GOD is a SPIRIT. to Of the Knowledge of GOD.

GOD is a SPIRIT.

Quest. IV. WHat is God?

Resp. God is a Spirit. 2. The Thing expressed. Ioh. 4.24. God is a Spirit. God is essentia spiritualissima, Zanchy.

Quest. What do you mean when you say God is a Spirit?

Resp. By Spirit, I mean, God is an Immaterial Substance, of a pure, subtil, unmixed Essence, not compounded of Body and Soul, without all Extension of Parts. The Body is a dreggish Thing; The more Spiritual God's Essence is, the more Noble and Excellent. The Spirits are the more refined part of the Wine.

Quest. Wherein doth God differ from other Spirits?

1. The Angels are Spirits.

Resp. We must distinguish of Spirits. 1. The Angels are created, God is a Spirit uncreate. 2. The Angels are Spirits, but are finate, and capable of being annihilated. The same Power which made them is able to reduce them to their first Nothing: but God is an infinite Spirit. 3. The Angels are confined Spirits, they cannot be in duobus locis simul, they are confined to a place: but God is an immense Spirit, and cannot be confined, being in all places at once. 4. The Angels, though they are Spirits, yet they are but ministring Spirits, Hebr. 1.14. Though they are Spirits, yet they are Servants. God is [gap], a Super-excellent Spirit, the Father of Spirits, Hebr. 12.9.

2. The Soul is a Spirit. Eccles. 12.7. The Spirit shall return unto God that gave it.

Quest. How doth God, being a Spirit, differ from the Soul?

Servetus and Osiander thought, That the Soul being infused, did convey into Man the very Spirit and Substance of God; an absurd Opinion: for the Essence of God is incommunicable.

Resp. Therefore, when it is said the Soul is a Spirit, it is meant, God hath made it intelligible, and hath stamped upon it his Likeness, not his Essence.

Quest. But is it not said, That we are made Partakers of the Divine Nature?

Resp. By Divine Nature there, is meant Divine Qualities, 2 Pet. 1.4. We are made Partakers of the Divine Nature, not by Identity or Union with the Divine Essence, but by a transformation into the Divine Likeness. Thus you see how God differs from other Spirits, Angels, and Souls of Men. He is a Spirit of transcendent Excellency, the Father of Spirits.

Object. Against this Vorstius and the Anthropomorthites object, That in Scripture an Humane Shape and Figure is given to God; he is said to have Eyes and Hands?

Resp. It is contrary to the Nature of a Spirit to have a Corporeal Substance; Luke 24.[gap]9. Handle me, and see me, for a Spirit hath not Flesh and Bones as ye see me have. Bodily Members are ascribed to God, not properly, but metaphorically, and in a borrowed sence; he is only set out to our Capacity: By the right Hand of the Lord is meant his Power; by the Eyes of the Lord are meant his Wisdom. Now that God is a Spirit, and is not capable of Bodily Shape or Substance, probatur. 1. A Body is visible, but God is invisible, Therefore he is a Spirit, 1 Tim. 6.16. whom no man hath seen, nor can see, not by an Eye of sence. 2. A Body is terminated, can be but in one place at once; but God is ubique, in all places at once, Therefore he is a Spirit, Psal. 139.7, 8. God's Center is every where, and his Circumference is no where . 3. A Body being compounded of integral Parts, may be dissolved; Quicquid divisibile est corruptibile, but the God-head is not capable of dissolution; he can have no End from whom all things have their Beginning. So that it clearly appears God is a Spirit, which adds to the Perfection of his Nature.

Use 1. If God be a Spirit, then he is impassible; he is not capable of being hurt. Wicked Men may set up their Banners, and bend their Forces against God, they are said [gap], to fight against God, Acts 5.39. But what will this fighting avail? what hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression: wicked Men may imagine Evil against the Lord; Nahum. 1.9. What do ye imagine against the Lord? But God being a Spirit, is impenetrable. The wicked may Eclipse his Glory, but cannot touch his Essence. God can hurt his Enemies, but they cannot hurt him. Iulian might throw up his Dagger into the Air against Heaven, but could not touch the Deity. God is a Spirit, invisible, how can the Wicked with all their Forces hurt him, when they cannot see him? Hence all the Attempts of the Wicked against God are foolish, and prove Abortive; Psal. 2.3, 4. The Kings of the Earth set themselves against the Lord, and against his Anointed. He that sits in the Heavens shall laugh. He is a Spirit, he can wound them, but they cannot touch him.

Use 2. If God be a Spirit, then it shows the folly of the Papists, who worship him by Pictures and Images. Being a Spirit, we cannot make any Image to represent him by; Deut. 4.12. The Lord spake to you out of the midst of the fire, ye heard the voice of the words, but saw no similitude.

1. God being a Spirit, is imperceptible, cannot be discerned, how then can there be any Resemblance made of him? Isa. 40.18. To whom then will ye liken God, or what likeness will ye compare unto him? How can you paint the Deity? can we make an Image of that which we never saw? Ye saw no similitude. God is a Spirit. It were a folly to go to make the Picture of the Soul, because it is a Spiritual Thing, or to Paint the Angels, because they are Spirits.

