them. 'tis of the infinite mercy of God that the world is borne up, which would else sink into its first, nothing. It is mercy respites the damnation of wicked men, and saves the elect; yea, behold I tell you a mystery, mercies brings calamities. 1 Cor. 11.32. But when we are judged we are chastened of the Lord, that we should not be condemned with the world. O let me draw breath a little! Consider, what unexpected, even incredible mercies God sometimes breathes out. Even when he seems to breathe out smoke and flames; yet he is angry that he may bring his work to pass, that is to say, his Proper work; that is, that he may have mercy and preserve. The Devil he breathes out Deaths, Miseries and Mischiefs, but God loads us with mercies, and (as I said) the attribute of goodness sets God on work to put himself out in endless mercies and tender bowels, beyond what man or Angel can possibly imagine.  
Learn than we may hence, that there is no want of mercy in Use 1 God: sooner can the Sea want water, and Hell want fire, and torments for ungodly men; than God can want mercy. If ye be not all saved (O ye sinners) it is not out of any defect in God: His bowels yern over lost mankind: Ye are self murderers; if ye come not all to Heaven. He persuades you, entreats you, begs you and complains of you; that ye will not come to him, that ye might have life. And what would ye have more? I say again, if any of you be damned, 'tis not God, but yourselves that cause it. See what God hath done to others: men saved already next the devils, have been the greatest objects of pity that could be, because vile sinners and enemies to God in their mind by wicked works; bloody Manasseth, persecuting Saul, abominable Mary Magdalen, and the Thief upon the Cross, even dropping into the jaws of Hell. And for Saul who I named but just now, when he was breathing out threaten and slaughters against the disciples of the Lord: 
Act. 9.1.  Even than was God breathing out his mercies upon him. These are glorious suns that shine in the crown of our merciful God. He hath mercy of all sorts, for all conditions: and nothing displeaseth him more, than when men take up narrow thoughts of his infinite bowels.  
Then secondly, Let us trust in this merciful God for ever, Use 2 and trust perfectly in him, whose mercy endureth for ever. Let the wicked forsake his way, 
Isa. 55.7.  etc. and turn to the Lord, for he is merciful. He will have mercy, he will abundantly pardon: stand it not out with God any longer; ye know not if ever ye may have another such a tender of mercy from God again. O then close with God; labour to come into the Covenant, and keep under it ye that are in. Otherwise ye may live long enough under mercies offered. Come to Christ, God is a Father only to such as have Christ for their Lord and King. Beloved, consider what I say, God's works are glorious and to be sought out. I say we come not to heaven in a way of mercy only, but through a Mediator: for out of Christ God is nothing else but everlasting burn. For though his nature and property be to have mercy and to forgive; yet he is forced to take punishment by our impenitency, and our impenitency cannot be taken off, until we be united to Christ by the spirit working repentance. If ye be not in the Covenant, ye are out of the sphere in which Gods mercics to eternal salvation move; though many ordinary showers of mercies and Sun-blasts of comfort, are to be had upon the account in general of the satisfaction of God's justice by Jesus Christ elsewhere; yet choice mercies, the sure mercies of David are to be had no where else but under the Covenant, Psal. 89.28. Mark I pray, My mercy will I keep for him ever more: How comes that to pass? It followeth. And my Covenant shall stand fast with him. By David in this Psalm, is signified Christ of the seed of David, of whom David was type. And God's mercies to us in him are firm and sure: Verse 34. My covenant will I not break, nor alter the thing that is gone out of my lips. And much more ye may read in the following verses, to the same purpose. The sum of all is, that God's mercies in Christ are firm to the whole body mystical. To them they are like the waters of Noah: 'tis a Covenant of salt that cannot be broken. Get once assurance that thou art in Christ, and never doubt of the mercies of God more. Be thou never so weak in parts or grace. Those that are so weak that they cannot apprehend Christ, he is ready to comprehend them. But still we must be perfect in this truth, 
Dr. Preston Sts. Infirm. pag. 52.  that Justification, Redemption and Salvation (which are these sure mercies of David) are not to be found out of the Church; nor extended to those whom God never received into his Covenant. But here it may be objected, Object. out of the first of Titus v. 2. That eternal life which God that cannot lie hath promised before the world began: cannot be appropriated to those who do believe, and bring forth the fruits of their Faith in obedience: because there were none such before the world began.  
To which I Answer, first, That that place may be Englished, 
Sol.  from the times of ages: And then the sense will be, that God in all ages from the beginning hath made promises of eternal life to such as come into the Covenant and are believers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A parallel place in some what a clearer phrase we have, 2 Thess 2.13. God hath (from the beginning) chosen you; that is, all along from the beginning, (God hath chosen you (and such as you are) to salvation, through sanctification of the spirit and unbelief of the truth: Or, if according to the latter Interpretation of Piscator (which Dr. Twisse embraceth:) we read ante tempora soecularia, 
Quèmad modum etiam verum est. Deum, sicut neminem adultum nisi resipiscentem, & bonis operibus invigilantem salvum facit, ita etiam non nisi resipiscentem & bonis operibus deditum, statrisse salvum facere: unde conficitur resipiscentiam & bona opera causas quidem esse salutis, idque ex ordinatione Dei, quip qui nos elegit ad salutem in sanctifatione spiritus & fide veritatis; sed non sequitur resipiscentiam & bona opera causam esse ordinationis ipsius divinae. Twiss. 233. fol.  before times of ages, that is, before many ages, to wit, in the beginning of ages (which seems fit than to say before eternity, for God neither promised nor decreed to promise any thing before eternity:) this sense will answer this Objection well enough, to wit, that whatsoever Gods decree or purpose be of men, & means; sure I am that God hath promised eternal life only to such as be in Christ; and that all mercies (belonging to life eternal) are appropriated to such new creatures as are in Christ Jesus.  
