Burroughs - Houston-Packer Collection BX7233.B87 G67 1660


I 7 `i° ('t'tt t¡!` i' t(, á` y:4141111 Gofoci- evl.tor 44. ..5. .t,. : IN THREE TTREAT1SES1 4,r YiK, : t The 117tacre of God. 2 The Excellencies of Miff. rna The Excellency o Mans Immortal Sou1. 3 f 4;y 4, By ,EREM1,4H BURROUGHS , late Preacher of the 4. Gofpel at Stepney, and Giles- cripple-gate, London. 4; a. Publiflhed by t William Greenhill. ohn Yates. ` William Bridge. = . Matthew of ead. g. 4 . Philip Nye. William cil dderly; 4 8 Let tkc praif e the Name of the Lord for his Norme aazone is 4 .0 Excellent, Pfal. 148. 13. My Beloved is white and ruddy , the chiefefi of ten thouf and , ,g'. Cant. 5. ao. * Fear not them which gill the Body, but are not able to kill the Soul, 8 Macth. to. 28. 4 .1. 410 LONDON, ." Printed for Nath, Brook àt the Angel in Coraihill, and Thomas ParkZhurfi, at the three Crowns, over againíl the Great Conduit, at the lower end of Cheapfde. 166o. 21= p£ 21171 11ßaß. P2 ¢2?412

stns t nt i * * ** 2 A `Tefliman) to the'orld concerning tbef T hreeTreatif s contained in this 73oo& of Mre Jeremiah Bur- roughs Reader, } Hefe may affure thee, that what- ever thou findeft here f p. oken either of God, of ("Aria, orthe Soul, was taken from the mouth of that Re- verend Author, Mr. ?eremiah Bur- roughs, as hee preached them, and by the fame ready hand that took moll of the former Treatifes , as 9ofpel-n'or-- /hip, Contentment , &c. Now in Print. William Bridge. William greenhill. Philip ;Nye. A. john Yates. Matthew Mead. William tidderly. There

AnnfilaidAMM, AT"Here ù non' publilhed that much- de ared Di lcourfe of Mr. Jere- miah Burroughs, on the fifth of Mat- thew, being many Sermons preached at Cripple-gate, upon all the Beatitudes, ta pen by the fame ready hand, and pub- lifhed by the fame Tellimony, viz. William Bridge. John Yates. VVil. Greenhill. Matthew Mead. Philip Nye. V Vi1. Adderly.

MI Afilliiiiiir To theader. q,- :i Hou art here prefented with the living Sermons _ , ofone who is fain a leep v `?N_5 =ry in lefts, whofe memo - ` ry is Tweet and fragrant unto the Saints; Hee was famous for W the or(o f god and Chrfi in his ge- neration, and Inflrumental for the °be - gettingof many f iritual Children un- to the Lord'efus. The Author of thefe Sermons(Mr feremiab Burroughs) like ,Abel, being dead,yet fpea(eth : And of that, which is not only our Duty to hear, but our Priviledge tobe made acquainted with: for he Treats of god, of Chr f, and e7 ant Soul: three choice fubjeés.. &owr

To the Reader. IÇno' ledge is Pleafant,Prov.z.2o. but none more pkeafant than that is Di- vine. The knowledge of the holy god i ` 2nderflanding,T ro.q.1 o. the know - of (shrill is Excellent, Phil, 3. $ the knowledge of both is Life eternal, john 17.3. And for the Soul, it is that piece of Immortality which is ofgreat- er value than the whole world, eat. 16. 26. It is th At which God challeng- ah to be his, E,.ek, t3.4..and that which the Lord Cbr f accounted not his pre - cious blood too much to give for, t Pet. 1. iS, t9. 1 (hall not hold thee longer from the Wor(it feif: But defire the bleffang of God to go along with it, . and thole that are exercifed init. R. VV. The

cdf cGs t+ tL c@!a zlSt m sVt+ ltf The CONTENTS rhe Treadle Of the .kgrtiAE of 9QV;' Arne of God, what meant by it. P. z Agracious heart praifes God for himfelf. 3 And loves God for himfelf. 4 Which is the difference between fanElifying and Common Grace. ib. God is a mo f1 excellent Beeing above all things. S Impo f ble it is to f et forth the excellency of Gods Beefing. ib, r God is, and there is none elfe befides him. 6 Other beetngs are but a fhadow to Gods Geeing, ib, 2 God is a prefent Geeing. 7 This Beefing of God is in all places, God is in all places. 8 3 God is as much beyond every place, ar hee is in every place. 9 4 God is a Beeing that is all fu f ficient in binsfelf. 5 All the excellencies in the creature, are in God virtually and eminently. lo, it 6 All the fcattered excellencies in the creatures are united into one excellency in him. 13 7 All pofliblegood and excellency is in God. 14 8 All good and excellency in God is eternal in him. 15 9 And not only eternally, but alfo immutably. ib. io All thefe are effentially in God. 16 z i All excellencies are in God purely, anti unmixtly, God bath nothing but excellency in him. 12 All excellencies are in God originally. 30 I 3 God is the fountain of all excellency to all creatures; ib. a 14A11

The Connts. 14 All things depend upon him. ib, 5 God alone is excellent in his operation, bee doth what- foever bee will, in Heaven and Earth. 21 lice cloth the greatefi things as eafily as bee doth the leaft. ib. What ¿e done in time, was decreed to bee done from eternity. 22 ..(161 of Gods will that was from eternity is matter enough to work_by. ib. Ali Gods WOrkj add nothing to God. 23 16 God alone is excellent in the manner of communication of him/elf. ibe God can let out as much of him/elf as bee will to any creature. 4 ib. God bath never the iefs for what bee lets out to the creature. 23 17 There is no comparifon to bee made between God and any thing elfe. 24. IS God beris the higheft end of all things. 25 Ufe What caufe wee have to bee ajisamed thofe low thoughts wee have had of God. 27 2 Irjhews the dreadful evil that is in fin, it being againg,inch an infinite God. 28, 29, 30 3 Wee fee catfe to bee vile in our own eyes. 34 4 Hence wee may learn to know the vanity of the creature. 36 5 Let tes labour to kuow God, to fearch into his excellency. 6 Wee are taught from hence to labour to keep the fenfe of t39 he infinite difiance there is between God and the creature al- waies in our hearts. 40 Grace cloth caufe this the heart hath a &nde of infinitenefs towards God. 41 7 If God bee fo excellent, then Gods people are the molt ex- cellent ones. 43 See what cavfe wee have to fear this great God, from 45, to the end. THE