Object. Are not the Angels in Scripture represented by the Cherubims?

Resp. There is Imago Personae & Officii, there is the Image of the Person, and the Image that represents the Office. The Cherubims did not represent the Persons of the Angels, but their Office. The Cherubims were made with Wings, to show the swiftness of the Angels in discharge of their Office: and if we cannot Picture the Soul, nor the Persons of the Angels, because they are Spirits, much less can we make an Image or Picture of God, who is Infinite, and the Father of Spirits.

2. God being a Spirit is Omnipresent; he is present in all places, Ier. 23.24. Do not I fill Heaven and Earth, saith the Lord? Therefore being every where present, it is absurd to worship him by an Image. Were it not a foolish thing to bow down to the King's Picture, when the King is present? So to go to worship God's Image when God himself is present.

Quest. But how then shall we conceive of God being a Spirit, if we may make no Image or Resemblance of him?

Resp. We must conceive of him Spiritually, viz. 1. In his Attributes; his Holiness, Justice, Goodness, which are the Beams by which his Divine Nature shines forth. 2. We must conceive of him as he is in Christ; Christ is the Image of the invisible God, Col. 1.15. Set the Eyes of your Faith on Christ, God-man. In Christ we see some Sparklings of the Divine Glory; in him there is the exact Resemblance of all his Fathers Excellencies. The Wisdom, Love, and Holiness of God the Father shine forth in Christ; Iohn 14.9. He that hath seen me hath seen the Father.

3. Infer. If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God. To be earthly is to be unlike God. How do Earth and Spirit agree? Phil. 3.19. Earthly ones may give for their Crest, the Mole or Tortoise, that live in the Earth. What Resemblance is there between an Earthly Heart, and him who is a Spirit? The more Spiritual any one is, the more like God.

Quest. What is it to be Spiritual?

Resp. To be Refined and Sublimated, to have the Heart still in Heaven, to be thinking of God and Glory, and to be carried up in a fiery Chariot of Love to God, this is to be Spiritual; Psal. 73.25. Whom have I in Heaven but thee: on which Beza paraphraseth thus, Apage Terra, utinam tecum in Coelo essem! O that I were in Heaven with thee! A Christian, who is taken off from these Earthly Things, as the Spirits are taken off from the Lees, hath a noble Spiritual Soul, and doth most resemble him who is a Spirit.

4 Infer. It shows us what that Worship is God requires of us, and is most acceptable to him, viz. such a Worship as is suitable to his Nature, Spiritual Worship; John 4.24. They which worship him, must worship him in Spirit and Truth. Spiritual worship is the Virgin-worship. Though God will have the Service of our Bodies, our Eyes and Hands lifted up, to testifie to others that Reverence we have of God's

Glory and Majesty, yet chiefly he will have the worship of the Soul: 1 Cor. 6.20. Glorifie God in your body and in your spirit. Spirit-worship God prizeth because it comes so near to his own Nature who is a Spirit.

Quest. What is it to Worship God in the Spirit?

Resp. 1. To worship him without Ceremonies. The Ceremonies of the Law which God himself ordained, are now abrogated and out of date; Christ the Substance being come, the Shadows flie away; and therefore the Apostle calls the Legal Ceremonies Carnal Rites, Heb. 9.10. and if not use those Iewish Ceremonies which God did once appoint, then not those which he did never appoint.

Resp. 2. To worship God in Spirit, is to worship him, 1. With Faith in the Bloud of the Messiah, Heb. 11.9. And, 2. to worship him with the utmost Zeal and Intensness of Soul: Acts 26.7. Our twelve tribes instantly serving God day and night, [gap], with Intensness of Spirit, not only constantly but instantly. This is to worship God in the Spirit. The more Spiritual any Service is, the nearer it comes to God who is a Spirit, and the more excellent it is; the spiritual part of Duty is the Fat of the Sacrifice, it is the Soul and Quintessence of Religion. The richest Cordials are made of Spirits, and the best Duties are such as are of a Spiritual Nature. God is a Spirit, and will be worshipped in Spirit: It is not Pomp of Worship but Purity which God accepts. Repentance is not in the outward Severities used to the Body, Pennance, Fasting, and Chastising the Body, but it consists in the Sacrifice of a broken Heart; Thanksgiving doth not stand in Church-Musick, the Melody of an Organ, but rather making Melody in the Heart to the Lord, Eph. 5.19. Prayer is not the Tuning of the Voice into an heartless Confession, or telling over a few Beads, but it consists in Sighs and Groans, Rom. 8.26. When the Fire of Fervency is put to the Incense of Prayer, now it ascends as a sweet Odour, that is, the true Holy Water, not which the Pope sprinkles, but what is distilled from the Limbeck of a Penitent Eye. Spirit-worship best pleaseth that God who is a Spirit, Ioh. 4.23. The Father seeks such to worship him; to shew the great acceptance of such, and how God is delighted with Spiritual-worship. This is the savoury Meat God loves. How few mind this, worshipping him who is a Spirit in the Spirit; they give him more Dreggs then Spirits; they think it enough to bring their Duties, but not their Hearts, which hath made God disclaim those very Services he himself appointed, Isa. 1.12. Ezek. 33.31. Let us then give God Spirit-worship, this best suits with his Nature; a Soveraign Elixar full of Vertue, may be given in a few drops: a little Prayer, if it be with the Heart and Spirit, may have much Vertue and Efficacy in it. The Publican made but a short Prayer, God be merciful to me a sinner, Luke 18.13. but it was full of life and spirit, it came from the Heart, therefore was accepted.