But secondly, for satisfaction in this point, if ye that are pleased to consider what I say, are resolved to read the words either in the Epistle to Titus, or to the Thessalonians; according to the usual reading of them in our English Bibles, and according to Beza and others: and will make the sense to be, before the world began: (although it will be hard to make the place in in the Epistle to the Thessalonians so to sound;) yet still it will stand for a truth, that Christ laid down his life only for his sheep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 10.15.  and not for his enemies; for the company of Believers, and not for wicked unbelievers: And as is said, Heb. 5.9. He is the author of eternal salvation to all that obey him.  
Nay not only are Christ and his benefits restrained to the faithful, but also unbelievers, and such as continue in their wickedness, are flatly excluded from the participation of them. He that believeth not is condemned already, Joh. 3.18. He that obeyeth not the Son shall not see life, but the wrath of God abideth on him, vers. 36. If any man have not the spirit of Christ, the same is none of his. Rom. 8.9. And he that committeth sin is of the Devil. 1 Joh. 3.8. But to return, and so draw to an end.  
Let us take notice of wonderful condiscension in God, to make a Covenant with any, and of the unspeakable happiness of such as be enabled to come into this Covenant. To doubt of mercy, and profess ourselves Christians, is a very great sin. God that cannot lie hath promised eternal life before these ages, even from the beginning. Know therefore, that he is faithful, which hath called you, who also will do it. 1 Thess. 5.24. God's mercifulness is continued upon the account of his truth and faithfulness, which Attribute is next to be spoken of out of this very Text.  
The end of the Attribute of Mercy.   

Of the Truth of God.  Psalm 100 Verse the last. For the Lord is good, his mercy is everlasting: And his truth endureth to all generations. 
WE are come now to the third property, mentioned in this Text; the sixth in order of the communicable attributes of God. And this truth endureth to all generations. In handling of which, I purpose to keep myself to those three propositions, or rules, which I have observed in the other five, that have been spoken off.  
This word (Truth) hath divers acceptations, and no marvel; for in the original Hebrew, there are more words than one, rendered in our english tongue by this word Truth. The usual word in the Bible which signifies truth, is Kosht or Keshet: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But the word here used is Emunatho, by reason of the pronoun affix. His truth it is. It comes from the same root that that common word among us doth, viz. Amen. Which in the form Niphal, signifieth to be true, firm or stable. And here in my text it denotes the truth, firmness and faithfulness of God, as ye shall (God-willing) hereafter hear.  
Truth, Generally signifieth the conformity of any thing, with its measure or rule, according to which it ought to be form or made: as true Gold, true Silver, true Water; 
Veritas est conformitas seu adaequatio rei ad missam, Vig. gra. p. 8.  because it is conformable according to its kind, and agreeable to the appointed proportion or allay; and is not false. The measure of each created thing, is that which is sometimes called an Idea: to wit, the divine conception of God, in himself of each thing, according to which as a rule, by virtue of this conception of his, he gave being in time. For in the wisdom of God, from everlasting hath the form of every thing not only specifically (from the highest Seraphim to the lowest Ant) but in their particular individuums. If a creature should be otherwise, 
Veritas est proprietas entis creati sicut & bonitas Lesle.  then is so conceived in the mind of God, it should not be true, but false. And as each thing is said to be true, by its conformity to its exemplary cause; so to be good by its agreement unto its final cause. And therefore we say truth is one, although goodness be manifold, as there are many ends subordinate one to another: yet nevertheless there is but one utmost end, and in that regard but one goodness neither. There is nothing which God hath made concerning which we may say, 
Natura nihil fecit frustra.  it is good for nothing. For what the heathens according to their skill, say of nature, that it made nothing in vain; we may much more truly say of God. It is agreed upon in the Church of Christ, that God made all things, and all persons in particular, for certain ends whereby he may be glorified. So Solomon saith, 
Prov. 16.4  The Lord hath made all things for himself; yea, even the wicked for the day of evil. And look as a thing serves more to declare the excellencies of God; so it is said to have in it more goodness. Take all the jewels in the world, they have not in them that goodness in a true consideration that hath one blade of grass, which hath life, though of the lowest sort, yet it hath life. Grass and plants, not so good as sensitives that have a better kind of life. Lions and Eagles nothing comparable to the poorest man. And (to speak in the words of chrysostom) Take all the men in the world, and they are not worth one Saint or gracious soul, though never so mean in regard of outwards. And what's the reason of this, surely because they are they by whom God attains his end of making the world; and from them alone hath his glory in the world. And therefore I conclude, the righteous is more excellent than his neighbour. 
Duae proprietates entis verum & bonum.  There is a greater goodness, better a greater conformity to the end of being.  
Ye see the two positive properties of an entity; the truth of it, and the goodness of it. But it may be demanded, whether oneness or unity be not another property of an entity or being? To which I answer, No. Because the oneness of a thing, adds nothing unto the being of that thing; 
Unitas suprà rationem entis nihil dicit nisi divisionis negationem. Lesle. veritas uniuscujusque rei est proprietas sui esse, Avicen. & vigue. Grav. Instituit. f. 8.  neither doth it affirm any thing, save oneness which is a negation of division. For that which is one, is a thing undivided, & divided from all other things: And therefore hath no place among properties: But I hasten from these notions lest I should offend the judicious: I have spoken of the property of goodness, as it is attributed to God, and now to speak of truth; though this be not that acceptation of the word, which I purpose most to insist upon. Yet take this by the way. Our God is a true God, that is, he is truly God. But here it may be objected, if truth be a conformity of a being unto its rule: or as Augustine saith, a true similitude of the beginning, which is without any dissimilitude: what rule is there for God to be conformed unto? To which I answer. Truth as it is (in this first acceptation) attributed to God, is not in him a conformity of being, to a rule or pattern, (for then God should not be eternal, 
Veritas est vera similitudo principii, quae sine ulla dissimilitudine est. Aug. de vera religione.  and something should be before God, according to which his entity being conform, should make him a true God:) but in this, that his nature is such as that it ought to be, the exemplary cause and measure of all things. This being of God than is veritas fundamentalis (as the Schoolmen call it.) In this sense he is the true God, and there is no other besides him. Isaiah 45.22. I am God, and there is none else. This shows the falseness of all other Gods, and of all other religions. Zeph. 2.11. The Lord threatens Idolaters, to famish all their gods. Jehovah the true God will make hungry false gods. For his truth endureth for ever; neither can his true being cease: nor his meat whereupon he liveth be taken from him. But ye will say, what meanest this? 