et, et, c4!ta . tieXt, tivto et til11? oit, et, o*.t, *!U'r 04 1 4 p W 4 ¡04 A THE CONTENTS O F T H E EXCELLEACT of CHRIST. Oherence of the words. 49, 50 learefl Prophecies of Chrifl, when the. Church was in the greatefl ßrefs. $0 Four Reafons of it. 501 51 Five notable and famous Titles of Chnifl. S y D. Chriti is the great wonder of the world.. proved 5 z, 53, 54 Thirteen things, in, and concerning Chrifl, that are wonderful. i ¡lee is wonderful in his Natures,God and Man. 56,5 ?r58 2 Wonderful in his Natures. Two wonders in Chrißian Religion. 59 The Lord of man- k,inde, the Son of NI an, 6o The knowledge of the union of the two Natures, how a help to Faith. 61 3 Chrifl is wonderful in the manner of his Incarnation. 63 4 Chrafl is wonderful in his works. What the work was Chrifl came about,' ilfe of ¡t. Chr fl wonderful in his Offices; bee was the Anointed. 71. Wonderful in his Kingly Office. 69 Hee is over all Kings. 71. His power is univerfal. ib. makes his fubíeth, his fubjeas do not make him, ib. leas of this Icing are for him. To It is this King a 65 ib. 67 69, King Hee Sub - alone that

The Contents. that mak es Laws ib +weft. Can there bee no Laws added for decency and or- der in the Church? Anfreered. 72, 73 Chrifi is Toth a King, thole foveraignty is abfolute. 74 lice bath power to bode-. confsience. ib Chrifts Kingly power reaches to mens hearts. ib. Cbrifl is-wonderful.in his ICingly oice, in this hee bath A i perfell knowledge of alibis fubjei7s. 75 Is prefent with them in all adminiftrations , hee over -rules all the plots and coup fell of his enemies, hee is the Icing of righteoufnefs and peace. 14 Chrift is wonderful in his Kingly office, other Kings are born to bee Kinge,.,but Chrift died that hee might bee King. 77 G hri f is.a King from everlafting to everlafting. 78 ab 'lee fits at his Fathers Throne now at this time. ib. 17 Chri/t will not onely fubjec`t all enemies-, but bee will put down all rule, and all authority. 79 18 wonderful is Chrifi in his Kingly office, for he makes all his fubjells Kings with him, in a fpiritual fenfe. 8o .Exercife of Faith aright is upon Chrift as King. 81 (brut wonderful in his Prieft,y office. 83 x Chrifts Priefthood joyned with Kingly power. ib. 2 All Priefis in the Law did typifie ( hri ft, and ceafe *in him.. 3 Flee needed not to offer for himfelf. 4 Christ offered the blood of God. 83 5. Chrift offered a Sacrifice that was fufficient to fatisf]e God. 84 ,6 Hee is wonderful in that hee offered himfelf. ib. 7 ( brill was not onely a Sacrifice, but an Altar. 85 8 Chrift offered but one ftcri five at one time. 6 9 His Priefthoed indures for ever, 87 Cbrifts Priefthood preferred before Aarons Priefihood. 88,89 Chrift wonderfulin his Prophetical office. 90 /lee knows all the in nd of God perfellly, therefore weft lee a wonderful Teacher. 91 2.Vulnefsofunderflanding, weaknefs of .parts cannot hinder his

The Contents. his teaching. §2 How wee fhall know whether Chilli teach us. 93 3 Chrifi is wonderful in his Prieftly office, in that hee is feat to reveal hash and fupernatural things. 94,9 5 4 Thefe high things are not revealed to the wi fefl and great ones of the world. 96, 97 5 Hee reveals thefe things (many times) fuddenly. 98 6 fefus Chrifl teaches the he .irt, fo bee is wonderful. 7 Chrifl teaches immediately himfelf. Too 8 Chri, fl teaches infallibly, fo hee is wonderful. , lot Chrifl wonderful in his Miracles. 1 o z In the wonders that hee wrought while bee lived. 103 Chrifl wonderful. in his endowments and excellency of his perfon. ib. Fairer than the children of men. ib. All the fulnefs of the God4ead` `in Chrifl. 104 This an Argument to us to take heed of abufing the humane nature of our bodies. ib. Chrif the brightnefsof Gods glory. 105 Chrift bath his exce.lency by virtue of the perfonal union. 206 Chrifl wonderful in this, that all his perfonal excellencies de- pend upon himfelf. 107 Chrig becomes worthy of divine honour. ifs_ Chr fl wonderful in this, that hee is an infinite objeEl o f the delight of has Father. 107, i o 8, 1.o9, C h r t f l w o n d e r f u l in h i s endowments, in this, that his ex- cellencies are in him to bee c o nv e y e d unto his people. 1 i o This fhosald 'bee a Prong Argument to draw our hearts to Chrt fl. Ili Chrifi is wonderful in regard of the glory of the Father that 'hires in him. 112,113 Firfl, The glory of Gods Attributes fhines in Chrifl, as for :aflance, Power. ii *: Wifdo.we. i'). Holinefs. 11 , ;Nice . 115. Mercy. I 16. Truth. 1 I 7 2 .Th, glory ofth, great couifel and work,! of God appears inChp, 11 a 3 3 Ale