Use 2. of Exhortation. Pray to God, that as he is a Spirit, so he will give us of his Spirit. The Essence of God is incommunicable, but the Motions, the Presence and Influences of his Spirit. When the Sun shines in a Room, not the Body of the Sun is there, but the Light, Heat, and Influence of the Sun. God hath made a Promise of his Spirit, Ezek. 36.27. I will put my Spirit within you. Turn Promises into Prayers. O Lord, thou who art a Spirit, give me of thy Spirit; I Flesh beg thy Spirit; thy enlightning, [gap]anctifying, quickning Spirit. Melancthon's Prayer, Domine accende animam meam Spiritu tuo, Lord inflame my Soul with thy Holy Spirit. How needful is his Spirit; we cannot do any Duty without it in a lively manner: when this Wind blows upon our Sails, then we move swiftly towards Heaven. Pray therefore that God will give us of the Residue of his Spirit, Mal. 2.15. that we may move more vigorously in the Sphere of Religion.

Use 3. of Comfort. As God is a Spirit, so the Reward that he gives is Spiritual; that is the Excellency of it; as the chief Blessings he gives us in this Life are Spiritual Blessings, Eph. 1.3. not Gold and Silver; he gives Christ, his Love; he fills us with Grace; so the main Rewards he gives after this Life are Spiritual, a Crown of Glory that fades not away, 1 Pet. 5.4. Earthly Crowns fade, but the Believer's Crown being Spiritual is Immortal, a never-fading Crown. It is impossible (saith Iulius Scaliger) for that which is Spiritual to be subject to Change or Corruption. This may comfort a Christian in all his Labours and Sufferings; he lays out himself for God, and hath little or no Reward here, but remember God, who is a Spirit, will give Spiritual Rewards, a sight of his Face in Heaven, white Robes, a weight of Glory. Be not then weary of God's Service, think of the Spiritual Reward, a Crown of Glory which fadeth not away.

GOD is INFINITE.

Quest. WHat kind of Spirit is God?

Resp. He is Infinite; so he differs from all created Beings which are Finite. Though Infinite may be applied to all God's Attributes, he is infinitely Merciful, infinitely Wise, infinitely Holy, yet if we take Infiniteness properly so, implies,

1. God's Omnipresency; the Greek word for Infinite [gap] from [gap], signifies without Bounds or Limits: God is not confined to any place, he is Infinite, and so is present in all places at once. His Centre is every-where, Divina essentia nusquam inclusa aut exclusa, Aug. 1 Kings 8.27. Behold, the heaven, and heaven of heavens cannot contain thee. This the Turks have a Notion of, they build their Temples open on the top to show, that God cannot be confined to their Temples or circumscribed, but is in all places by his Presence. God's Essence is not limited either to the Regions above, or to the Terrestrial Globe, but his whole Essence is every-where. This is to be Infinite. As Philosophers say of the Soul, it is. Tota in toto & tota in qualibet parte: The Soul is in every part of the Body, in the Eye, Heart, Foot; so we may say of God, he is Ubique, his Essence is every-where; his Circuit is in Heaven, and Earth, and Sea, and he is in all places of his Circuit at once. This is to be Infinite. God who bounds every thing else, is himself without Bounds: He sets Bounds to the Sea, Huc usque, Hitherto shalt thou come and no further. He sets Bounds to the Angels, they like the Cherubims move and stand at his appointment, Ezek. 10.16. but he is Infinite, without Bounds. He who can span the Heavens, and weigh the Earth in a pair of Scales, must needs be Infinite, Isa. 40.12.

Object. Vorstius, That God is in all places at once, but not in regard of his Essence, but, Virtute & potentia, by his Vertue and Influence; as the Body of the Sun is in Heaven, it only sends forth its Beams and Influences to the Earth, or as a King who is in all places of his Kingdom Authoritative, by his Power and Authority, but he is personally in his Throne.

Resp. But to answer, God who is Infinite is in all places at once, not only by his Influence, but his Essence; for if his Essence fills all places, then he must needs be there in Person. But, Ergo, Minor in Ier. 23.24. Do not I fill heaven and earth?

Object. But doth not God say Heaven is his Throne? Isa. 66.1.