What meat God eateth?  What meat is that which God which is a Spirit eateth? To which I answer. God is Holy and liveth in seeking his own honour, which none can take from him, though thousands go about it. He is a jealous God, and his honour he will not give to another. And therefore although such as deny the true God his due honour and worship, do what they can to famish him; yet it is impossible, he will live and be glorified in despite of men and Devils. It is true of all other dunghill gods, God will famish them: for when the word comes to be preached among nations, it turns them from false gods to worship the living God: and so God is said to famish false gods. As take all the religions that ever have been in the world, besides that which we profess; take all the gods that have been set up by others, before or since Christ; they are all famished and even their own worshippers and writers have said enough to make them vain and ridiculous. But our God, the God of Christians is the true God. When things come to lose their esteem, their leanness riseth up and they go down: As it is with man, his leanness may be said to rise when his credit falls. But what an horrible sin is this to go about to starve God; as all they do, that do deny unto him due honour and worship? But who do so? Sirs, I will speak no more of the gods of the Gentiles; those dead vanities are long ago exploded: nor of the absurd religion of Mahomet with his barbarous Alcoron so full of nonsense. Nay I can scarce afford a look to Rome, in those things wherein we have left them; for our difference is only about what men have added. But O ye Protestants that are taught to know and worship the true God, and live under the profession of the true religion: to you I have something to say of great concerment. Are not some of you profane and superstitious, and very ignorant of this true God, which we preach unto you? Nay are not most of your ministers (at least round about us) such? What meaneth else, such hunting after benefices, such chopping of places, such do about preferment and the world? And then no marvel people generally are so cold, formal, perfunctory and superstitious in worship; and so vain, lose, worldly, and profane in their conversation.  
Now I beseech you all, consider whether it be answerable to the true worship of the true God (which ye profess to be willing to know and practise) to be careless of worship prescribed by Christ, superstitiously zealous about additions and inventions of men; and lose and worldly in conversation and carriage. Well I will not say much. We should cleave to this God whose truth endureth to all generations, even in this first sense, that he is true and not falls. And therefore all that profane, worldly and superstitious people make their god; and love, honour, esteem and trust unto; shall be dealt withal as the gods of Egypt, Exod. 12.12. And against all the gods of Egypt, I will execute judgement: I am the Lord. Let a good principle therefore be laid and then though religion, and peace, and prosperity, should not walk in one path (as yet by the goodness of God they do;) yet ye will cleave to the true God. But though ye have all outward happiness, much of the word and of the earth, which is so much desired and esteemed: yet if ye have not much earth spoken off, Mark 4.5. If ye want root; ye will at last come to nothing. Yea, This true God will famish all your gods that ye have trusted too, and make their leanness to arise, and take away the honour and credit which was given and to your forms and formal blind guides. And this is done already according to the prophecy Malachy. 2.9. Therefore have I also made you contemptible and base before all the people, 
Mr. Greenhill on Ezekiel 1. part p. 47.  according as ye have not kept my ways, but have been partial in the law. I confess it is the portion of the Prophets and Ministers of God, to be derided and scorned. Yea not only in Babylon, but in Israel (as godly preacher yet living observes, speaking of those words out of Isaiah 8.18. I and my children are for signs and wonders in Israel; yea, not only so, but to be made the filth of the world and offscouring of all things to this day. 1 Cor. 4.13. Men get up all every where, on every side, so the word carries it. The men of the world (saith mine Author) were like unto a man that raked every where to get a basket of filth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dirt and dung to throw in some one's face; so they scrape in the doctrines, lives and passages of the servants of God, do catch all advantages, do seek every where, to pick up something, that they may have wherewithal to upbraid, reproach and revile them: We have experience of the truth hereof daily. We have plenty of these Chanel-scrapers and dirt-throwers: yea some of them Ministers at least so called and accounted, have learned of Zedekiah to smite Michajah, 
1 King. 22.24.  etc. But yet alas! Have not we ourselves been perfidious to God and men, and gone about to rob him of those souls, which he sent us to get into him? I am loath to say what I know and observe; only pray you to read, Isaiah 9.16. For the leaders of this people cause them to err, and they that are led of them are destroyed. We may not therefore wonder that our leanness doth so arise: If we go about to famish God, God will famish us. And (to make an end of this point,) let all know, that if they give that love, trust, respect and honour which is due to God unto creatures, which he hath made, and love the world and the things that are in the world; it is a sign they have not received this anointing, which teacheth us to know the true God, etc. Which to do is life eternal. And while the men of the world brag that they have friends, wealth, riches and honour; Let the people of God, give God his meat and honour him, and say we have a God: Even as the story goes of the French Herald, when the many titles of the King of Spain were reckoned up (which indeed were many:) He causes these words King of France to be said over and over as often; intimating thereby, that one France was better than all those petty Kingdoms and Lordships; and (that) (one) title more honourable. So we see David starving and famishing all the gods. Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Thus he makes the leanness of the gods of worldlings and foolish people (that know not the true God) to appear. And so much for the first acceptation of the word True, and the application of it to Jehovah, who is the only true God, and that fundamentally without conformity to a rule.  