The Contents. 3 All the good from God in order to Eternal Life is fro* Chi ,i fi. 11.9 q. 7 he.gl: ry of the Father is wonderful in Chrgli ix this,, that by him hee attains unto his greatei defign us making the world, and preferving the world. 120 3 hat defign. ib. 5 All the fervices and proffer of Gods EleEl cane to him through C brifi. 121 Chru t wonderful in his Humiliating: 122 The fir i wonder in his humiliation is, that all the flus of the -Fled fhould bee laid upon Chrift. 122 A fecond, That hee that was fo high, fhould bee brought fó low for the fn of snap. 123, A third, Chrifi is wonderful in his humiliation) in that bee fuffered in his foul. A fourth wonder in Chrifis humiliation is, that hee fhould fuffer fo much from his Father. 126 A fifth, In that God doth not fpare him at all, but is the exe= cutioner himfelf. 127 .r4 fixth wonder of Chrifts humiliation is, that God fhould leave him. 128 A feventh, Though Chrift fore-faw his fuffering ", yet that bee fhould willingly undergo it. 128 An eighth, That this fhould bee the way of Paving men. 129 life of Trial, whether Chrifi bee revealed to tit. 131 A ninth wonder in Chrifis humiliation is this, that God the Father fhould bee pleafed with all this. 232 A tenth is, the efficacy of his humiliation is a wonder. 133 4n eleventh, (brills humiliation takes away the venom of all the Saints fisf ferings. ib. A twelfth, Chrifi fief as- a common perfon. ib. Ashirt eenth, ano :her wonder is, that by fuch a way of humi- liation (brift entred into his glory. 134 4 f ourteenth , (Prigs humiliation was a molt wonderful ar- gument of Gods hatred offin. 23 5 C hrißs fuf e, flog, a pattern o f Self- denial. kb. Chrifi

The Contents, Chrift wonderful in his Conquejts; what did h>e conquer, an- fwered. 16 Chri/l' conquered death by dying. I'.7 Chri(l conquered in his own power. ib. Ghrifl conquered as a common perfon. 138 Chrift wonderful in his refurreetion. 1393t° i 44 Ghrifl wonderful in his afcenfion. 145 And fitting at the righ; hand of his Father. 144 Chrift wonderful in his coming to judgement. 145 Chrift wonderful in his working towards his Saints, and in their high efteem of him. 146 In Heaven Chrifi (hall bee wondred at for ever. i 11 Application. 1 Chrift bat little known in the world. 15.0 2 How vile a thing is it to prefer a filthy lull before Christ ? 151 3 It difcovers the mifery of maan.bçinde t'o bee exceeding great. 154 4 Renee then 4 beleevers have exceeding caufe of rejoycing, in hearing of what Chrift is, what a wonderful Saviour they have. 156 God bath exceedingly honoured Beleevers. ib. Jefus Chri/t a full Ob jeEl for their fouls re/t. 156, 157 God Both intend wonderful things for the Faints. z 58, to 163 The reafon that Chrtftians are fo empty in their lPirits and con - verfations, is, becaufethey know fo little of the c.24yflery of the Gofpel. 164 Duty of Chriftians to hold out'the wonderful glory of Ch'i/t in their converfations. 166 If Chri.fí bee wonderful here, every one that hears of C hrift fhould thiokit a dreadful thing to mifs of Chri/t. 167 La", Let us long for the time when 7efu4 Ghrifl (hall appear in all his glory. 168, to the end:

Mfß9.WA.MtAAW.M>::4AQb ' N ,- RN V, rioricVmx014Triqrrioirriuricri'VIVVIPPrior TYVerr-V The Firít SERMON ON The Nature of god. E lafl day, you may remember, wee opened` that Point of the condition that men are in that live without a God in the world; It is evil to bee without bread, without friends, without outward comforts; how great an evil then to bee without a God in the world ? and who they were that did live without a God in the world, that knew him not, that had no interefl in him , and the like ; and then was promi fed Therefore feeing there are fa many poor wretched creatures , fo many Families that live without a God in the world, that know nothing of him, and live as if they expe&fed nothing from him and fear no evil to come from him at all; therefore wee promifed to labour to fet forth before you fome what of God that might help you to know him , to Phew you what bee is : And to that end turn to that Scripture , Pat. i48. part of the i 3. verfe. For hia Name alone is excellent. T His Pf èlm is a Pfalm of praife , praifing of Cod for all the glorious rnanifeaations of himfelf in his great B Works, Text,

Doa,a't< On the Nature of God. Works, and calling upon all creatures to praife him, be- caufe bee is glorious in every creature ; but the Pfalmit refs not in this in praising God for the glory of him that appears in the creatures, but bee rife s higher, and takes in- deed the rife from thence to praife and biefs God for what these is in himfelf, above that which doth appear in any creature. For fo it is , clear, that to this the Pfalmifl Both arife in my Text , Let them praife the name of the Lord : fir his name alone is excellent, his glory is above the Earth and Heaven. The. Earth and Heaven , and all crea- tures therein, are called to praife Gods name , and David praifes the name of God for what appeared there , but faith hee , Praife the Lord : for his Name alone is excel- lent and hisglory is above the Earth and Heaven. His Name the Name of God is either taken for God hi s- felf, or for the manifeflatiàn of God; often in Scripture for God himfelf , as, The Name of the Lord is a flrong Tower , the righteous run unto it, and are fafe ; that is, God himfelf, Flee is the flrength and Tower , hee is the ob ;ms& of the truth of his people ; and fo other Scriptures ; or otherwife, that whereby God may bee known ; His Name is great in Ifrael : And here we are to underftand both; for his Name alone is excellent , that is, God himfelf is excellent alone, the Name of him of him alone, is high, is lifted up , is excellent ; and that wee are to underftand by the Name of God here, God himfelf; as well as his Manifefiations, ap- pears in the words at the end of the verfe, His glory is a- kove:the earth and heaven. Now Gods mantfelfatton is ei- th.er in heaven or earth. But there is a further glory of Çod tharis in himfelf , that is beyond all that is , or can bee manifefied in ,. or to any creature ; fo that from the words thus opened , there are thefe tWo dtx rinal Points one(' wil but only touch it)is raifed from the connexion of the words with theformer, and the,other,that is, the fub- Hance of the Text, that wee !hall abide a . while up- The fiat is this , rho a grads gars iá .vet fat i ed with

