Of the Eternity of GOD. to Of the Wisdom of GOD.

Of the Eternity of GOD.

THE next Attribute is, God is Eternal, Psal. 90.2. From everlasting to everlasting thou art God. The Schoolmen distinguish between Aevum & Eternum, to Explain the Notion of Eternity. There is a threefold Being, 1. Such a Being as had a Beginning, and shall have an End. So all Sensitive Creatures, the Beasts, Fowls, Fishes; these at Death are destroyed, and return to Dust, their Being ends with their Life. 2. Such a Being as had a Beginning, but shall have no End; as the Angels and Souls of Men; they are Eternal, à parte post, they abide for ever. 3. Such a Being as is without Beginning and without Ending, and that is proper only to God. He is semper existens, viz. from everlasting to everlasting; it is God's Title, a Jewel of his Crown. 1. He is called, The King Eternal, 1 Tim. 1.17. 2. Iehovah, a word that properly sets out God's Eternity; a word so dreadful, that the Jews trembled to name or read it, therefore used another word Adonai, Lord. Iehovah contains in it Time past, present, and to come, Rev. 1.4. [gap], which is, and which was, and which is to come; it interprets the word Iehovah. Which is] He subsists of himself, having a pure independent Being. Which was] God only was before Time. There is no searching into the Records of Eternity. Which is to come] His Kingdom hath no End. His Crown hath no Successors; Hebr. 1.8. Thy Throne, O God, is for ever and ever. The doubling of the word ratifies the certainty of it, as the doubling of Pharaohs Dreams did. I shall prove that God only could be Eternal, without Beginning. Angels could not, they are but Creatures, though Spirits; they were made, and therefore there beginning may be known; their Antiquity may be searched into. If you ask, When they were created? Some think before the World was; but not so. For what was before time was Eternal: the Angels first Rice and Original reacheth no higher than the beginning of the World. 'Tis thought by the Learned, that the Angels were made that day on which the Heavens were made; Iob 38.7. When the Morning-stars sang together, and all the Sons of God shouted for joy; St. Hierom, Gregory, venerable Bede, understand it of the Angels. When God laid the Foundation Stone of the World, the Angels being then Created, did sing the Anthems of Joy and Praise. The Angels could not be before time; for what was before Time was Eternal. 'Tis only proper to God to be Eternal, without Beginning. He is Alpha and Omega, the First and the Last, Rev. 1.8. No Creature can write it self Alpha, that is only a Flower of the Crown of Heaven, Exod. 3.14. I am that I am; viz. he who Exists from and to Eternity.

Use 1. Here is Thunder and Lightning to the Wicked; God is Eternal, therefore the Torments of the Wicked are Eternal. God lives for ever, and as long as God lives, he will be punishing the damned.—This methinks, should be as

that Hand-writing on the Wall, Dan. 5.5. it should make their joints to be loosed, &c. The sinner takes liberty to sin, he breaks God's Laws, like a Wild beast that breaks over the Hedge, and leaps into forbidden Pasture: he sins [gap], with greediness, Eph. 4.19. as if he thought he could not sin fast enough. But remember, this is one of God's Names, Eternal, and as long as God is Eternal, he hath time enough to reckon with all his Enemies. To make Sinners tremble, let them think of these three things: The Torments of the the Damned are without Intermission, without Mixture, and Eternal.

1. Without Intermission; their Pains shall be acute and sharp, and no relaxation; the fire shall not be slackned, or abated; Rev. 4.11. They have no rest day nor night: like one that hath his Joints stretched continually on the Rack, and hath no ease; therefore the Wrath of God is compared to a Stream of Brimstone, Isa. 30.33. Why to a Stream? Because a Stream runs without intermission; it runs and doth not stop: so God's Wrath runs like a stream, and pours out without any intermission. In the Pains of this Life there is some abatement and intermission; the Fever abates, after a fit of the Stone the Patient hath some ease: but the Pains of Hell are intense and violent, in summo gradu, the damned Soul never saith, I am now more at ease.

2. Without Mixture. Hell is a place of pure Iustice. In this Life God in Anger remembers Mercy, he mixeth Compassion with Suffering. Deut. 33.25. Asher's shoe was of Iron, but his foot was dip'd in Oyl. Affliction is the Iron shoe, but Mercy is mixed with it; here is the foot dip'd in Oil. But the Torments of the Damned have no mixture, Rev. 14.10. They shall drink of the Wine of the wrath of God, which is poured out without mixture. No mixture of Mercy. How is the Cup of Wrath said to be full of mixture, Psal. 75.8. The Wine is red, it is full of mixture: yet in the Revelation it is said to be without mixture? It is full of mixture, that is, it is full of all the Ingredients that may make it bitter. The Worm, the Fire, the Curse of God, all these are bitter Ingredients. It is a Cup mixed; yet it is without mixture, viz. there shall be nothing to afford the least Comfort, no mixture of Mercy; so it is a Cup without mixture. In the Sacrifice of Jealousy, Numb. 5.15. there was no Oil put to it. So in the Torments of the Damned their is no Oil of Mercy to abate their Sufferings.