Resp. It is also said, that an humble Heart is his Throne, Isa. 57.15. The humble Heart is his Throne in regard of his gracious Presence, and Heaven is his Throne in regard of his glorious Presence; and yet neither of these Thrones will hold him, for the Heaven of Heavens cannot contain him.

Object. But if God be Infinite in all places, then he is in places impure, and he mingles with that Impurity?

Resp. Though God be in all places, in the Heart of a Sinner by his Inspection, and in Hell by his Justice, yet he doth not mingle with that Impurity, or receive the least tincture of Evil: Divina natura non est immista rebus aut sordibus inquinata, Aug. No more then the Sun shining on a Dunghil is defiled, or its Beauty spotted; or then Christ going among Sinners was defiled, his Godhead was a sufficient Antidote against Infection.

Reason why God must needs be Infinite in all places at once, not only in regard of the Simplicity and Purity of his Nature, but in regard of his Power, which being so glorious who can set him Bounds? or prescribe him a Circuit to walk in? 'Tis as if the Drop should go to limit the Ocean, or the Star to set the Sun its Bounds.

Use 1. It condemns the Papists who would make more things Infinite then the Godhead, they hold that Christ's Body is in many places at once, that it is in Heaven and in the Bread and Wine in the Sacrament: Though Christ as he is God is Infinite, and in all places at once, yet as Man he is not; Christ when he was on Earth his Manhood was not in Heaven, though his Godhead was; and now he is in Heaven his Manhood is not on Earth though his Godhead be: Heb. 10.5. 'tis spoken of Christ, A body hast thou prepared me. This Body cannot be in all places at once, for then it is no more a Body, but a Spirit; Christ's Body in Heaven though it be Glorified, it is not Deified; it is not Infinite, for so it must be if it be both in Heaven and in the Bread and Wine by Transubstantiation.

If God be Infinite, present in all places at once, then it is certain he governs all things in his own Person; he needs no Proxies or Deputies to help him carry on his Government. He is in all places at an instant, and manageth all Affairs both in the World and Heaven. A King cannot be in all places of his Kingdom in his own Person, therefore he is fain to govern by Deputies and Vicegerents, and they often pervert Justice: but God being Infinite, needs no Deputies, he is present in all places; he sees all with his own Eyes, and hears all with his own Ears; he is every-where in his own Person, therefore is fit to be the Judge of the World, he will do every one Right.

If God be Infinite by his Omnipresency, then see the Greatness and Immensness of the Divine Majesty▪ What a Great God do we serve? 1 Chr. 29.11. Thine, O Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all. Well may the Scripture display the Greatness of his Glory, who is Infinite in all places. He transcends our weak Conceptions, how can our finite Understanding comprehend him who is Infinite? He is infinitely above all our Praises, Neh. 9.5. Blessed be thy glorious name, which is exalted above all blessing and praise. O what a poor Nothing is Man, when we think of God's Infiniteness, as the Stars disappear at the rising of the Sun! O how doth Man shrink into nothing when Infinite Majesty shines forth in his Glory, Isa. 40.15. The nations are as a drop of the bucket, or the small dust of the ballance. O what a little of that Drop are we! The Heathens thought they had sufficiently praised Iupiter, when they called him Great Iupiter. Of what Immense Majesty is God who fills all places at once, his is excellent Greatness, Psal. 150.2.

If God be Infinite, filling Heaven and Earth, see what a full Portion the Saints have, they have him for their Portion who is Infinite. His Fulness is an Infinite Fulness; and he is infinitely sweet as well as infinitely full: If a Conduit be fill'd with Wine, here is a sweet Fulness, but still it is Finite; but God's is a sweet Fulness, and it is an Infinite. He is infinitely full of Beauty, of Love, his Riches are call'd unsearchable, Eph. 3.8. because they are Infinite. Stretch your Thoughts as much as you can, there's that in God exceeds, it is an Infinite Fulness. He is said to do abundantly for us, above all that we can ask, Ephes. 3.20. What cannot an ambitious Spirit ask? he can ask Crowns and Kingdoms, Millions of Worlds; but God can give more then we can ask, because he is Infinite, nay, or think: We can think, what if all the Dust were turn'd to Silver, if every Flower were a Ruby, every Sand in the Sea a Diamond: yet God can give more then we can think, because he is Infinite! O how rich are they who have the Infinite God for their Portion! Well might David say, The Lord is the portion of my inheritance, the lines are fallen unto me in pleasant places, and I have a goodly heritage, Ps. 16.5. We may go with the Bee from Flower to Flower, but we shall never have full Satisfaction till we come to the Infinite God. Iacob said, I have enough, in Hebrew, Li col, I have all, Gen. 33.11. because he had the Infinite God for his Portion. God being an Infinite Fulness, there is no fear of Want for any of the Heirs of Heaven, though there be Millions of Saints and Angels which have a share in God's Riches, yet he hath enough for them all, because he is Infinite. Though a thousand Men behold the Sun, there is Light enough in the Sun for them all. Put never so many Buckets into the Sea, there's Water enough in the Sea to fill them. Though an innumerable Company of Saints and Angels are to be filled out of God's Fulness, yet God being Infinite, he hath abundantly enough to satisfie them. God hath Land enough to give to all his Heirs, there can be no want in that which is Infinite.