On the Nature of God. 3 with praifing God onely for his works, but rifes higher to Arai fe him , and e fieciaily to praife him for himfeif fir thait that it fees to himfelf. I fay, a gracious ,heart cloth not Rick in the Works of God; nor rs it onely inlarged rapraife God for what it fees in Gods works, but it will rife higher than all the works of God, andprarfe him efpeci ally for that it fees in himfeif; Thy felf O Lord is excellent the glory that is an rhy feif, it is above the earth , and above the heaven. While wee praife God for what wee fee in his works, our thoughts and hearts are limited ; for Gods manifef 'tations of himfeif are finite, and fo there is not that fpacioufnefs that a gracious heart delires to let our its feif in : but when it can rife up tar God himfeif , and look at the infinite excellency that there is in himfeif above all that loth appear in his works, then the heart inlarged with grace can expatiate it feif to the otter- moll, and that is that which dash delight him, then is a gra- cious heart indeed in its, own element , when it is expatia- ting it felf even in God him -feif. And further God in fettinb himfeif before the foul in way of Covenant, hee doth not onely tell thofe that hee jcr.3 7.33 hikes, into Covenant, that bee will do fuch and Inch things 32.39. for them , but hee would have them to clofe with himfeif , Za 1 will bee your God. The Lord told Abraham that hee G,zek,7l.2' would bee his exceeding great reward , but that would GCn,75. I. not fatisfie Abraham, what wilt thou give *ee ? having an Vcrf.2 eye to Chria, and the enjoyment of God in him ; fo let God fay that hee wilt do never Inch things for a gracious heart, that is not enough, except God himfeif bee the por- tion of the foul , the foul cannot bee fatisfied with any thing:that God loth; if God fhould fay to one whole heart he bath inlarged with grace , I will give thee all the world to pofefs, thou (halt have all the glory, all the pomp, all the fweetnefs, all the comforts in the world; nay more than that, I will make ten, thoufand worlds more, and give thee them all, and they lhall have all of them more excellency than this prefent worldhath; why all this would not fatisfie B 3 a heart

On the Nature of Gad. a heart inlarged with grace for the portion of it, though a fuch a one fees its felf unworthy of the lea{} crum of bread, yet it cannot bee fatisfied with all the world , what then will fatisfie him? onely God himfelf, fir fo God propounds F'fa7.16,50 himfelf unto his people in way of Covenant, I will beethy God, I will bee your portion; And upon this, thofe that are in Covenant with him , though they do rejoyce to fee God manifefting himfelf in all his Names , they biefs God for the beholding fo much as they do of him in his works ; but the thing that their hearts are moll upon , is God him- (elf, the excellency that there is in God above all his works. And as it is in praifing God,fo affair is in ocher workings of theheart towards God,as nowgrace doth not love God fo much for what God gives to ir, as for what God is himfelf; that is the difference between true fanctifying grace, and common grace; common gracemay make mee love God for what I receive from him, or for what I hope to receive from him; but fanaifying grace makes mee. to love God for'what is in himfelf , more than for what I receive from him, or expeA to receive ; and fo there may bee the fear of God for fome works of God , when God doth manifetl his power and dreadfulnefs in his works , in thundring or lightening, then the heart of a finner may fear God, though there bee no grace; but nowwhere there is grace , fuch a one fears God more, becaufe of that excellency bee fees in God himfelf, than from any dreadful works of God; and this would bee a good rule to try your feives by : You fay you fear God,why ? if you fear God, if it bee the right fear of God, you will fear God more for what you fee in God himfelf, than for any works of God, thanfor any works of his judgements, or rhreatnings, and the like And to in the &fires of the heart after God, why, where the heart is gra- cious it works after God for himfelf , and not for his gifts; It is an argument of a falfe love a whorish love, for the wife ro love her husband for thatihee shall have by him, ;std not to love his perfon more a Md. fo it is a Sign- of a bafe-

On the Nature of God. bafe flavith fpirit for a childe to love his father becaufe hee- gives him meat and drink, and cloaths, and will leave him an in'ieritance , and nor rather to love the very perfoi of his Father; fothe heart is but falfe with God that loves God, and that delires after God, more for any thing that God loth, than for what God is ; and as thefe workings of heart, love, and fear , and delìre, are more in refpea of God himfelf, than of his works; fo praifes of God, and de- lighting in God , where it is from true grace , it is more from what the foul fees in God, than from.the manifetta- tion of all the glory of God in.all -his works , for, Praife the Name of the L,rd-, For his Name is excellent, his glory is above the earth and heaven (but wee !hall !et this pal's.) The main Point in the Text which wee are to pitch on is this, That God is a moll excellent being above all things. This is the work that now I have to do, to endeavour to prefent God in the excellency of his being to you, onely you mutt by way of caution know before wee do begin, That, God dwells in that light that is unapproachable i. Tim. 6x6. That-it is but little that wee do, or can know of Gdd. And before wee begin to fet forth the excellency'bf Gods being to - you , you mutt know, that there is infinitely more than either the tongue of Manor Angel can.exprefs; when wee have done all wee can; there is more in God that is beyondwhat wee can fay , or Angels could preach unto you; I fay, more than theglorious light of the Sun is more thana Little glittering of a gloe -worm in the night, more than all the Sea is beyond, and above a- fpoonful,. a drop of water. And further by way of Caution , you mull know this, that iris impof ble to fet before yow the excellency of Gods being, and yet to Beak fo as every thing Jhonld. bee plain to every one.. Many things in the opening of Gods Nature to you ,, mutt needs have force difficulty in them, becaufe the fubjea that wee are fpeaking of , is fohigh above us ; efpecially it muff needs bee difficult to untclean fpicits , to fpirizs that have. B 3, ad i