3. Without Cessation, Eternal. The Pleasures of sin are but for a season, but the Torments of the wicked are for ever. Sinners have a short Feast, but a long Reckoning. Origen erroniously thought that after a thousand years the damned should be released out of their Misery: But the Worm, the Fire, the Prison are all Eternal, Rev. 14.11. The smoak of their Torment ascendeth up for ever and ever. Poenae Gehennales puniunt, non finiunt, Prosper. Eternity is a Sea without Bottom and Banks. After Millions of years there's not one Minute in eternity wasted; and the Damned must be ever burning, but never consuming, always dying, but never dead, Rev. 9.6. They shall seek death, but shall not find it. The Fire of Hell is such as multitude of Tears will not quench it, Length of Time will not finish it; the Vial of God's Wrath will be always dropping upon a sinner. As long as God is Eternal, he lives for Ever to be avenged upon the wicked. O Eternity, Eternity, who can Fathom it? Mariners have their Plummets to measure the Depth of the Sea; but what Line or Plummets shall we use to Fathom the Depth of Eternity? The Breath of the Lord kindles the Infernal Lake, Isa. 30.33. and where shall we have Engines or Buckets to quench that Fire? O Eternity! If all the Body of the Earth and Sea were turned to Sand, and all the Air up to the starry Heaven were nothing but Sand, and a little Bird should come every 1000th year, and fetch away in her Bill but the Tenth part of a grain of all that heap of Sand, what a numberless number of years would be spent before that vast heap of Sand would be fetch'd away; yet, if at the end of all that time the sinner might come out of Hell (though long) yet there would be some hope: But this word ever breaks the heart, The smoke of their Torment ascendeth up for ever and ever. What a Terror is this to the wicked, enough to put them into a cold Sweat, to think as long as God is Eternal, he lives for ever to be avenged upon sinners.

Quest. Here a Question may be moved, Why sin that is committed in a short time, should be punished eternally?

Resp. We must hold with St. Augustine, that God's Judgment on the wicked, Occulta esse possunt injusta esse non possunt, may be secret, but never unjust. The reason why sin committed in a short time is eternally punished, is because every sin is committed against an Infinite Essence, and no less than Eternity of Punishment can satisfie. Why is Treason punished with Confiscation and Death, but because it is against

the King's Person, which is Sacred; much more that Offence which is against God's Crown and Dignity, is of an heinous and infinite Nature, and cannot be satisfied with less than Eternal Punishment.

Use 2. Of Comfort to the Godly, God is Eternal, therefore lives for ever to Reward the Godly, Rom. 2.7. To them who seek for glory and honour eternal life. The People of God here are in a suffering Condition, Acts 20.23. Bonds and Afflictions abide me. The Head being crowned with Thorns, the Feet must not tread upon Roses. The Wicked are clad in Purple, and fare deliciously, while the Godly suffer. Goats climb upon the high Mountains, while Christ's Sheep are in the Valley of Slaughter. But here is the Comfort, God is Eternal, and he hath appointed Eternal Recompences for the Saints. In Heaven are fresh Delights, Sweetness without Surfeit. And that which is the Crown and Zenith of Heavens happiness is, it is Eternal, 1 Iohn 2.25. Were there but the least suspicion that this Glory must cease, it would much eclipse, yea imbitter it; but it is Eternal. What Angel can span Eternity? 2 Cor. 4.17. An eternal weight of glory. The Saints shall bathe themselves in the Rivers of Divine Pleasure; and these Rivers can never be dried up: Psal. 16.11. At thy right hand are pleasures for evermore. This is the Elah, the highest strain in the Apostles Rhetorick, 1 Thess. 4.17. Ever with the Lord. There is Peace without Trouble, Ease without Pain, Glory without End, ever with the Lord. Let this comfort the Saints in all their Troubles, their Sufferings are but short, but their Reward is eternal. Eternity makes Heaven to be Heaven; 'tis the Diamond in the Ring: O blessed Day that shall have no Night! The Sun-light of Glory shall rise upon the Soul, and never set! O blessed Spring that shall have no Autumn, or Fall of the Leaf! The Roman Emperours have three Crowns set upon their Heads, the first of Iron, the second of Silver, the third of Gold. So the Lord sets three Crowns on his Children, Grace, Comfort and Glory; and this Crown is Eternal: 1 Pet. 5.4. Ye shall receive a Crown of Glory that fadeth not away. The Wicked have a never-dying Worm, and the Godly a never-fading Crown. O how should this be a Spur to Vertue! how willing should we be to work for God? though we had nothing here, God hath time enough to reward his People; the Crown of Eternity shall be set upon their Head.

Use 3. Of Exhortation. 1. In General, study Eternity. Our Thoughts should chiefly run upon Eternity. We are all for the present, something that may delight the Sences. If we could have lived (as Augustine) A cunabulis Mundi, from the Infancy of the World to the Worlds old Age, what were this? What is Time measured with Eternity? As the Earth is but a small Point to the Heaven, so Time is but, nay scarce a Minute to Eternity; and then, what is this poor Life, which crumbles away so fast! O think of Eternity! Annos aeternos in mente habe: Brethren, we are every day travelling to Eternity, and whether we wake or sleep, we are going our Journey; some of us are upon the Borders of Eternity. O study the shortness of Life, and the length of Eternity!