But neither the word in my Text used (Emunatho) nor the scope of the place, nor indeed the subject I intent in my discourse; is for this acceptation of the word truth. Therefore we must seek another. Therefore, Secondly, (leaving this object and fundamental verity, this chief intelligible, among all intelligibles, the first & supreme measure of all measurables; in whom every intelligible and measurable, is most eminently contained, as in the bottomless depth of all truth, and the first determinating and modifying rule of all things:) We have another truth, to wit, formal truth. This is the conformity of knowledge, with the object, as with its measure, when a thing is judged such as indeed it is: when our knowledge obtains its object, this is truth. This truth also is attributed to God, whose knowledge attains it due object, and his wisdom infinitely surpasseth all created wisdom. The Lord knoweth the thoughts of men that they are vain. Vain and false thoughts lodge in men, none in God: we may say of men, ye miss think, and ye say false; we cannot say so of God. I speak not of lying against conscience, but of coming short of the truth, of mistaking truth and taking falsehood for it: we make use of two words, concerning learned men and opinions, which will help much to the understanding of this logical truth: Orthodox and Heterodox: an Orthodox man, is one that is sound in his judgement, and holds the truth, and doth not take errors instead of truth: When there is a conformity of the conceptions of the mind with things, as they are, this makes a man Orthodox. But a Heterodox man is one that apprehendeth otherwise of things than they are; I take it, that place Rom. 3.4. Is to be understood of this truth. Yea, let God be true, but every man a liar. Who then is an Orthodox divine? surely such a one as thinks of things held forth to be known, as they are. Thus ye have a second use of the word truth as it is the English of the Hebrew word Keshet or Kosht: In which acceptation also; God is true truly conceiving and ennunciating things as they are. That ye may be full of this in your understanding, consider that if all the holy and excellent men that ever were in the world, or are, or shall be, were brought together; we might say of many thousands (as was said of John Baptist, 
John 5.35.  he was a burning and a shining lamp:) They were and are Orthodox and true judging men: but we cannot say of so much as one, all that he holds, or believeth, or sayeth, is true. For this only is proper to God, who only is completely Orthodox: of men we must say (as James the Apostle doth in many things, we offend all) In many things we err, and do not hold the truth, even every one, even the most sound and most knowing Christian or Minister that ever was. The first kind of truth, was (as I may call it) Metaphysical truth, whereby things are truly, what they seem or are conceived or reputed to be, having the reality of that essence which they have the name of: But this truth (which I have called logical) is the knowing and saying of things in mind and tongue, as the truth is. In this sense the Scriptures are the Scriptures of truth, and in them is no  nor error. And so God only, I say, is the true God, or the God of truth. But although God be in this regard the only true God, and the God of all truth; from the truth of whose divine wisdom all truths descend to men and Angels: Yet the truth of things which he knoweth, do not pass from the things into his knowledge, as the measure thereof, as in men (ye know) things are true, and therefore afterwards known so to be: But in God from the objective verity of his essence, two manner of ways do the knowledge of things true in themselves, come to be said to be true, in regard of God. First, by Creation, for by wisdom all things are made and form; their truth doth consist in their conformity with that wisdom and divine art. Psal. 104.24. O Lord, how manifold are thy works? in wisdom hast thou made them all: Now to endeavour to make you understand somewhat, of this coming of things to be true: ye must know that in regard of us, truth passeth into our knowledge; because the truth of things (as I said before) is the measure of the truth of our knowledge: Therefore what thing is Metaphysically false, an enunciation logical thereof cannot be true. But there is necessarily required a truth of the thing before I come to know it to be so. And so after, truth passeth from my knowledge into my affections, and so into my manners and conversation, in as much as they are subject to the judgement, wisdom and knowledge of the divine law. And lastly, it passeth for truth into our words and writings, in which are beheld the least footsteps, the smallest sound, and (as it were) the last farewell of truth. Now in God whose wisdom, infinitely surpasseth all wisdom, every notion of truth is most eminently contained, his wisdom and knowledge attaining and penetrating most perfectly and most distinctly every objective truth. And this formal truth in God (as well as we can conceive it) ariseth in God from the objective truth of his essence; which is the measure of divine wisdom: and the truth of wisdom standeth in conformity or adequation with his essence, and consequently with all things which in it are eminently contained.  
Secondly, Whereas truth descends from God, unto creatures, by revelation and divine illustration; for this truth is not drawn from the objects, but directly communicated by the infusion of light: (in which manner the truth of faith and the blessed vision of God, is derived unto us:) In God it is not so. For he is not only the first object and fundamental truth, but also the formal truth, the very universality and fullness of wisdom, and so he comprehends without revelation all truths by reason of his infinite knowledge: For more than twenty years, I could not perceive how a man could be in judgement an Arminian, and in truth an understanding Christian: as ye will confess (I am persuaded) with me, that are not unreasonably engaged in those controversies, or miserably entangled in those snares of unsanctified wits; the desciples of Pelagius and Plato; Not of Augustine or Paul the Apostle of Jesus Christ. Feign would I have answers to these few ensuing questions, that I may have a better opinion (if it be meet I should) of that ruffling generation, that are gotten into these Arminian tenants. First, whether God Foreknew this truth from eternity, of each Son and Daughter of Adam numerically, personally, and by name, that such a one, and such a one, should believe and be saved; and such, and such remain in unbelief and be damned? Secondly, (according to the matter in hand which put me upon this digression) whether this were first a truth before God knew it, and so passed into the foreknowledge of God, 
Tam impossibile est Deum falli circa rem minutissimam: (verbi gratia circa cogitationes aut intentiones cordis humani, & minimus ejus circumstantias) quam est ipso scribite illum falli circa propriam essentiam, Lesle. de perf. div. 50.  as the Metaphysical truth of the thing, to cause a logical truth in God's understanding? Thirdly, in general, whether the intitive knowledge of God, extending itself to creatures, may in any sort be said, or thought to depend and draw truth from them; so as to move the divine mind, and to form knowledge in it? Fourthly, what difference is in God, between his foreknowledge and purpose? Fifthly, whether it can stand with the wisdom of God to purpose salvation alike to all, and yet to know that only such, and such, as he foreknew should receive it. Sixthly, What difference there is in God between knowledge and foreknowledge? And when I shall be satisfied about these queries (which I suppose will not soon be done) I shall perhaps incline to think Pelagians, Arminians (Generalists as they now would be called) have taken pains to know God according to Scripture discoveries, concerning his infinite, all-knowing, al-ordering, al-wise, 
Quid est praescientia futurorum? quid autem futurum est Deo, quia omnia supergreditur tempora? Si enim res ipsas in scientia habet non sunt ei futurae sed praesentes: at per hoc non jam praescientia sed tantum scientia dici potest. August. lib. 2. ad simplician.  alpowerfull, al-just, al-good, and almercifull essence.  