on ths Nature of Cod. .- alwayes been groveling below in the dirt, to droufie fpirits that think nothing to bee excellent , but only to eat and drink, and fatistïe their fleib ; when they hear the excel-. lency of Gods Being let out unto them, it mull needs bee an argument above their reach ; it cannot bee expe;Iecd that it is potfible to fpeak fo as their hearts ihowld clofe with what is faid,to apprehend it. But howfoever wee do not know what God may do in going along with his word, how hee may come by his Spirit even to thofe that are of the we akefd capacity ; therefore I (hall endeavour to do that that is my work,that is, to Phew you fomewhat of God, what an excellent being hee is, and fo leave the work of the Spirit of God to himfelf, to make known thofe things that (ball bee propounded , and to fettle them upon your hearts. Wherefore then God is are excellent being above all things. Firia, Pee es, and there is none elfe be des him. The truth is, wee can fcarce fay that any thing is but God Exod. 3.14. When God came toMafes to fend him to Pharaoh, and Mofeswould know the Name of God,hee laid him fay, I am that I am; I.am path fent mee; and God only defcribes him- felf thus unto Mofes, I am, I am a being; and fo the name Jehovah is a name proper to God , that fignifies Gods be-. ing: Nov might Mofes fay , Lord,is this a name that will dif inguith thee from any thing elfe , to fay,/ am ? cannot any man fay fo, Iam? but yet God gives this name of his, as his proper name meerly , I am a being , and I am that being that I am ; and that is alt the name God would tell Mofes , when Mofes did delire to know fo much of him, in7Sy y and how hee might exprefs him that did fend him, I am that lam i Vt bareditare For indeed Gods being it is that that is proper, and all fteiam id quod  other creatures in companion of this God, have but a fha- conicsmdence dow of being therefore in Prov.8. sm. faith Wifdome comes rrv. there (that is Gódlinefs)Icaufe to inherit fubffamce,the wards art tr-anílated by theLearnecl,dlsat which is Grace carries'ro ej/'eutia,fub- God, and fo by Grace tieing ex=iled to God, wee comae 10 fiantia. in

On the Nature of God. inherit that which is , as if all the while wee inherited any thing in the world, wee did not inherit that which is. God himfelf properly is ; So in 1 fa. q.5 .516. I am Jehovah, and there is none elfe betides mee.There is nothing that bath a be- ing betides mee (that is) not fuch a being,as we iha.l further open , yea and in comparifon no being ; therefore in lfa.4o. i 5,17. Wee have a nand excellent expretfion of the ex- cellency of Gods being in comparifon of all other things, All the Nations of the world they are as the drop of the bucket, and as the fmall daft of the ballance in comparifon of God, Tea they are all nothing, left than nothing? What an expref- fion°is.here ; take all the Nations of theavorld , pur them all together , they are all but as the drop of the bucker, that you (ball fee hang a little at the bottom.: , but as a little dull of the ballance; how foon may you take your finger , and wipe off the drop of the bucket? why fo even all Nations of the world may as foon perith in refpeol of God; yea as if the Holy Gho(l had faid too much when hee compared the Nations of the world. to Goad (as if hee fhould fay) what, did I fay they were as the drop of the bucket, and as the fmall dull in the ballance? nay, they are nothing at all ; nay,and I mull go lower, they are lefs than nothing. And thus you fee the Name of God is alone ex- cellent , becaufe indeed bee is fch a being,as in compari- , fern of him there isliothing that is worthy of the name of a being. That 4o. of the Prophecie of Ifaiah , when you come home, it will bee -a good Chapter to read in your Families, to fet out the greatnefs of God , for that is the work wee ate about to (hew, you what a God you have to deal withal! in all your wayes , the. Nance of . God: is ex. cellent Read that Chapter , and' you will finde Gods Name fet out as excellent indeed there. But that is the: firth In the fecond- place , God, bee i.ì.ß »prefent being, I am ., faith bee, that is, God hies hinafelf, that infinite being +of himfelf altogether, - thhre:is no fuccellion at all in the being of Clad, as t is inter matures , th creature an<

On the Nature of God. ino}!es but little -of its own being ; I befeech you confider the difference between God and the creature in this, when (I fay)heeis a-prefent being, that is fet forth in the words I am; I fay the creature injoyes but very little of its own be-- ing;why,becaufe whatfoever is pafl,it cannot injoy,andwhat- foever is to come it injoyes not ; now all that it Both inoy of it felf, it is only what it bath at an inilant, this prefent irrllanr what it hath,that it may be faid to be ; but now with God there is nothing pall , there is nothing to come ; there is nothing pafl,I fay,in refpe& of Gods beeing, there is no- thing to come,but his beefing is alwayes prefent,he alwayes faith, l am; therefore Chrill fpeaking of his Divine Nature, in 3ahn 8.58. faith bee, Before Abraham was, lam; Chrift i5ìv AC;axec ` doth not fay, 1 was before 4braham was, no, but before Ytiewai, Abraham was, I am. Certainly this had been no good English to have fpoken of any creature ; If any man íhovld fay thus, Before fuch a thing was, l am ; if any An- gel should fay fo , this were no proper fpeech ; but Chrifl faith fo, Before Abraham was, I am, becaufe Chrifl in re- gard of his Divine Nature bath no fucceffion of beeing at all ; wee cannot fay that God bath fo many years added to him lince the world began , God was as eternal before the world was, as bee is now, or ever íhall bee ; it cannot bee faid that bee was, nor will bee, but alwayes it may be Paid l am ; I am, was, and will bee, the difference of time, it is in refpec' of the creature , not in refpea of God , and that is the reafon of thofe phrafes in Scripture, That a s pet g thoufand years with God are Ns one day, and one day as a thoufand years ; There is no difference of time with God at all : And that is the fecond thing, therefore bee alone is excellent. Thirdly , This beeing of God it is is all places. His ex- cellency it is every where throughout the world , and that, firff, Not virtually only, God is not in every place onely Feter,pnefenter virtually by his power, that is, bee works in every place,but Deus bic 67. bee is in every place effentially.Secondly,God ,snot in every ubiquepotexter place bJ motion, from one place t$ another, and fogradxally ois in