2. More Particularly: Think of God's Eternity and the Soul's Eternity. 1. Think of God's Eternity. He is the Ancient of Days, who was before all Time. [gap], Thales. There is a figurative Description of God, Dan. 7.9. The Ancient of Days did sit, whose Garment was white as snow, and the hair of his Head like the pure Wooll. His white Garment wherewith he was cloathed signified his Majesty, his Hair like the pure Wool, his Holiness, and the Ancient of Days his Eternity. The thoughts of God's Eternity would make us have high adoring thoughts of God. We are apt to have mean irreverent thoughts of him, Psal. 50.21. Thou thoughtest I was such a one as thy self; weak and mortal. But if we would think of God's Eternity, when all Power ceaseth, he is King Eternal, his Crown flourisheth for ever, who can make us happy or miserable for ever, this would make us have adoring thoughts of God; Rev. 4.10. The four and twenty Elders fell down before him that sate on the Throne and worship him that liveth for ever and ever, and cast their Crowns before the Throne. The Saints fall down, to signifie by that humble posture, that they are not worthy to sit in God's Presence. They fall down, and they worship him that lives for ever, they do as it were kiss his feet. And they cast their Crowns before the Throne, they lay all their Honour at his Feet. Thus they shew humble Adoration to the Eteral Essence. Study God's Eternity, it will make us adore where we cannot Fathom. 2. Think of the Soul's Eternity. As God is Eternal, so he hath made us Eternal. We are never-dying Creatures; we are shortly entring upon an Eternal State, either of Happiness or Misery. Have serious thoughts of this:

Say, O my Soul, which of these two Eternities is like to be thy Portion? I must shortly depart hence, and whither then shall I go, to which of these Eternities, either of Glory or Misery? The serious Meditation of the Eternal State we are to pass into, would work strongly with us.

1. Thoughts of Eternal Torment, a good Antidote against Sin: Sin tempts with its Pleasure, but when we think of Eternity it may cool the intemperate Heat of Lust: Shall I for the Pleasure of Sin for a Season, endure eternal Pain? Sin like those Locusts, Rev. 9.7. seems to have on its Head a Crown like Gold, but it hath in it a Tail like a Scorpion. Verse 10. And a Sting in its Tail, and this Sting can never be plucked out. Shall I venture eternal Wrath? is Sin committed so sweet, as lying in Hell for ever is bitter? This would make us flye from Sin as Moses from the Serpent.

2. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things, we should not esteem much of them: What are these Sublunary Things to Eternity? they are quickly gone, they salute us and take their Farewel. But I am to enter upon an Everlasting Estate: I hope to live with Him who is Eternal; what is the World to me? They who stand upon the top of the Alps, the great Cities of Campania seem as small things in their eyes; so he who hath his Thoughts fixed on his Eternal Estate after this Life, all these things seem as nothing in his eye. What is the Glory of this World? how poor and contemptible compar'd with an Eternal Weight of Glory? Aeternis inhianti in fastidio suns transito, Bern.

3. To conclude, The serious Thoughts of an Eternal Estate, either of Happiness or Misery, would have a powerful Influence upon whatsoever we take in hand: Every Work we do promotes either a blessed or cursed Eternity; every good Action sets us a step nearer to an Eternity of Happiness, every bad Action sets us a step nearer to an Eternity of Misery. O what Influence would the Thoughts of Eternity have upon our Religious Duties! it would make us do them with all our Might▪ A Duty well performed lifts a Christian higher towards Heaven, and sets a Christian a step nearer to a blessed Eternity.

GOD's Vnchangeableness.

THE next Attribute is God's Unchangeableness, Mal. 3.6. I am Iehovah, I change not. 1. God is unchangeable in his Nature. 2. In his Decree.

1st, Unchangeable in his Nature: 1. There is no Eclipse of his Brightness. 2. No Period put to his Being.

1. No Eclipse of his Brightness: His Essence shines with a fixed Lustre, Iam. 1.17. With whom is no variableness, neither shadow of turning. Psal. 102.27. Thou art the same. All created Things are full of Vicissitude, 1. Princes and Emperours are subject to Mutation. Sehostris, an Aegyptian Prince, having subdued divers Kings in War, made them draw like Horses in his Chariot, as if he intended to turn them to Grass, as God did King Nebuchadnezzar. The Crown hath many Successors. 2. Kingdoms have their Ecclipses and Convulsions: What is become of the Glory of Athens? the Pomp of Troy? Iam seges est ubi Troja fuit. Kingdoms tho' they have a Head of Gold, yet Feet of Clay. 3. The Heavens change, Psal. 102.25, 26. As a vesture shalt thou change them, and they shall be changed. The Matter of the Elements as it is more pure, so more firm and sollid; the Heavens are the most ancient Records where God hath written his Glory with a Sun-beam; yet these shall change, though I do not think they shall be destroyed as to their substance, yet they shall be changed as to their qualities: They shall me[gap]t with fervent heat, 2 Pet. 3.12. and so be more refin'd and purifi'd. Thus the Heavens shall be changed, but not He who dwells in Heaven: With him is no Variableness or Shadow of Turning. 4. The best Saints have their Eclipses and Changes: look upon a Christian in his Spiritual Estate, and he is full of Variation: though the Seed of Grace doth not dye, yet the Beauty and Activity of it doth often wither. A Christian hath his Aguish Fits in Religion, sometimes his Faith is at an high Tide, sometime[gap] low Eb[gap], somtimes his Love flames, and at another time like Fire hid in the

Embers, and he hath lost his first Love. How strong was David's Grace at one time, 2 Sam. 22.3. The God of my rock, in him will I trust. At another time, I shall one day perish by the hand of Saul. What Christian can say he doth not find a Change in his Graces: that the Bow of his Faith doth never unbend, the Strings of his Viol do never slacken. Sure we shall never meet with such Christians till we meet them in Heaven. But God is without any Shadow of Turning. 5. The Angels were subject to Change, they were created Holy, but Mutable, Jud. 6. The angels which kept not their first estate. Those Morning-stars of Heaven were falling Stars. But God's Glory shines with a fixed Brightness: In God there is nothing looks like a Change, no better or worse, no better in him, because then he were not perfect, nor worse in him, for then he should cease to be perfect: He is immutably Holy, immutably Good; There is no Shadow of Change in him.