If God be Infinite, he fills all places, is every-where present; this is sad to the Wicked, God is their Enemy and they cannot escape him, nor flie from him, for he is every where present: they are never out of his Eye, nor out of his Reach, Psal. 21.8. Thy hand shall find out all thy enemies. What Caves or Thickets can Men hide in that God cannot find them: go where they will he is present, Psal. 139.7. Whither shall I flie from thy presence? If a Man owes a Debt to another, he may make some Escape, and flie into another Land where the Creditor cannot find him; But whither shall I flie from thy presence? God is Infinite, he is in all places, so that he will find out his Enemies and punish them.

Object. But is it not said, Cain went out from the presence of the Lord, Gen. 4.16.

Resp. The meaning is, he went out from the Church of God, where were the visible Signs of God's Presence, and where God did in a special manner manifest his sweet Presence to his People. But Cain could not go out of God's sight, for God being Infinite, is every-where present. Sinners can neither go from an Accusing Conscience, nor a Revenging God.

If God be every-where present, then for a Christian to walk with God is not impossible. God is not only in Heaven, but he is on Earth too, Isa. 66.1. Heaven is his Throne, there he sits, the Earth is his Footstool, there he stands. He is every-where present, therefore we may come to walk with God: Enoch walked with God, Gen. 5.21. If God were confin'd to Heaven, a trembling Soul might think how can I Converse with God, how can I walk with him who lives in Excelsis, above the upper Region; but God is not confined to Heaven, he is Omnipresent, he is above us, yet he is about us, he is near to us, Acts 17.27. Though he be not far from the Assembly of his Saints. He stands in the Congregation of the Mighty, Psal. 82.1. He is present with us, God is in every one of us: so that here on Earth we may walk with God. In Heaven the Saints rest with him, on Earth they walk with him. To walk with God is to walk by Faith; we are said to draw nigh to God, Heb. 10.22. and to see him, Heb. 11.27. as seeing him who is invisible, and to have Fellowship with him, Hos. 1.3. Or [gap], our Fellowship is with the Father. Thus we may take a turn with him every day by Faith: ['Tis a slighting of God not to walk with him; if a King be in presence, it is a slighting him to neglect him and walk with the Page] there's no Walk in the World so sweet as to walk with God: Psal. 89.15. They shall walk in the light of thy countenance. Psal. 138.5. Yea, they shall sing in ways of the Lord; it is like walking among beds of spices which send forth a fragrant perfume.

Use 2. If God be Infinite in his glorious Essence, learn to admire where you cannot fadom. The Angels wear a Veil, they cover their Faces, as adoring this Infinite Majesty, Isa. 6.3. Elias wraped himself in a Mantle when God's Glory passed by; admire where you cannot fadom, Job 11.7. Canst thou by searching find out God? Here we see some Beams of his Glory, we see him in the Glass of the Creation, we see him in his Picture, his Image shines in the Saints; but who can search out all his Essential Glory, what Angel can measure these Pyramids? Canst thou by searching find out God? He is Infinite. We can no more search out his Infinite Perfections, then a Man upon the top of the highest Mountain can reach the Firmament, or take a Star in his hand. O have God-admiring Thoughts! adore where you cannot fathom. There are many Mysteries in Nature which we cannot fathom; Why the Sea should be higher then the Earth, yet not drown it. Why Nilus should overflow in Summer, when by the Course of Nature the Waters are lowest. How the Bones grow in the Womb, Eccles. 11.5. If these things pose us, how may the Infinite Mystery of the Deity transcend our most raised Intellectuals. Ask the Geometrician, if he can with a pair of Compasses measure the breadth of the Earth. So unable are we to measure the Infinite Perfections of God. In Heaven we shall see God clearly, but not fully, for he is Infinite; he will communicate himself to us according to the bigness of our Vessel, but not the Immensness of his Nature. Adore then where you cannot Fathom.

If God be Infinite in all places, then let us not go to limit God, Psal. 78.41. They limited the holy one of Israel. 'Tis a limiting God to confine him within the narrow compass of our Reason. Reason thinks God must go such a way to work, or the business will never be effected. This is to limit God to our Reason, whereas he is Infinite, and his ways are past finding out, Rom. 11.33. In the Deliverance of the Church it is a limiting God either to set him a Time, or prescribe him a Method for Deliverance. God will deliver Sion, but he will be left to his own Liberty, he will not be tied to a Place, to a time, to an Instrument: this were to limit him, and then he should not be Infinite. God will go his own way, he will pose and nonplus Reason, he will work by Improbabilities, he will save in such a way as we think he will destroy; now he acts like himself, like an Infinite Wonder-working God.