On the Nature of God. í 9 in all places but God is every moment in every place. Third! y,God is not in every ¡lace to fill heaven and earth,that Dew eft nutlibi is, one part in one place , and another in another , as a inclufve, fed u.. great thing that fills fuch a room , one part is in one pl ace, bique feasnd, and another is in another; but God fills heaven and exfttxtiam. earth, that is,all of God is every where, all that God is, is in every place : Yea further, God is as much beyond every Centrum ail- place, as hee is in every place ; hee is as much beyond the ; tttiarnill bi circumference of the heavens , and the earth, as hee is in them ; yea if God lhould make ten thoufand worlds more , hee would fill all thofe as well as hee doth this, without any motion at all , hee would not move from one place to another to fill up ten thoufand worlds (if there were fo many new ones made) but in the fame in Rant in which they were all made,that immenfe being of his would fill up all. Surely God is a molt excellent Being then above all other things whatfoever. Fourthly (for I intend but meerly to prefent the chief things of the excellency of God before you , and not to 'land handling of thefe at large, for every one of them might require a large tract }ate , but now onely to prefent before you what a God it is that you have to deal with) God is a Being that is All fasi cient in ha mfel f ; Hee l }ands in no need of any creature ; in AEls 17. aj, verfe. Hee hath need of nothing, of none of us , bee bath enough within himfelf;before the world was,God was as bleíl'ed in himfelf as now hee is ; there can bee nothing added to him, there is fuch an excellency even inGods being its felf,that there can be nothing added to him; wee are poor creatures,that fland in need of a thoufand things continually, the air to breathe in,the earth to bear us, fire to warm us, cloaths to cover us, meat and drink, a thoufand things; wee fland in need of the meaneft creature, and if God should take away the ufe of force mean contemptible creature, our lives would bee mademiferable to us ; but that is the excellency of Gods being that hee bath need of nothing, hee bath all within himlelf, all the creatures in heaven and earth , cannot C acide

10 on the Nature of God. adde tohim ; no if there were ten thoufand worlds more, although God did poffefs them all, yet they would not adde one whit unto what is in God himfeif; therefore though the God hath an, Lord bath made the heaven and earth, and all things there - attrab and in, yet wee mull not think that God is ever a whit the bet- glattributed ter for there things, or hath the more glory; bee had-as. glory,his attri- buted. glory is much glory and bleffednefs in himfelf, as now hee bath, or augmented or can have when all the Angels and Saints thall bee eter- dimini(hed by natty blefCing God in heaven , yet. they can adde nothing . mans obedience to Gods glor Wee fa the Sun is a glorious creature,. 'or difobedi- y therefore but doth that adde any light to the. Sun ? fo for Saints and finnersare Angels to be praifing and blefling God, what doth that Paid to rob adde to Gcd ? And in this the Name of God is excellent. God oÉ his glo 5 But further, in the fifth place, His Name alone is ex ry,and Saints to give him etory; cellent an this thing , that his excellency is univerf al,. that is, but his efl;ntial all excellencies that are in all creatures in heaven and glory cannot earth, they are all in him virtually, and eminently , hee . bee increafcd or dimiai(hed. bath them all in his own being, Pl f a94 , Shall not hee that made the ear hear , bee that formed the eye fhall not hee fee? the argument there will confirm this to us, that what- foever is in the creature that bath any excellency in it, that excellency is in God in an eminent way ; the creature, one bath, one drop of excellency, and another bath another drop of excellency in it , and fo a third a third, every creature hath its particular excellency in it , but God . is an univerfal good, all excellencies in all creatures are in Gcd, all beauty , all comfort, all goodnefs , whatfoever bath any lovelinefs or defireablenefs in it , I fay it is all in,God , and I know not any one confideration that will help us more to underaand God while 'wee are here in the fleth than this, for in regard Of our weaknefs , wee can know little or nothing of God,but by looking into the creaL Dure, and fo rifing from them. Now then when wee come to look upon the creatures,., and wee fee an excellency in one creature, and another in another , Now if wee can conceive as it were the qu.irr- teffence of all_ thefe excellencies drawn oat , and eon ceive_

On the Nature of God. ceive a being that bath all thefe together in him, this being is an excellent being indeed ; this would make us to look upon God above the creature when wee look upon every thing that is good in the creature to bee in God himfelf, why then what ever the creature bath to draw the heart, why that the foul faith is in God; and indeed this one con fideration of God , and the prefenting of God to the foul in this manner,is a fpecial work of Gods converting a foul to himfelf ; when I fay, the Lord intends to draw a foul to himfelf, to have the heart that was let our after creature-. comforts now to clofe with himfelf, and choofe himfelf for his portion, the Lord doth fhew this to the foul : Soul what wouldeft thou have, thou wouldef} have this comfort, and the other comfort to delight and content thee ; Know there can bee nothing in any creature that thou feefl , but thou mayefl have it in mee. Now this indeed wee cannot by fenfe fee, the comforts of the creature are fenfibly before us, and wee fee them by our fenfes; but now God is above our fente , God bee is above our reafon , and there muí+ bee faith to clofe with him; but now when God would convert a foul to himfelf , hee doth thew himfelf in fuch a way to the foul, as the foul doth fee that there is all good in him that there is in the creature , and-that it is in God in a more fatisfying and eminent manner. Certainly, whatfoever there is in the effeE} it mull needs be in the caufes; now as all effeSts are to be refolved into the caufes fo all caufes are to bee refolved into this excellent being that is the firft caufe of all things ; for thefe creaures that are effedts , ehey have other caufes of them , yet thofe caufes are effed}s of force higher caufes, at length wee muff come to the firfl caufe , and all mull bee refolved into that ; nay all excellencies in the creature are more in God , than the excellency of the effeL t is in its caufes; for the caufes when an effect} is refolved into them, the caufes if they bee not united to produce fuch an effet, they cannot do immediately that thing that the effeft could do ; but now all excellency is fo in God , as look C a, what