Object. Christ who is God, assumed the Humane Nature, here was a Change.

Resp. If indeed the Divine Nature had been converted into the Humane, or the Humane into the Divine, here had been a Change; but not so. The Humane Nature was distinct from the Divine, therefore there was no Change. As suppose a Cloud cover the Sun, this makes no Change in the Body of the Sun; so though the Divine Nature be covered with the Humane, this makes no Change in the Divine Nature.

2d, There is no Period put to his Being: 1 Tim. 1.16. Who only hath immortality. The Godhead cannot die: 1. An Infinite Essence cannot be changed into a Finite, but God is Infinite. 2. He is Eternal, Ergo, he is not Mortal to be Eternal, and Mortal is a Contradiction.

Use 1. See here the Excellency of the Divine Nature in its Immutability: this is the Glory of Godhead. Mutableness denotes Weakness; it is not so in God, he is the same Yesterday and to Day, and for ever, Heb. 13.8. Men are fickle and mutable, like Ruében, Unstable as water, Gen. 49.4. They go in changeable Colours:

1. They are changeable in their Principles, [sometimes Protestant, sometimes Papist,] if their Faces altered as fast as their Opinions, we should not know them.

2. Changeable in their Resolutions; like the Wind that blows strongly in the East, presently turns about to the West; they resolve to be virtuous, but quickly repent of their Resolutions: Their Minds are like a sick Man's Pulse, alters every half Hour; these the Apostle compares to Waves of the Sea, and wandring Stars, Iud. 13. They are not Pillars in God's Temple, but Reeds.

3. Others are changeable in their Friendship, quickly love and quickly hate; sometimes will put you in their Bosom, then excommunicate you out of their Favour: thus they change as the Camelion into several Colours. But God is Immutable.

Use 2. See the Vanity of the Creature; there are Changes in every thing but in God, Ps. 62.9. Men of high degree are vanity, and men of low degree are a lye. O quantum est in rebus inane: We look for more from the Creature, then God hath put into it. The World rings Changes; the Creature hath two Evils in it, it promiseth more then we find, and it fails us when we most need it: There is a Failure in Omni. A Man desires to have his Corn ground, the Water fails and then his Mill cannot go. The Mariner is for a Voyage, the Wind either doth not blow, or it is contrary, and he cannot sail. One depends upon another for the payment of a Promise, and he fails, and is like a Foot out of joynt. Who would look for a fixed Stability in the vain Creature! As if one should build Houses on the Sand, where the Sea comes in and overflows. The Creature is true to nothing but Deceit, and is constant only in its Disappointments. 'Tis no more wonder to see Changes fall out here below, then to see the Moon dressing itself in a new shape and figure; look to meet with Changes in every thing but in God.

Use 3. Comfort to the Godly, 1. In case of Losses, if an Estate be almost boyld away to nothing; if lose dear Friends by Death, here's a double Eclipse; but this is the Comfort, God is Unchangeable; I may loose these things, but I cannot lose my God, he never dies. When the Fig-tree and Olive failed, yet God did not fail, Hab. 3.17. I will joy in the God of my salvation. The Flowers in the Garden dye, but a Man's Portion remains: So outward things dye and change, but, Psal. 73.26. Thou art the strength of my heart, and my portion for ever.

2. In case of Sadness of Spirit, when God seems to cast off the Soul in Dejection, Cant. 5.6. My beloved had withdrawn himself; yet God is Unchangeable. He is Immutable in his Love, he may change his Countenance but not his Heart▪ Ier. 31.4. I have loved thee with an everlasting love; Hebrew Gnolam, A Love of Eternity. If once God's Electing Love riseth upon the Soul, it never sets, Isa. 54.10. The mountains shall be removed, but my loving kindness shall not depart from thee, nor the covenant of my peace be removed. God's Love stands faster then the Mountains; God's Love to Christ is Unchangeable, and he will no more cease loving Believers then he will cease loving Christ.

Use 4. of Exhortation: Get an Interest in this Unchangeable God, then thou art as a Rock in the Sea, immovable in midst of all Changes.

Quest. How shall I get a part in this Unchangeable God?

Resp. By having a Change wrought in thee, 1 Cor. 6.11. But ye are washed, but ye are sanctified. When we are changed, A tenebris ad lucem, so chang'd as if another Soul did live in the same Body, by this Change we are interested in the Unchangeable God.