Of the Knowledge of GOD.

FOr the Lord is a God of Knowledge, and by him Actions are weighed, 1 Sam. 2.3. Glorious things are spoken of God; he transcends our Thoughts and the Angels Praises. God's Glory lies chiefly in his Attributes, which are the several Beams by which the Divine Nature shines forth. Among other of his Orient Excellencies, this is not the least, The Lord is a God of Knowledge; or as the Hebrew word is, el Degnoth, a God of Knowledges. Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things; the World is to him Corpus diaphanum, a transparent Body. He makes an Heart-Anatomy; he is [gap], Rev. 2.23. I am he which searcheth the Reins and the Heart. The Clouds are no Canopy, the Night is no Curtain to draw between us and his sight, Psal. 139.12. The Darkness h[gap]deth not from thee. There is not a word we whisper but God hears it, Psal. 139.4. There is not a word in my Tongue, but lo, O Lord, thou knowest it altogether. There is not the most subtil Thought comes into our Mind, but God perceives it, Isa. 66.18. I kn[gap]w their thoughts. Thoughts speak as loud in Gods Ears as Words do in ours. All our Actions, though never so subtilly contrived, and secretly conveyed, are visible to the Eye of Omnisciency, Isa. 66.18. I know their works. Achan hid the Babylonish Garment in the Earth, but God brought it to light, Iosh. 7.21. Minerva was drawn in such curious Colours, and so lively pensil'd, that which way soever one turned, Minerva's Eye was upon him: so which way soever we turn our selves, still God's Eye is upon us, Iob 37.16. Dost thou know the balancing of the Clouds, the Works of him who is perfect in knowledge? God knows whatever is knowable; he knows Future Contingencies: [gap], Chrys. He foretold Israels coming out of Babylon, and the Virgins conceiving. By this the Lord proves the Truth of his God-head against Idol-Gods, Isa. 41.23. Indicate Futura—Shew the things that are to come hereafter, that we may know ye are gods. The Perfection of God's Knowledge is that it cannot be searched out to perfection, Job 11.7. What Angel can reach the top of these Pyramids? But 1. God's Knowledge is Primary. He is the Original, the Patern and Prototype of all Knowledge; others borrow their Kowledge of him; the Angels light their Lamps at this glorious Sun. 2. God's Knowledge is Pure. It is not contaminated with the Object. Divina Natura non est immista r[gap]bus aut sordibus inquinata, Aug. Though God knows sin, yet it is to hate and punish it. No Evil can mix or incorporate with his Knowledge, no more than the Sun can be defiled with the Vapors which arise from the Earth. 3. God's Knowledge is Facil; it is without any difficulty. We study and search for Knowledge, Prov. 2.4. If thou seekest for her as Silver. But the Lamp of God's Knowledge is so infinitely bright, that all things are easily intelligible to him. 4. God's Knowledge is infallible; there is no mistake in his Knowledge. Humane Knowledge is subject to errour and misprision. A Physician may mistake the Cause of a Disease; but God's Knowledge is un-erring; he can neither deceive, nor be deceived. He cannot deceive, because he is Truth; nor be deceived, because he is Wisdom. 5. God's Knowledge is Instantanious. Our Knowledge is successive; one thing after another. We argue from the Effect to the Cause. God knows Things past, present, and to come, uno intuitu, at once. They are all before him in one intire prospect. 6. God's Knowledge is Retentive; he never looseth any of his Knowledge; he hath reminiscentia as well as intelligentia; he remembers as well as understands. Many things elapse out of our Mind, but God's Knowledge is eternized. Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute. Thus he is Perfect in Knowledge.

Object. But is it not said, Gen. 18.21. I will go down and see whether they have done according to the cry which is come up unto me, and I will know?

Resp. It could not be a nesciency that God was ignorant, because there is mention made of a Cry; but the Lord speaks there [gap], after the manner of a Judge, who will first examine the Cause before he passeth the Sentence. God when he is upon a work of Justice, is not in a Riot, as if he did not care where he hits; but he goes in the way of a Circuit against Offenders; he lays Iudgment to the Line, and Righteousness to the Plummet, Isa. 28.17.

Object. Hos. 13.12. The iniquity of Ephraim is bound up, his sin is hid?

Resp. Not that his sin was hid from God, but his sin is hid, that is, it is recorded,

it is laid up against a Day of Reckoning. That this is the meaning, is clear by the fore-going words, His iniquity is bound up; as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle, and at the Assizes brings out the Indictments and reads them in Court, so God binds up Mens sins in a Bundle, and at the Day of Judgment this Bundle shall be opened, and all their sins brought to light before Men and Angels.