But to go on a little more upon this logical sort of truth; in things that are not in esse, there is not properly truth, but it may be there; before the world was made, man was not in himself true man, nor substance, nor being; but only he might be these: that is, it was not contrary to that objective conception, which is apprehended in the formal notion of a man; and abstracted from both, esse actu, & non esse: But in the divine intellect, and by his eternal notion; by which all things are apprehended and form; the totum esse of all things, was no other thing, but to be understood to be fashioned and form in the divine intellect.  
But things may be said to be possible, or in posse esse, in a double respect.  
First, as it were from an intrinsical potentiality, which is no other thing, but a non-repugnancy, by means hereof, although there be nothing, and that it have in it nothing of entity; yet it is not repugnant to them to be and to have a true entity shape and form.  
Secondly, a thing may be said to be possible by extrinsecall denomination, from the divine power and wisdom, by which they may be brought forth in to being: Therefore as in these, there is no actual entity, but only possible; so no actual truth but one possible: and this wholly how little-soever dependeth upon divine verity. For that the objective conceptions of things, or the things which are said to be possible, may be truly things, and have a true entity and form; cometh herehence, that the divine essence is imitable in those manners and measures: and by the same wisdom, with which they were conceived, they may be made and form.  
Ye see then truth in God, is the first root from whence all truth is hatched and derived, to all other things, whether existing, or not existing: and that divine wisdom is the measure of all objective verity in created things: 
In oculis divinae sapientiae nomminus lucient possibilia quam existentia.  Yet doth not the evidence of things or any efficacy from them, form knowledge in God, but by reason of Gods comprehending essence: Yet we may say it is a condition, sive qua non. For God's knowledge would not be terminated or directed to particular existences, if this will had not been they should have been: I have but a word more and I have done. Divine knowledge is not terminated to things existing, but extended to futuritiones; yea to possibles that neither are in praesenti, nor ever shall be hereafter. Of all logical truths take this for a most certain rule: 
Note.  That the Lord truly; and according to the very truth of things, avoucheth whatsoever he avoucheth; and that without any, the least error or mistake whatsoever. All the teachings of God are teachings of truth. And therefore John saith. 1 Ep. 4.2. Beloved, Use 1 believe not every spirit, but try the spirits whether they be of God: because many false prophets are gone out into the world. We must take heed how we receive doctrines hand over head, from those that stand in the place of God's ministers, and profess their zeal in seeking our salvation. The Beraeans are justly commended, because they did not instantly believe those things which they heard from the Apostles themselves, but first searched the Scriptures to see whether they were so or no. What folly and madness is it to believe the Devil and our flesh, who are notorious liars, that seldom speak the truth, and when they do, it is with a purpose to deceive. And so also we had need take heed as of false doctrines so of misapplied doctrines, whereby truths in themselves become lies to us: As if Satan Suggest that we are in a good estate when we are not, or that we be hypocrites when we are sincere, or that we may be negligent in holy duties, as many poor souls now adays are deluded by the Devil, to the laying aside of divine ordinances, to the great peril of their souls. But our word is Emunatho, his truth or verassitie, his stability and firmness, in all that he saith. His ethical truth (as I may call it:) This here only (at least principally David means. It is most true, that in men ethical truth is either to speak truth without lying: Or to promise with their mouth what they intent without dissimulation, or to fulfil what they have promised and said they will do. This latter I purpose to treat of, the answerableness of God's do and deal, Doct. to all that he saith he will do. Hence learn That truth and faithfulness is an attribute of God. And this said to be to all generations. That is, for ever and without alteration, God is faithful, and true, and unalterably in all times, makes good whatsoever he hath said and promised. If it be objected that after this life when all promises are fulfilled, Obj. there is no use of fidelity.  
I Answer that we may distinguish the property from the exercise of it: or else, and rather, This I say: Sol. to all eternity there is use of God's fidelity; for that his saints continue in their blessedness, is by virtue of his promise, and fidelity; where some also have said, there is some kind of faith that lasts in heaven, which they call the faith of depency.  
This truth I say will stand when all that oppose it or slight it shall fall, and such as doubt of it shall be without. 
Fides depenetiae.  Numb. 23.19. God is not a man that he should lie, nor the son of man that he should repent: shall he say and not do? or shall he speak, and not make it good? Malachy 3.6. For I am the Lord I change not: therefore ye sons of Jacob are not consumed. And the Apostle James saith with him, is no varablenesse nor shadow of turning. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithful God which keepeth Covenant & mercy with them that love him, etc. Proofs are plentiful in the history of the Scriptures: God's truth and faithfulness is the ground of the Saints security and the sinner's destruction.  
And this must needs be in God, who first knows what he says to be good and fit, and truth in a logical sense (of which ye have already heard) and therefore he need not repent: he hath no after thoughts.  
And Secondly, He hates and threatens, and punisheth the want of faithfulness in others: Ezekiell 17.15, 16. Shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered? As I live saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised and whose covenant he broke, even with him in the midst of Babylon he shall die. Now put these two together: First, What God saith, is so good and true according to the just rule, as that he hath no cause to alter the thing that is gone out of his mouth. Secondly that he hates and punisheth faithfulness and want of truth in others: and it will be surely concluded, that God is a God of truth and faithfulness.  