Trust to this God only who is Unchangeable, Isa. 2.22. Cease from man, leave trusting to the reed, but trust to the rock of ages. He that is by Faith in garrison'd in God, is safe in all Changes; he is like a Boat that is tyed to an immovable Rock. He that trusts in God, trusts in that which cannot fail him, he is Unchangeable, Heb. 13.5. I will never leave thee nor forsake thee. Health may leave us, Riches, Friends may leave us, but saith God, I'll not leave thee; my Power shall support thee, my Spirit shall sanctifie thee, my Mercy shall save thee: I will never leave thee. O trust in this Unchangeable God. God is jealous of two things, Of our Love, and of our Trust: He is jealous of our Love, least we love the Creature more then him, therefore he makes it prove bitter: And of our Trust, least we should place more Confidence in it then him, therefore he makes it prove unfaithful. Outward Comforts are given us as Baits by the way to refresh us, but not as Crutches to lean on: If we make the Creature an Idol, what we make our Trust God makes our Shame. O trust in Deo Immutabili: We like Noah's Dove have no footing for our Souls, till we get into the Ark of God's Unchangeableness, Psal. 125.1. They that trust in the Lord shall be as mount Sion, which cannot be removed.

God is Unchangeable in his Decree, what he hath decreed from Eternity is unalterable, Isa. 46.11. My counsel shall stand. Argument, That God's eternal Counsel or Decree is Immutable. If God changeth his Decree, it must be from some Defect of Wisdom or Foresight in God: for that is the reason why Men do change their Purposes, through a want of Foresight they see something after which they did not see before: But this cannot be the cause why God should alter his Decree, because his Knowledge is perfect, he sees all things in one intire Prospect before him.

Object. But is not God said to Repent, there seems to be a Change in his Decree, Io[gap]. 3.10. The Lord repented of the evil that he said he would do unto them.

Resp. Repentance is attributed to God figuratively and improperly, Num. 23.19. He is not man that he should repent. There may be a Change in God's Work, but not in his Will: God may will a Change, but not change his Will. Mutat sententiam non decretum: God may change his Sentence, but not his Decree. As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save, notwithstanding this Sentence, the King doth not alter his Decree. So God threatned Destruction to Nineveh, Chap. 3.4. but the People of Nineveh repenting, God spared them; here God changed his Sentence, but not his Decree; it was what had la[gap]n in the Womb of his Purpose from Eternity.

Object. But if God's Decree be Unchangeable, and cannot be Revers'd, then to what purpose should we use the Means, our Endeavours towards Salvation cannot alter his Decree?

Resp. This Decree of God doth not take off my Endeavour, for he that hath decreed my Salvation, hath decreed it in the use of Means, and if I neglect the Means I go about to Reprobate myself; no Man argues thus. God hath decreed how long I shall live; Ergo, I will not use Means to preserve Life, not eat and drink: God hath decreed the time of my Life in the use of Means; so God hath decreed my Salvation in the use of Word, Prayer, Sacraments: And as a Man that refuseth his [gap]ood murders himself, so he that refuseth to work out his Salvation doth destroy himself. The Vessels of Mercy are said to be prepar'd unto Glory, Rom. 9.23. How are they prepar'd, but by being sanctified▪ and that cannot be but in the use of

Means: therefore let not God's Decree take thee off from Holy Endeavour. A good Saying of Dr. Preston, Hast thou an Heart to pray to God, it is a sign no Decree of Wrath is passed against thee.

Use 1. If God's Decree be Eternal and Unchangeable, then God doth not Elect our Faith foreseen, as the Arminians. Rom. 9.11. The children being not yet born, that the purpose of God according to election might stand. It was said, Iacob have I loved, Esau have I hated. We are not elected for Holiness, but to Holiness, Eph. 1.3. If we are not justified for our Faith, much less elected for our Faith; but we are not justified for it: We are said to be justified, [gap], through Faith as an Instrument, Eph. 2.8. but not for Faith as a Cause: and if not justified for Faith, then much less elected. God's Decree of Election is Eternal and Unchangeable, therefore depends not upon Faith foreseen, Acts 13.48. As many as were ordained to eternal life believed. They were not elected because they believed, but they believed because they were elected.

Use 2. If God's Decree be Unchangeable, 'tis Comfort in two Cases, 1. Concerning God's Providences towards his Church: We are ready to quarrel with Providence if every thing doth not jump with our Desire: Remember God's Work goes on, and nothing falls out but what he hath decreed from Eternity. 2. God hath decreed Troubles for the Churches good; the troubling of God's Church is like the Angel's troubling the Water, Ioh. 5.4. which made way for healing his People. He hath decreed Troubles in the Church, His fire is in Sion, and his furnace in Ierusalem, Isa. 31.9. The Wheels in a Watch move cross one to another, but they all carry on the Motion of the Watch: So the Wheels of Providence often move cross to our Desires, but still they carry on God's unchangeable Decree: Dan. 12.10. Many shall be made white. God lets the Waters of Affliction be poured on his People, he doth but lay them a Whitening. Therefore murmur not at God's Dealings; His Work goes on, nothing falls out but what he hath wisely decreed from Eternity; every thing shall promote God's Design, and fulfil his Decree.

2. Comfort to the Godly in regard of their Salvation, 2 Tim. 2.19. The foundation of God stands sure, having this seal, the Lord knows who are his: God's Counsel of Election is Unchangeable: once elected and for ever elected, Rev. 3.5. I will not blot his name out of the book of life. The Book of God's Decree hath no Errata's in it, no blottings out: once justified never unjustified, Hos. 13.14. Repentance shall be hid from mine eyes. God never repents of his electing Love, [gap] Joh. 13.1. He loved them to the end. Therefore if thou art a Believer, comfort thy self with this, the Immutability of God's Decree.