That God is thus infinite in his Knowledge, 1. It cannot but be so: For he who is the Original Cause, and gives a Being to things, must needs have a clear inspection into them; Psal. 94 9. He that planted the Ear, shall not he hear; he that formed the Eye, shall not he see? He who makes a Watch or Engine, knows all the Workmanship in it. God that made the Heart, knows all the Motions and Fallacies of it. He is like Ezekiel's Wheels, full of Eyes; and as Austin saith, Totus oculis, all eye. 2. It ought to be so: for, he is to be Iudge of all the World, Gen. 18.25. There are so many Causes to be brought before him, and so many Persons to be tried, that he must have a most exquisite perfect Knowledge, or he could not do Iustice. An ordinary Judge cannot proceed without a Jury; the Jury must search the Cause, and give in their Verdict; but God can judge without a Jury. He knows all things in and of himself, and needs no Witness to inform him. A Judge judgeth only Matters of Fact, but God judgeth the Heart. He not only judgeth wicked Actions, but wicked Designs. He sees the Treason of the Heart, and punisheth it.

Use 1. Is God infinite in Knowledge, 1 Iohn 1.5. He is Light, and in him is no Darkness; then how unlike are they to God, who are Darkness, and in them is no Light, who are destitute of Knowledge, such as the Indians, who never heard of God. And are there not many among us, who are no better than baptized Heathens? who are to seek in the first Principles of the Oracles of God. It is sad, that after the Sun of the Gospel hath shined so long in our Horison, yet, to this day the Veil should be upon their Heart. Such as are inveloped with Ignorance, cannot give God a reasonable Service, Rom. 12.1. Ignorance is the Nurse of Impiety: the Schoolmen say, Omne peccatum fundatur in ignorantia; Jer. 9.3. They proceed from evil to evil, and know not me, saith the Lord. Where Ignorance reigns in the Understanding, Lust rageth in the Affections: Prov. 19.2. That the Mind be without Knowledge, it is not good; neither Faith nor Fear: no Faith, for Knowledge carries the Torch before Faith: Psal. 9.10. They that know thy Name will put their trust in thee. A Man can no more believe without Knowledge, than the Eye can see without Light. Nor Fear of God; How can they fear him whom they do not know? The Covering of Haman's Face was a sad Presage of Death. When Peoples Minds are covered with Ignorance, this Covering of the Face is a fatal fore-runner of Destruction.

2. If God be a God of Knowledge, then see the folly of Hypocrisy. Hypocrites do not virtutem facere, but fingere, Melanct. they carry it fair with Men, but care not how bad their Hearts are; they live in secret sin: Psal. 73.11. They say how doth God know? Psal. 10.11. God hath forgotten, he [gap]ideth his face, he will never see it. But Psal. 147.5. His Understanding is infinite. He hath a Grate (Crates) that looks into Mens Breasts: he hath a Key for the Heart, he beholds all the sinful workings of Men's Spirits: As in a Glass-Hive we can see the Bees working in their Combs, Matth. 6.4. he sees in secret; [gap], in impios habet, Rivet. As a Merchant enters down Debts in his Book, so God hath his Diary or Day-Book, and he enters down every sin into the Book. He makes a Critical Discant upon Mens Actions. Ieroboam's Wife disguised her self that the Prophet should not know her, but he discern'd her, 1 Kings 14.6. Why feignest thou thy self to be another. The Hppocrite thinks to prevaricate and juggle with God, but God will unmask him; Eccles. 12.14. God shall bring every work into Iudgment with every secret thing. Jer. 29.23. They have committed Villany in Israel, even I know and am a witness, saith the Lord. I, but the Hypocrite hopes he shall colour over his sin, and make it look very specious. Absolom masks over his Treason with the pretence of a Religious Vow. Iudas dissembles his Envy at Christ, and Covetousness, with a pretence of Charity to the Poor, John 12.5. Iehu makes Religion a stirrop to his Ambitious Design, 1 Kings 10.16. but God sees through these Figleaves. You may see a Jade under his gilt Trappings. Ier. 16.17. Their Iniquities is not hid from my eyes. And he that hath an Eye to see, will find an Hand to punish.

Use 2. of Exhortation. Is God so infinite in his Knowledge, then we should always set our selves as under his Omniscient Eye. Sic vivendum est tanquam in conspectu, Seneca. Let us set David's Prospect before our Eye, Psal. 16.8. I have set the

Lord always before me. Seneca counselled Lucilius, that whatever he was doing, he should imagine some of the Roman Worthies beheld him, and then he would do nothing dishonourable. The consideration of God's Omnisciency would, 1. Be preventive of much sin. The Eye of Man will restrain from sin, and will not God's Eyes much more? Esther 7.8. Will he force the Queen before me, when I stand and look on? Will we sin when our Judge looks on. Would Men speak so vainly if they considered God over-heard them? Latimer took heed to every word in his Examination, when he heard the Pen go behind the Hangings. So what care would Persons have of their words, if they remembred God heard, and the Pen is going in Heaven. Would Men go after strange Flesh, if they believed God were a Spectator of their wickedness, and would make them do Pennance in Hell for it? would they defraud in their Dealings, and use false Weights, if they thought God saw them? and for making their Weights lighter, would make their damnation heavier. 2. The setting our selves, as under the Eye of God's Omnisciency, would cause Reverence in the Worship of God. God sees the frame and carriage of our Hearts when we come before him: How would this call in our stragling thoughts? how would this animate and spirit Duty? it would make us put fire to the Incense. Acts 26.7. The Tribes instantly served God day and night, [gap], omnibus venibus, with the utmost zeal and intensness of Spirit. To think God is in this place, he beholds us, would add Wings to Prayer, and Oil to the flame of our Devotion.