Now what God saith, is either by way of menace or promise, as may be abundantly read in Scripture; and of both it is true, as it is written of the law, Mat. 5.18. One jot or title shall in no wise pass from it, till all be fulfilled. God watcheth over his word to perform it: It is a note of Mr. Capel upon the fifth verse of the first of Zachary; Your fathers, where are they? and the Prophets, do they live for ever? That the power of Truth of God's word depends not on any men's persons, nor is limited to one age. Their Fathers were dead, that were threatened, and the Prophets were dead too, that did threaten them: but the truth of their prophecies was not buried with them, but was in every point fulfilled, according to their preaching: That follows, v. 6. But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? And they returned and said, like as the Lord of hosts thought to do unto us, according to our ways according to our do, so hath he dealt with us. It is confessed by themselves; the hand of God upon them did draw a confession from them, that they were punished, as God had threatened, & as they had deserved: and they returned, that is, were convinced, better advised: as Mal. 3.18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Men will know one day to their sorrow, that God is a God of truth: not a word goes out of his mouth, but is exactly performed. Yea, circumstances exactly observed: ye find Gen. 15.13. a promise made to Abram, that after four hundred years his seed should be freed, and come out of the land of Bondage with great substance; And compare that place with Exod. 12.41. And ye shall find great exactness: And it came to pass at the end of the four hundred and thirty years, even the self same day, it came to pass, that all the hosts of the Lord went out of the land of Egypt. The Lord is most true, yea truth itself: And all his promises in Christ are yea and Amen. 2 Cor. 1.20. He is a faithful witness, and whatsoever he hath spoken, shall be accomplished; so that though the heaven's decay and wax old like a garment; though the sun lose his light, and the moon be turned into blood; though the earth tremble and quake, and the foundations of the mountains be moved and shake; yea though heaven and earth, and all things therein contained perish and pass a way; yet all that God hath threatened, or promised, shall be accomplished: God is Jehovah, he hath his essence and being in and from himself alone, giveth being unto all things else; especially to his word and promises.  
And therefore for the First Use, Let the people of God be confident upon this truth of God. Light is sown for the righteous, and Use 1 joyful gladness for the upright in heart, Psalm 97.11. And God's Testimonies are very sure. Psalm 93.5. He hath promised to all believers and repentant sinners, that he will in Christ Jesus pardon all their sins, and will receive them into his grace and favour: and that he will be a sun and shield to them, and that no good thing will he withhold from them: And therefore let us believe, and rest upon our Saviour Christ alone for salvation, truly repenting us of all our sins, and build upon God's truth, that though our sins be never so many and grievious, yet the Lord will pardon and forgive them: and though our distresses and misery be never so great and woeful, yet he can and therefore will, because he is a God of truth, deliver us from all. Truth and faithfulness is one of God's names, a part of his title; let us not therefore call it into question, it is a great dishonour to God. It is an error in the foundation to subsistitute falls objects, either in religion or in christian conversation: We must not build upon works, but rely upon promises made by the God of truth: God can neither endure falls objects, nor a double object: His (faithfulness or) truth must be our shield & buckler. And therefore in the second place, 
Ps. 91.4.  this reproves our doubtings sometimes churlish enough, concerning the truth & faithfulness Use 2 of our gracious God, who yet is & ever will be without falsehood. Titus 1.2. A God that cannot lie. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Yet is often charged with breach of promise to his children, by his very children. 
2 Pet. 3.4, 5.  If only scoffers walking after their own lusts, should say, where is the promise of his coming, and should call in question God's truth; it were not so grievous to be borne: But this is said, that such as are gracious, should say, as David did, in his haste, 
Psalm 116.12.  all men are liars.  
But whence issues this, that we may see the grounds of this sore evil? Quest.  
Surely either from the misunderstanding of the promises; Ans. or from misapplying of them. Concerning the first, ye must know, that some promises are made with condition and limitations: As assurance of salvation, peace of conscience, temporal blessings: Now many poor souls that enjoy not these promises, often call in question God's truth, or their own good estate at least: not considering that God may be true, and we gracious and in Christ: though neither assurance, nor peace of conscience, nor temporal favours be our portion. For these promises have conditions and limitations: Such as will have assurance, must give diligence to make their calling and election sure: And such as will have peace of conscience, 
2 Pet. 1.10.  must have care to walk exactly, according to rule. As many as walk according to this rule, peace be on them, etc. Gal. 6.16. And surely temporals are many times reached out to gracious souls, with a straight hand, for ends best known to God, and worth the enquiring into (at least sometimes) by us. No marvel then, ye are so forward to charge God, ye misunderstand thing, ye err, not considering the promises with their limitations. And likewise misapplication of promises, causeth much mischief: for promises are misapplied, sometimes to Persons, sometimes to state and behaviour: For the former we read, Mal. 3.14. of some that complained of want of care in God, to reward them that served him. They said, it was vain to serve God; and asked, what profit there was to have kept his ordinances, etc. They considered not, that some are called Jews only, and that he is not a Jew, that is one outwardly only. The promise is not made to the ceremony, but to the substance of Religion. Many think themselves Gods children, who are not so: Now shall God be charged for want of truth, concerning such as he never promised any thing unto? O study to make your calling and election sure, and to find that ye are the children of the promise: Likewise ye that are the children of God indeed, must take heed how ye be careless of childlike conversation. For many times though ye be sons and daughters, yet if ye break out into scandalous sins, or be proud of your graces, or negligent about cherishing Ordinances, and so fail in your due qualifications and demeanour; ye may find God otherwise in his dispensations towards you then he would be, if it were not your fault. But if we be well instructed in God's nature and deal with his people, and with hypocrites; and careful to get good evidence of our sincerity; such as will not shrink in the wetting; and also to walk exactly, and be kept in a good decorum: We may be sure, all good things promised shall be performed accordingly, seem Devils, men and nature never so opposite: When no means, when no means competent, when weak means, when means opposite do all cry down the truth of God; yet God will be true, and it is our duty to trust God, and to rest on his bare word and promise.  
And now let us make some Use of the truth of God's threats Use 3 and menaces; let sinners know that the God of truth hath said, ye swore against some of them, Psal. 95.11. Unto whom I swore in my wrath, that they should not enter into my rest. How dare ye take God's name in vain, as all do that make him a liar, yea perjured? It is a kind of blasphemy not to fear, when God threatens, or, believe what he promiseth: When men are perfidious and violate Oaths, they are in credit, neither with God nor good men; their very names stink, and they live under perpetual infamy: What a sin is this to rank God, blessed for ever, with the worst of men. Yet so do all wicked men in effect, and by consequence; for they dare do that which God forbiddeth; and to the doing of which, he hath made threats, that are able (over one think) to shake both heaven and earth. Go too Sirs, let me close up this Use, with Deut. 29.19. and 20. And the Lord set it home upon your souls. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart saying; I shall have peace, though I walk in the imagination of my heart; to add drunkenness to thirst: The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book, shall lie upon him, and the Lord shall blot out his name from under heaven. God is a God of truth.  