Use 3. To conclude, a word to the Wicked, who march furiously against God and his People, let them know God's Decree is Unchangeable, God will not alter it, nor can they break it, and while they resist God's Will they fulfil it. There's a twofold Will of God, Voluntas praecepti & decreti; The Will of God's Precept, and of his Decree. While the Wicked resist the Will of God's Precept, they fulfil the Will of his Permissive Decree. Iudas betrays Christ, Pilate condemns him, the Souldiers crucify him; while they resisted the Will of God's Precept, they fulfilled the Will of his Permissive Decree, Acts 4.28. Such as are wicked, God commands one thing they do the quite contrary; to keep Sabbath, they prophane it; while they disobey his Command they fulfil his Permissive Decree. If a Man set up two Nets, one of Silk, the other of Iron, the Silken Net may be broken, not the Iron: God's Commands are the Silken Net; while Men break the Silken Net of God's Command, they are taken in the Iron Net of his Decree; while they sit backward to God's Precepts, they row forward to his Decree; his Decree to permit their Sin, and to punish them for their Sin permitted.

Of the Wisdom of GOD.

THE next Attribute is Gods' Wisdom, which is one of the brightest Beams of the Godhead, Iob 9.4. He is wise in heart. Kacham lavau: The Heart is the Seat of Wisdom; Cor in Hebraeo sumitur pro Iudicio, Pineda. Among the Hebrews the Heart is put for Wisdom. Iob 34.32. Let Men of Understanding tell me: In the Hebrew,—Let Men of Heart tell me. God is wise in heart, that is, he is most wise. 1. God is only wise; he doth monopolize and ingross all Wisdom; Ergo, he is called [gap], the only wise God, 1 Tim. 1.17. All the Treasures of Wisdom are lock'd up in him, and no Creature can have any Wisdom, but as God is pleased to give it out of his Treasury. 2. God is perfectly wise; there is no defect in his Wisdom. Men may be wise in some things, but in other things may betray imprudence and weakness. But God is the Exemplar and Pattern of Wisdom, and the Pattern must be perfect, Matth. 5.48. God's Wisdom appears in two things: 1. His Infinite Intelligence, 2. His Exact Working.

1. His Infinite Intelligence. He knows the most profound, obstruse Secrets, Dan. 2.28. He knows the Thoughts, which are the most intricate subtil things. Amos 4.13. He declareth to Man what is his thought. Let Sin be contrived never so politickly, God will pull off all Masks and Disguises, and make an Heart-Anatomy. He knows all future Contingencies, & ante intuitu, all things are before him in one clear Prospect.

2. His exact curious Working. He is wise in heart; his wisdom lies in his works. These Works of God are bound up in three great Volumes, where we may read his Wisdom.

1. The Work of Creation. The Creation, as it is a Monument of God's Power, so a Looking-glass in which we may see his Wisdom. None but a wise God could so curiously contrive the World. Behold the Earth deck'd with variety of Flowers, which are both for Beauty and Fragrancy; the Heaven bespangled with Lights, we may see the glorious Wisdom of God blazing in the Sun, twinkling in the Stars. His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere. If the Sun had been set lower, it would have burnt us; if higher, it would not have warm'd us with its Beams. God's Wisdom is seen in appointing the Seasons of the Year; Psal. 74.17. Thou hast made Summer and Winter. If it had been all Summer, the Heat would have scorched us; if all Winter, the Cold would have kill'd us. The Wisdom of God is seen in chekoring the Dark and the Light. If it had been all Night, there had been no Labour; if all Day, there had been no Rest. Wisdom is seen in mixing the Elements, the Earth with the Sea. If it had been all Sea, then we had wanted Bread; if it had been all Earth, then we had wanted Water. The Wisdom of God is seen in preparing and ripening the Fruits of the Earth: the Wind and Frosts prepare the Fruits, the Sun and Rain ripen the Fruits. God's Wisdom is seen in setting Bounds to the Sea, and so wisely contriving it, that though the Sea be higher than the Earth, yet it should not overflow the Earth: so that we may cry out with the Psalmist, Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: there is nothing to be seen but Miracles of Wisdom. God's Wisdom is seen in ordering things in the Body Politick, that one shall have need of another: the Poor need the Rich Man's Money, and the Rich need the Poor Man's Labour. God makes one Trade depend upon another, that one may be helpful to another, and that mutual Love may be preserved.