2. Is God's Knowledge infinite, study sincerity, be what you seem; 1 Sam. 16.7. The Lord looketh upon the heart. Men judge of the Heart by the Actions, God judgeth of the Actions by the Heart. If the Heart be sincere, God will see the Faith, and wink at the failing. Asa had his [gap], his Blemishes, but his Heart was right with God, 2 Chron. 15.17. God saw his Sincerity, and pardoned his Infirmity. Sincerity in a Christian is like Chastity in a Wise, which doth excuse many Failings. Sincerity makes our Duties acceptable, like Musk among Linen, that perfumes it. As Iehu said to Iehonadab, 2 Kings 10.15. Is thy heart right with me? and he said it is: if it be (saith he) give me thy hand; and he took him up into the Chariot. So if God sees our heart is right, that we love him, and design his glory, now, saith he, give me your Prayers and Tears, now you shall come up with me into the triumphant Chariot of Glory. Sincerity makes our Services to be golden, and God will not cast away this Gold, though it may want some weight. Is God Omniscient, and his Eye chiefly upon the Heart, wear this Girdle of Truth about you, and never leave it off.

Use 3. of Comfort. Is God a God of infinite Knowledge, then there is Comfort, 1. To the Saints in particular, 2. To the Church in general, in three Respects.

1. In case of Private Devotion. Christian, thou settest hours apart for God, thy Thoughts run upon him as thy Treasure, God takes notice of every good Thought; Mal. 3.17. He had a Book of Remembrance written for them that thought upon his Name. Thou enterest into thy Closet, and prayest to thy Father in secret; he hears every sigh and groan; Psal. 38.9. My groaning is not hid from thee. Thou waterest the Seed of thy Prayer with Tears, God bottles every Tear; Psal. 56.8. Put thou my Tears into thy bottle. When the Secrets of all Hearts shall be opened, God will make an honourable mention of the Zeal and Devotion of his People, and he himself will be the Herauld of their Praises, 1 Cor. 4.5. Then shall every man have praise of God.

2. The Infiniteness of God's Knowledge is a Comfort, in case the Saints have not so clear a Knowledge of themselves. They find so much Corruption, that they judge they have no Grace; Gen. 25.22. If it be so, why am I thus? If I have Grace, why is my Heart in so dead and earthly a frame? O remember, God is of infinite Knowledge, he can spy Grace where thou canst not; he can see Grace hid under Corruption, as the Stars may be hid under a Cloud. God can see that Holiness in thee, which thou canst not discern in thy self. He can spy the flower of Grace in thee, though overtop'd with weeds; 1 Kings 14.13. Because there is in him some good thing, [gap]. God sees some good thing in his People, when they can see no Good in themselves; and though they judge themselves, he will give them an Absolution.

3. It is Comfort in respect of Personal Injuries. It is the Saints lot to suffer. The Head being crowned with Thorns, the Feet must not tread upon Roses; if Saints find a real Purgatory, 'tis in this Life, but this is the Comfort, God sees what wrong is done to them; The Apple of his Eye is touched, and is not he sensible? St. Paul was scourged by cruel Hands, 1 Cor. 11.35. Thrice was I beaten with Rods; as if you should see a Scullion whip the King's Son. God beholds it; Exod. 3.7.

I know their sorrows. The Wicked make wounds in the backs of the Saints, and then pour in Vinegar: God writes down their Cruelty. Believers art part of Christs Mystical Body, and for every drop of a Saint's Blood spilt, God puts a drop of Wrath in his Vial.

2. Comfort to the Church of God in General. If God be a God of Knowledge, he sees all the Plots of the Enemies against Sion, and can make them prove Abortive. The wicked are subtil, having borrowed their skill of the old Serpent; they dig deep to hide their Counsels from God, but he sees them, and can easily counterwork them. The Dragon is described with seven Heads, Rev. 12.3. to shew how he plots against the Church. But God is described with seven Eyes, Zach. 3.9. to shew, that he sees all the Plots and Stratagems of the Enemies, and when they deal proudly, he can be above them. Come, saith Pharaoh, let us deal wisely, Exod. 1.10. and he never plaid the Fool more, then when he thought to deal wisely. Exod. 14.24. In the morning watch the Lord looked to the Hoast of the Egyptians, by the Pillar of fire, and troubled their Hoast. How may this be as Sap in the Vine, and may comfort the Church of God in her Militant State, the Lord hath an Eye in all the Counsels and Combinations of the Enemy, he sees them lay their Train, and can blow them up in their own Mine.