And for the fourth and last Use of this point, sigh truth and Use 4 faithfulness is an attribute of God; let us learn to be like God, men of truth: take heed of falsehood, it argues a very wicked man, and God is set against such, Psal. 55.23. But thou O God shall bring them down into the pit of destruction: bloody and deceitful men, shall not live out half their days. Such shall not prosper, 2 Chron. 24.20. Why transgress ye the commandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you. This attribute is among those virtues, which admit resemblance in the creature: the faithful God owns not perfidious children. It is a mark of one, that shall be with God in glory to swear to his own heart, and not to change; Psal. 15. v. 4. that is, to be true and faithful, though he lose by it: from these two latter places, ye see that truth in man, hath a twofold relation. First, to God; for as God hath bound himself to us by promise, so we have covenanted our obedience to him: Remember therefore your Baptism, and take heed of walking loosely in the Covenant. And secondly, to man, we are bound to support the credit of fidelity, though with loss: What a shame is it for such as profess themselves Christians, to be like the Jews, in Jeremy cap. 9.4, 5. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, 
Sacerdos est non fallet, christianis est, non mentietur.  and will not speak the truth, they have taught their tongue to speak lies, and weary themselves to commit iniquity. It was wont to be a saying. He is a Priest, he will not deceive; he is a christian, he will not lie: O how comely were it: that it might be so now, is rather to be wished then expected. Read the Turkish History page 287. The battle of Varna between Vladislaus and Amuroth: And consider how God bore witness from heaven against falsehood. The story is obvious: It is also storied of the ancient Romans that they were very conscientious in observing their leagues, covenants, and oaths. And such as violated them (saith mine author) were held for damned and cursed creatures, and accounted worthy to live in humane society: Be careful of your promises, and covenants that ye make with men: God is a God of truth, do ye be men of truth: It is a communicable attribute, it is to be had: and this must now be spoken of in the second place, etc. Ye know we have done in handling the other attributes: this is the second proposition. That truth is a communicable attribute.  
For God did communicate it to Adam in his innocency, it was a part of that uprightness mentioned, Eccles. 7.29. And it is again vouchsafed and communicated in the work of regeneration: for God maketh such to be as he requireth they should be. Rev. 2.10. to be faithful to the death. And he saith his people will not lie, Isaiah 63: 8. For God looks and causeth the conversation of his servants to be answerable to their vocation, he maketh them to be men of truth and faithfulness. And such as are otherwise be of the devil. John 8.44. Who abode not in the truth, because there is no truth in him. Such are not for Zion nor heaven, Psalm 15. For they speak the truth from their heart that shall abide in God's tabernacle, and dwell in his holy hill. and verse. 4. He that sweareth to his own heart and changeth not. By all which places and passages (and many more that might be named, and observed) we see that truth and faithfulness is communicated by God unto men, which is the point that we have in hand to make good unto you. Object. But it may be objected out of Rom. 3.4. Let God be true and every man a liar, and out of the 13. verse. With their tongues they have used deceit. 
Sol.  In both which places all men without exception are spoken off. For answer, ye must know that the first place shows the certainty of God's truth in opposition to all men that doubt thereof, God's faithfulness and truth is always accompanied with steadfastness and assurance. 
Calvin on Isa. 22.23  And for that cause (as Mr. Calvin notes) the Hebrews take truth for a thing sure and certain. Wherefore this being the scope of the former verse, that God will be as good as his word, and true and faithful in all his say; it maketh nothing against the point we have in hand. And for the other passage in the 13. verse of the same chapter, It shows (as well as the former) man's natural inclination until he be regenerated. But it may be further objected. Truth may be found among heathens, that were no christians. Object.  
To which I Answer. It is true of a virtue, but not of a grace, 
Sol.  and therefore not acceptable to God: and sometimes turned into a vice, when ill circumstantiated; and always a sin, because not acted upon a good principle, nor to a good end, viz. God's glory. And therefore we must take the extent of this communicated attribute or property, and we shall find, that no man hath it since the fall of Adam in every respect in its extent, but only such as are regenerated. For it signifieth and comprehendeth three things. Sincerity, a due proportion of a thing, and stability and firmness. 
In hoc genere tria potissimum hujus vocabuli significata esse videri que aut alias enim significat animum, ejusque cogitationes & actiones sinceras minique fucatas: alias plenae seu justae cujusdam quantitatis: alias denique certas ratas, ac permanentes. Flac: Illyric. Clau. Script. 1575.  So God doth not only do what he saith, but loveth the truth, and hateth hypocrisy. God is truly, and sincerely, and constantly, all that he is in his excellencies. Now it is impossible for the compleatest moral man in the world that hath not the work of the new birth, to walk before God in truth in this sense. This is proper to Saints such as Hezekiah. Isaiah 38.3. Remember O Lord I beseech thee how I have walked before thee in truth and with a perfect heart. And so much for that objection.  