2. The second Work wherein God's Wisdom shines forth, is the Work of Redemption. 1. Here was the Master-piece of Divine Wisdom, to contrive a way to Happiness between the Sin of Man, and the Justice of God. We may cry out with the Apostle, Rom. 11.33. [gap], O the depth of the Riches both of the Wisdom and Knowledge of God! This posed Men and Angels. If God had put us to find out a way of Salvation when we were lost, we could neither have had an Head to devise, nor an Heart to desire what God's infinite Wisdom hath found out for us. Mercy had a mind to save Sinners, yet loath that the Justice of God should be wronged: 'Tis pity, saith Mercy, that such a noble Creature as Man should be made to be undone, and yet no reason that God's Justice should be a loser. What way then shall be found out? Angels cannot satisfie for the wrong done to God's

Justice; nor is it fit that one Nature should sin, and another Nature suffer. What then, shall Man be for ever lost? Now, while Mercy was thus debating with it self what to do for the recovery of fall'n Man, here the Wisdom of God step'd in, and thus the Oracle spake; Let God become Man, let the second Person in the Trinity be Incarnate, and Suffer, and so for fitness he shall be Man, and for ability he shall be God. Thus Justice may be satisfied, and Man saved. O the depth of the riches of the wisdom of God, thus to make Justice and Mercy to kiss each other! Great is this Mystey, God manifest in the flesh, 1 Tim. 3.16. What wisdom was this, that Christ should be made sin, yet know no sin; that God should condemn the sin, yet save the sinner. Here was wisdom to find out the way of Salvation. 2. The means by which Salvation is applied sets forth God's wisdom. That Salvation should be by Faith, not by Works. Faith is an humble Grace, it gives all to Christ, 'tis an adorer of Free-grace; and Free-grace being advanced here, God hath his glory, and it is his highest wisdom to exalt his own glory. 3. The way of working Faith declares God's wisdom; 'tis wrought by the Word preached, Rom. 10.17. Faith comes by hearing. What is the weak Breath of a Man to convert a Soul? 'tis like whispering in the Ears of a dead Man; this is foolishness in the eye of the world: but the Lord loves to shew his wisdom by that which seems folly, 1 Cor. 1.27. He hath chosen the foolish things of the World to confound the wise. Why so? Verse 29. That no flesh should glory in his presence. Should God convert by the Ministry of Angels, then we should have been ready to have gloried in Angels, and have given that honour to them which is due to God. But when God works by weak Tools, makes use of Men who are of like Passions with our selves, and by them Converts, now the Power is plainly seen to be of God: 2 Cor. 4.7. We have this Treasure in earthen Vessels, that the excellency of the power may be of God, and not of us. Herein is God's wisdom seen, that no flesh may glory in his presence.

3. The Wisdom of God wonderfully appears in the Works of his Providence. Every Providence hath either a mercy or a wonder wrap'd up in it. The wisdom of God in his Works of Providence, appears 1. By effecting great things by small contemptible Means. He cured the stung Israelite by a brazen Serpent. If some Soveraign Antidote had been used, if the Balm of Gilead had been brought, there had been some likelyhood that this should have healed: But what was there in a brazen Serpent? it was a meer Image, and not applied to him that was wounded, only he was to look upon it; yet this wrought a Cure. The less probability in the Instrument, the more is God's wisdom seen. 2. The wisdom of God is seen in doing his work by that which to the Eye of Flesh seems quite contrary. God intended to advance Ioseph, and make all his Brethrens sheaves bow to his sheaf. Now, what way doth he take? First Ioseph is thrown into the Pit, then sold into Egypt, then after that put in Prison, Gen. 39.20. and by his Imprisonment God made way for his Advancement. For God to save in an ordinary way, wisdom would not be so much taken notice of; but when he goes strangely to work, and saves in that very way in which we think he will destroy, now his wisdom shines forth in a most glorious conspicuous manner. God would make Israel victorious, and what way doth he go in? He lessens Gideon's Army, Iudg. 7.2. The people that are with thee are too many: he reduceth the Army of two and thirty thousand to three hundred, and by taking away the means of Victory, makes Israel victorious. God had a design to bring his People out of Egypt, and a strange course he takes to effect it: he stirred up the Hearts of the Egyptians to hate them, Psal. 105.25. He turned their heart to hate his people. The more they hated and oppressed Israel, the more God plagued the Egyptians, and the gladder they were to let Israel go, Exod. 12.33. The Egyptians were urgent upon Israel that they might send them out of the Land in haste, God had a mind to save Ionah when he was cast into the Sea, and he lets the Fish swallow him up, and so bring him to the shore. God would save Paul, and all that were in the Ship with him, and there was no way to save them but the Ship must break, and they all came safe to Land upon the broken pieces of the Ship, Acts 27.44. In reference to the Church God oft goes by contrary means, makes the Enemy do his work; he can strike a strait stroak by crooked sticks. God hath oft made his Church grow and flourish by persecution. The showrs of Blood have made her more fruitful, Iulian. Exod. 1.10. Come let us deal wisely with them, least they multiply. And that way they took to suppress them, made them multiply, Vers. 12. The more the afflicted them, the more they multiplied: Like Ground, the more it is harrowed, it bears the better Crop. The Apostles were scattered by reason of Persecution▪ and their scattering was like the scattering of Seed, they went up and down and preached the Gospel, and brought in daily Converts. Paul was

put in Prison, and his Bonds were a Means to enlarge the Gospel, Phil. 1.12.

3. The wisdom of God is seen in making the most desperate Evils turn to the good of his Children. As several poisonful Ingredients, wisely tempered by the skill of the Artist make a Soveraign Medicine, so God makes the most deadly Afflictions co-operate for the good of his Children. He purifies them, and prepares them for Heaven, 2 Cor. 4.17. These hard Frosts hasten the Spring-flowers of Glory. The wise God, by a Divine Chymistry, turns Afflictions into Cordials. God makes his People gainers by losses, and turns their Crosses into Blessings.