z On the Nature of God. what power any creature hath , or what thing it can do by any excellency it bath, that God can do ; look what com- fort it can bring by any good it hath in it , the fame com- fort God can bring ; fo that all is to bee refolved into God; not that God bath all formally in him, as fire , air , meat, and drink , but what good there is here , what excellency there is here , it is eminently in God, that is, God is able to do of himfelf by his own being , whatfoever any crea- ture is able to do, though all the creatures in the world lhould bee annihilated (taken away) and thou onely let live, God by his immediate- power is able to let out to thee all thofe variety of comforts that all the creatures the world had before could do : Now when wee can finde all made up in God (as we fay fometimes,that in fome one good difh, there is all di-Ihes made up ( that is but a funi- litude) but here -it is really that whatfoever any childe of God lofes in the creature , fuch a one can finde it to bee made up in God) Indeed this is the art and skill of Re- ligion : Godlinefs doth teach this art and skill, to make up whatfoever is wanting in a creature, in God himfelf , and that is the chief ground of the fatisfaaion and content- ment of a gracious heart in the want of creature- comforts; and becaufe the men of the world have no skill in this myftery , they think it a meer notion , a conceit of men , they are not able to apprehend any reallity in k, therefore it, is that they vex and fret fo much when they want creature - comforts , for they know not whither ro go to make them up in any other being : But the Saints know that all is in God -, all excellency- in all creatures is in God,, therefore when you look thus upon God, as having all good that all creatures have , and that in himfelf ; and when you comeetbus to God as fuch a being fo much above all creatures , then you have in fome meafure a right ap- pxehenfion of God : And that is the- fifth thing. 6 But fixthly, 'The Name of God is excellent ;above all: For not onely all excellencies in the Creature are in' him; btie all thole varieties of excellencies that are ¡camera up -and down

On the Nature of Gad. 13 down feverally in Creatures, are united into one excellen- cy in him; for a water may have the quinteffence of many herbs in it ; there are many things in the water at that time; though but one drop of water, yet there are many things in it: So there is fuch an union of all excellencies in God, that I fay it is but one in God; there is an indivifible . union of all variety : Things that arevarious in the Crea- ture, they are all united in one in God, that muff needs be a glorious excellency indeed. If one man had all the beau- ty and flrength, and all the wifdome that all the men in the world ever had, or have, and united into one , what >.. beauty, what farength, what wifdome would that one man have ! now it is fo in God that all beauty, and wifdome, and flrength, are united into one excellency, fo that God he is one otherwife than any other Creature can be-one; o- ther Creatures may bee made one by compofition, but now God hee is not one by the union of many things together ; for there is but one thing in God, God is but one, there is a variety, as wee conceive, as the Sun when it fhines upon different g!alíes, red, or blew, or yellow, it bath a variety, I but all this is but orle Sun,fo all the-attributes of God that we fpeak divers turns of, thefe are the feveral manifeflati- ons of that one excellency that there is in God, all united into one; therefore -by this the Saints cometo be-the more happy, for they may not onely enjoy alt'the good that there is in the Creature, but injoy it all in one, and wee fay, the ilronger is a thing, the more it is united ; now in God all good whatfoever is united in one, all good in the-Creature,. yea and all good in himfelf, that is, all his attributes ; fa you mull conceive of God; onely the manifeflation is di- vers; and therefore you mull not conceive that there is any one thing in him more than another; yeti may not conceive of God, as if there were more mercy than juflice, or more juflice than mercy, or more of either of thefe; than there . is of truth, wifdome, and holinefs :Indeed' God may mani- felhhimfeif unto -the Creature, more-in one, than in rheo' tilt; bitt as they are in his own beeing-ti ey are not, onely C . 3. awe

On the Mature of God. one as much as the other, but they are all but one thing, onely feveral manifeirations, as but one Sun that hath di- vers refledtiens by divers giaffes; fo all Gods attributes are but one excelfency that is in him; therefore his Naine is ex- cellent above all things) becaufe bee is but one God in this, manner. 7 Further, Not onely all good.and excellency is in God, 'iv all pofblegood, )that can poffibly bee imagined (as we know tharthe power of God that: made the world, could make thoufands of worlds) all this is in him, and infinitely in him. When wee do freak of any thing to bee in God, wee mini be fure that we do not limit our thoughts, as when we fpeak of God to bee a great God, do not limit ir, bee is great , but infinitely fo; when wee fpeak of his , wifdome, hee is wife, but infinitely wife,. and fo of his holinefs, and juflice, and truth, and knowledge; all mutt bee lookt upon with- out any bounds whatfoever; in the Creature there are fuch and fuch things, but they are all limited by their caufes, but God having no caufes at all to limit him, therefore hee is infinite, whatfoever is in him it is infinitely in him, whatfo- `ever is in him, is not onely infinite in the kinde, as there is all thewifdome and holinefs that can bee; but I fay, it is abfolutely infinite; as it is in him , it is fo infinite, that there is no kinde of being but is included within it; fpeak but any one thing of God, I fay, it is not onely infinite in the kinde, but fo as it includes whatfoever bath teeing, in the infinite Ocean of beeing that is in himfelf; wee are very ready when wee look upon God to have limited thoughts, and therein wee bring bin down to the Creature; this is the very reafon why God. cloth hate Images fo much as hee Both, becaufe that Images do make a kinde of a re- prefentation of him, as though hee were finite; as Papif{s, they tell us they think not that fuch an Image is God, I, but being put in mind of God by fuch an Image, there is a kinde of limiting the infinitenefs that is inGod; and therefore God hates it, and will not have that infinite ex- cellency of his tobee repr fesated by any Image whatfoe ever;

©n the Nature of God. ever; whenfoever thou thinkeft of God, or fpeakeft of God, do not onely compare him with that which is in the Crea- ture, but when thou haft made thy comparifon, let thy thoughts bee infinitely above it; there is no one attribute of God doth help us more to underftand what God is, than when wee conceive him to be infinite in all that hee is or bath. 8 Yea and further, All the good that there' is in God, and excellency, it is eternally in him ; it may bee fuch a Creature bath an excellency, but how long bath it had it ? it was not long before but it was nothing: but God hath been what hee hath been (if wee may fpeak fo) bee bath been eternally; now that is a mighty fwallowing confidera- tion; the confederation of eternity; as a man that is an Ac- countant, if hee writes: a figure of one, add but fax ciphers twit, and it is ten hundred thoufand, now if hee fhoutd be adding and adding all his life time; yea if hee fhould have lived from the beginning of the world to have added to the figure of one , what an infinite fumme would this bee ! but it is nothing to eternity; either if you Look back to eternity it is nothing, or if you look forward to eternity, it is no- thing; (the Saints indeed fhall live eternally in refpea of that which is to come, the fouls and bodies of the Saints (hall bee eternally for time to come with God, and the fouls and bodies of the ungodly (hall bee eternally in Hell) Now all the excellency that there is in God, is eternally in God, which way foever you look. 9 Further, Not encl.', eternally, kw immutably In hi m; and therefore his name is alone excellent, it is immutable, that is, God hath fuch an infinite excellency, that it is impof- fable that hee can bee better, or other than bee. is; if God fhould bee otherwife than bee is, hee would inftantly ceafe to bee a God; the beeing of God bath that excellency in it,., that there can bee no addition, no fubftration, add any thing to him, and you deftroy him, take any thing from, him, and you deftroy his beefing, alter any thing in him, and hee ceafes tobee God; fo the. Scripture. faith, with him thfrc