And now for Application. The fault is not in God that men are so Use 1 false and faithless, that they deal treacherously, that a brother will deceive a brother. This contrary property is to be had from God, if men had a mind to it. And it is an evident sign that there is but little true religion going, because there is so little truth and honesty going. But where there is deceitful dealing, and want of truth and honesty, men may take it for a truth, that they have no religion, and that they have not sought to God from whom this good gift and all others come. Use 2 And therefore in the next place, ye must learn to seek for this quality at the hand of God by prayer, as in the former attributes, ye have been directed. And to that end that ye may be stirred up the more to pray for it, do but consider how ill it becomes christians to be more false than heathens, and to be like to the devil, and to overthrow humane society what in them lieth, and to procure inevitable wrath upon themselves. As we have two famous examples in scripture. The first of Saul mentioned in the 2 Sam. 21.2. Who sought to slay the Gibeonites in his zeal to the children of Israel and Judah, and so to violate the oath which the children of Israel had sworn to them. Ye see God was angry, a famine of three years came upon the people, and an atonement must be made by the hanging up of seven of saul's sons unto the Lord in Gibeah of Saul, ver. 6. And the other place is Ezekiel 17.15, 16. Where grievously doth the Lord threaten the rebellious house (as he calls Jerusalem) and their king, for falseness and covenant breaking. We have touched upon this before Use 3 now, and therefore shall say the less of it now. The third and last use to be made is. That honest men may take comfort: though they be thought too honest to live in the world, and have not the trick of dishonest, false, and unfaithful dealing, (whereby so many get estates for their posterity to ruffle in while they lie in H●ll:) yet they shall be no loser by it at last: God will bless the house and seed of such as are like unto him, Men of truth, hating covetousness, and dealing truly are God's delight: for such fear God, whereas knaves, and false men, are odious both to God and men. And so much briefly for the second Proposition, that truth is a communicable attribute. 
3. Propos.  The third comes in hand that God in this (as in the rest) is infinite and incomprehensible. His faithfulness reacheth to the clouds, Psal. 36.5. He never broke with any in his life. For his faithfulness is essential: when God shall not be true of his word he shall be God no more. The best of friends may prove unfriendly, and be like a broken reed of Egypt: men are but men and so they act: there is no repose upon the wisdom, affection, word, of the creature: they are mutable and liable to temptations, and may fail of their purposes and promises, which yet ought not so to be: But God will not leave, fail, or forsake. Heb. 13.5. For he hath said, I will never leave thee nor forsake thee. He is the Amen, and all his promises in Christ are yea and Amen. 2 Cor. 1.20. To eternity and without alteration, he is faithful and true, and that essentially. God is immutably what he is, and therefore must needs be true; but his immutability is a singularity, it is proper to God and communicable to no creature. God also is eternal and by him all things are defined and determined and must stand and be without the  alteration. Let this for every bear up the spirits of the Saints against all false deal of men, God is faithful: And especially in such times Use 1 as these, wherein God seemeth to have forgotten to honour those that honour him. As the foot of his enemies shall slide in due time; so Psalm 37 5, 6. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass: and he shall bring forth thy righteousness as the light, and thy judgement as the noon day. God is not only true but truth itself. Nay this is a sore affliction that sometimes befalleth the Saints, that good men disagree from God about truth touching things and persons. I say this is a great affliction to some misjudged Saints. But God's truth will stand, and in due time, it shall be fulfilled: and then shall be brought to pass the saying that is written, verily there is a reward for the righteous: verily he is a God that judgeth in the earth. Psalm 58.11. 
Mr. Caryl upon Job.  Give leave a little to ream my heart. The best of men may sometimes be undervalved, and that by good men. There is no judging of men or matters now a days by what is said of them: should we, how contemptible would many precious souls appear to us! But sigh God hath promised honour and esteem to his servants, how comes it to pass that they have such evil favoured faces? I Answer, sometimes by their outward condition of lowness, and where the stile is low every one will go over; sometimes men that in their pride do not care what they say or do; do so be dabble them; yea sometimes such ugly vizards as men not only evil, but good put upon them do cause the Saints to be in great contempt: But God (saith mine Author) will trim up his Saints in due time, as he did Job: his truth will stand however, for truth itself cannot lie or be deceived in what it hath promised or said. But me thinks I here some poor distressed gracious soul say, promises of temporal things are made 1 Tim. 4.8. As well as of those things that do belong to the life to come. But for their part they are even faint in expectation, etc. O dear sirs, consider no thing is so sure as that all that God saith is true: But ye must take all truths together, and then ye will see that it is not want of truth in God, but of wit in you, that maketh you so to be perplexed. Take the promises of temporalities with their intended modus (as one saith) and ye shall see they are all exactly performed. For First, God having many wheels to turn, must order things so that he may work all his will and fulfil all his mind. Therefore he reserveth a power to himself to try the graces of his servants in and out among, as he dealt with Job, And so gives a hundred fold with persecutions. Mark 10.30. Sometimes he chastiseth the particular delinquencies of his children: For it is intended that we should demean ourselves as becomes God's children, see Psal. 89.31, 32. also there is a limitation of expediency employed, viz. so far as outward comforts may advance our spiritual good. So thought Agur, and made his prayer accordingly, 
Spiritual blessings of two sorts  Prov. 30.8. Give neither poverty nor riches, feed me with food convenient from me. And yet again, God doth not always pay his debts in kind, but in equivalents, and sometimes in things of fare greater worth and value. But sure it is, that never went there a word from God, in the fulfilling whereof he ever failed or ever shall, or indeed can: it is impossible. Here I might be large about the truth of God, touching spiritual blessings, which are not all of one sort, and therefore are not all alike absolutely promised. Some are qualifications and some are rewards. Faith, repentance, hope and love are absolutely promised to the elect in Christ, but yet their perfection is not in this life to be expected, nor a freedom from mixture with their imperfections promised. Faith and doubting may stand together in a gracious soul. And many more considerable truths there be that might here be brought in. Peace of conscience, comfort in believing, joy of the holy Ghost, are not absolutely promised, nor generally given. And sometimes it is better for us to have the fear of God's great name, than peace of conscience. But. Secondly (to make an end of this subject) I would present a coling Use 2 card as a parting blow, from this Doctrine of the infiniteness of God's truth and faithfulness, to all such as have not made God their portion. Your seeming glory and prosperity and power. O ungodly ones, may make ye seem as it were impregnable; but truth hath said, ye shall be overthrown and perish: worldlings and vain men that fear not God shall leave their pomp shortly with woe and weal away, for truth that never failed hath spoken it. Let none therefore faint because of the forbearance that they see about performing of promises, or such other depths, and darkenesses as are about this point. And let none harden their hearts against threatened judgements: which to do is no less than Blasphemy, because Truth in God is God himself.  
The end of the attribute of Truth.