4. The wisdom of God is seen in this, that the sins of Men shall carry on God's work, yet that he should have no hand in their sins. The Lord permits sin, but doth not approve it. He hath an Hand in the Action in which sin is, but not in the sin of the Action. As in the crucifying of Christ, so far as it was a Natural Action, God did concur; if he had not given the Jews Life and Breath, they could not have done it: but as it was a sinful Action, so God abhorred it. A Musitian plays upon a Viol out of tune, the Musitian is the Cause of the sound, but the jarring and discord is from the Viol it se[gap]f; so Men's natural Motion is from God, but their sinful Motion is from themselves. A Man that rides on a lame Horse, his riding is the Cause why the Horse goes, but the lameness is from the Horse it self. Herein is God's wisdom, the sins of Men shall carry on his Work, yet he hath no hand in them.

5. The wisdom of God is seen in helping in the desperate Cases. God loves to shew his wisdom when Humane Help and Wit fail. Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law, to shew their skil the more. God's wisdom is never at a loss, but when Providences are darkest, now appears the Morninst-star of Deliverance, Psal. 136.23. Who remembred us in our low condition. Sometimes God melts away the Spirits of his Enemies, Iosh. 2.24. Sometimes he finds them other work to do, and sounds a Retreat to them, as he did to Saul when he was pursuing David, The Philistines are in the Land. In the Mount will God be seen. When the Church seems to be upon the Altar, her Peace and Liberty ready to be Sacrificed, now comes the Angel.

6. God's wisdom is seen in befooling wise men, and making their wisdom a means of their overthrow. Achitophel had deep Policy, 2 Sam. 16.23. The counsel of Achitophel which he counselled, was as if a man had enquired at the Oracle of God: but he consulted his own shame, The Lord turned his counsel into foolishness, 2 Sam. 17.23. Job 5.13. God taketh the wise in their own craftiness; that is, when they think to deal wisely, he not only disappoints them, but insnares them. The Snares they lay for others catch themselves. Psal. 9.16. In the Net which they hid is their own foot taken. God loves to counter-plot Politicians; he makes use of their own Wit to undo them, and hangs Haman upon his own Gallows.

Use 1. Adore the wisdom of God, it is an infinite Deep, the Angels cannot search into: Rom. 11.33. His ways are past finding out. And as we should Adore, so we should Rest in the wisdom of God: God sees what Condition is best for us. Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom, in several Cases: 1. In want of Spiritual Comfort: God is wise, he sees it good sometimes we should be without Comfort. Perhaps we should be lifted up with Spiritual Enlargements, as Paul with his Revelations, 2 Cor. 12.7. 'Tis hard to have the Heart low when Comfort is high. God sees Humility is better for us then Ioy. 'Tis better to want Comfort and be humble, then to have it and be proud. 2. In want of bodily strength rest in God's wisdom; he sees what is best. Perhaps the less Health the more Grace. Weaker in Body, the stronger we are in Faith, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day. At Rome there were two Laurel Trees, when the one withered the other flourished. The inward Man is renewed. When God shakes the Tree of the Body, he is now gathering the Fruits of Righteousness, Hebr. 12.11. Sickness is God's Launce to let out the Impostbume of sin, Isa. 27.9. 3. In case of God's Providences to his Church: we wonder what God is doing with us, and are ready to kill our selves with Care; Rest in God's wisdom, he knows best what he hath to do, Psal. 77.19. His footsteps are not known. Trust him where you cannot trace him. God is most in his way, when we think he is most out of the way. When we think God's Church is as it were in the Grave, and there is a Tombstone laid upon her, God's wisdom can rowl away the Stone from the Sepulchre. Christ cometh leaping over Mountains, Cant. 2.8. Either his power can remove the Mountain, or his wisdom knows how to leap over it. 4. In case we are low in the World, or have but little

Oil in our Cruise, Rest in God's wisdom, he sees it best; it is to cure Pride and Wantonness. God knew, if thy Estate had not been lost, thy Soul had been lost. God he saw Riches would be a Snare to thee, 1 Tim. 6.9. Art thou troubled that God hath prevented a Snare? God will make thee rich in Faith; what thou lackest in Temporals, shall be made up in Spirituals; God will give thee more of his love. Thou art weak in Estate, yet God will make thee strong in Assurance. O rest in God's wisdom! he will Carve the best piece for thee. 5. In case of the loss of dear Friends, a Wife, or Child, or Husband, rest satisfied in God's Wisdom. God hath taken away these, because he would have more of your Love. He breaks these Crutches, that we may live more upon him by Faith. God would have us learn to go without Crutches.

Use 2. If God be infinitely wise, then let us go to him for Wisdom; as Solomon ▪ 1 Kings 3.9. Give thy servant an understanding heart, and the speech pleased the Lord; and there is encouragement for us. If any one lack wisdom, let him ask of God who giveth liberally and upbraideth not, Jam. 1.5. Wisdom is in God, tanquam in fonte, as in the Fountain; his wisdom is imparted, not impaired; his Stock is not spent by giving. Go then to God, Lord do thou light my Lamp; in thy Light 'I shall see Light; give me wisdom to know the fallacies of my heart, the subtilties of the old Serpent, to walk jealously towards my self, religiously towards thee, prudently towards others; guide me by thy Counsel, and afterwards receive me to Glory.