16 On the Nature of God. larn,i.i7. There is no lhadow of change. Indeed there' is a change in the creature, but nothing at all in God ; as if you bring a peece of wax to the Sun it melts it, and clay,it hardens it, here is a different effe &; of the Sun , but the Sun is the fame ;; fo bring the creature in one difpofition to God, and the love of God , and delight of God is in it ; bring the creature in another difpofition to God , and the wreath of God is upon it, yet God is the fame, only the variety is in the creature. And therefore his Name alone is excellent, and the creature, whatfoever excellence it hath, it changes up and down : As there is no fhadow of change with God, fo no fhadow of confiancy in the creature. io Further in the next place, All thefe things aEeeffen- Aurequid eft tially in God; whatfoever is in God, it is his being, its God u veo eft Dens himfelf : This one thing would much help you to under - ftand the Nature of God, that whatfoever can bee truly faid of God, it is God himfelf ; as thus , Gods wifdome is God himfelf ; Gods mercy is God himfelf ; Gods power is God himfelf : it is not fo in the creature , a mans wifdome is not a mans being , they are feparable , one may bee fe- parated from the other ; but Gods wifdome is Gods be,n ; a mans power and flrength is not his beeing , but Gods is, fo a mans mercy and goodnefs is not his beeing , but Gods is, and therefore (as before) thefe things that are varioufly conceived by us , they are not onely one in God , but his verybeeing , and this doth mightily adde to the glory of God, that whatfoever is in God, it is the very effence and beeing of God himfelf : There things that wee fpeak of God (as I told you) becaufe God is fo infinitly above us, it is very hard to make them plain to every underflanding; and no marvel , becaufe wee are fallen fo far from him ; and as I have gone along, I fear that a great many are ready to think, Lord what are thefe things,wee cannot ap- prehend them ; why then go thy wayes home and bee humbled for that great fall of mankmde , Oh how far is man fallen by his fin ? wee fee now why God dwells in the thick, clod and darkxefs : Oh how far am I fallen cfo r

on the Nature of God. God ? for God made man at fiat alale to know him ; cer- tainly Adam did know all thefe things perfectly : it was the happiness of Adams in his firft creation to bee able to look upon the face'of God, and know what fuch things as thefe meant; but now liince our fall, wee are Paid not onely to bee in the dark, but darknefs it felf ; and therefore it is Ephl.s. but very little that wee can know of God ; wee have fuch a fight of God, as a poor man that lives all his dayes in a Dungeon , if hee fhould have one day a little crevife opened, where a little beam of the Sun fhould Thine , cer- tainly bee would ( +and and admire at it, if hee never faw it before, but how little would that man know of the nature of the Sun that had but a little crevife opened for a beam to Chine in a little time ? Truly all that ever the Minifters of God can tell you, or if God fhould fend his Angels to preach to open the Nature of God to you , it can bee no other but a little glimmering. But I hope if you bend your mindes you may know fo much as to make you delire after the knowledge of him; for if there bee no other effect than this, et it will bee worth the while to make you to fee that you do not know God ; and therefore your thoughts not £eing thus of God, as I have fpoken, the truth is, you have made God unto your felves but as an Idol ( for if wee con- ceive otherwife of God than hee is , wee do but make him an Idol to our (elves), now, Oh that it might have but this effete at leaft (this that I have faid, with force few other things that are to bee fpoken) to caufe men and women to . humble themfelves before God for want of the knowledge of God, and to bee crying to God , that bee would bee pleafed to make himfelf known unto them in another way than they have known him , that fo when they come to worfhip God , they may bee able to look upon him in ano- ther way than they have done : And therefore I befeech you, bee not difcouraged, to think, I thall never know thefe things, if God be thus, I fhall never know what God is bee not dïfcouraged, for this God hee is able to com- mtiunicate himfelf beyond that way that any creature is able ?1 to

on the Natiyre e God.. to communicate its felf, God can let out himfelf to any creature as much as bee pleafes , and it is no matter whe- ther the creature bee capable or no , the Lord can make iz capable;attd therefore bee not difeouraged becaufe of thy gveaknefs but if thou in the uprightnefs of thy heart doeï+. feek to God, and doefl defire to know him. above all things,. If then fearchef after tbeknewfedge of God a.c after flyer, thou (halt come; to know God more than ever thou diddefl;, and certainly to have hut a few glimpfes of this infinite ftrl} being of alLthings, it is a kinde of infinite fatisfa&ion unto the fouls of the fervents of God , and though at firWW they finde it hard to know God, yet by feekii g long after the knowledge of him, they have found that knowledge of God that they would not bee without for ten thoufand' thoufand worlds ; its only the rational creature that is able to know any thing of God at all , and this is a great part of that worfhip and homage you owe to God , that you thould know himn, and fo, that you might honour him as a God , that you might glorifie hint as a God oh íny, brethren, how would people live, had they but the real fight of fuch a God with whom they have to deal in all their wayes ? when wee put you upon the. fearching, to know what God is, wee put you not upon the . fearching to get notions, to difcourfe of : I confefs in the rght knowledge of the infinite firti being of all things,. there are moil excellent notions to bee learned but that that I endeavour to put you onto, is this that you might fearch to know this God to the end that you might fear- him, titld choofe him to bee your portion , that you: might love him and ferve him , and bleífed is that foul that fl,all` thus 1 ;ow Lipp,.