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To be a God to us, is

initial, and very imperfect here, in comparison | relation to the creatures.
of what it will be in heaven. 2. It is the eter-
nal felicity, 1. Seminally; for grace is as it were
the seed of glory; 2. As it is the necessary way
or means of attaining it; and that preparation
which infallibly procures it. The perfect holi-
ness of the saints in heaven, will be one part of
their perfect happiness: and this holiness imper-
fect they have here in this life. It is the same
God that we know and love, here and there;
and with a knowledge and love that is of the
same nature seminally. This imperfect holiness
hath the promise of perfect holiness and happi-
ness in the full fruition of God hereafter. So
it is the seed and prognostic of life eternal.
'To know.' Not to know God here and here-
after in the same manner or degree; but to
know him here as in a glass, and hereafter in his
glory, as face to face. To know him by an af-
fective practical knowledge: there is no text of
scripture of which the rule is more clearly true
and necessary than of this, that words of know-
ledge imply affection. It is the closure of the
whole soul with God, which is here called the
knowing of God, because it is not meet to name
every particular act of the soul; when ever this
duty is mentioned, it is all denominated from
knowledge, as the first act, which infers all the
rest. 1. Knowledge of God in the habit is
spiritual life, as a principle. 2. Knowledge of
God in the exercise, is spiritual life, as an em-
ployment. 3. The knowledge of God in perfec-
tion, with its effects, is life eternal, as it signifies
full felicity. What it contains I shall further
show anon.

to be one to whom we must ascribe all that we
are or have; and one whom we must love, obey,
and honour, with all the powers of soul and body:
and one on whom we totally depend, and from
whom we expect our judgment and reward, in
whom alone we can be perfectly blessed.

And Jesus Christ.' That is, as mediator, in his natures, (God and man) and in his office and grace.

Whom thou hast sent.' That is, whom thy love and wisdom designed and commissioned to this undertaking and performance.

Thee.' That is, the Father, called by some divines the fountain, or foundation of the trinity: and often used in the same sense as the word 'God,' to signify the pure deity.

The only.' He that believes that there is more gods than one, believes not in any. For though he may give many the name, yet the description of the true God can agree to none of them. He is not God indeed, if he be not one only.

This doth not at all exclude Jesus Christ, as the second person in trinity: but only distinguishes the pure deity, or the only true God, as such, from Jesus Christ, as mediator between God and man.

'True.' There are many that falsely and me- | taphorically are called gods: if we think of God but as one of these, it is not to know him, but deny him.

'God.' The word God doth not only signify the divine perfections in himself, but also his

The knowledge of the Holy Ghost seems here left out, as if it were no part of life eternal: but 1. At that time the Holy Ghost in that eminent sort, as sent by the Father and Son on the apostles, after the resurrection and the ascension of Christ, was not yet so manifested as afterwards, and therefore not so necessarily to be distinctly known and believed in as after the having of the Spirit being of more necessity than the distinct knowledge of him. Certain it is that the disciples were at first very dark in this article of faith and scripture more fully reveals the necessity to salvation of believing in the Father and Son, than in the Holy Ghost distinctly; yet telling us, that if any man have not the Spirit of Christ, the same is none of his.' 2. But presently after, when the Spirit was to be sent, the necessity of believing in him is expressed; especially in the apostles' commission to baptize all nations, that were made disciples, in the name of the Father, Son, and Holy Ghost.

CHAP. I.

The knowledge of the only true God, and of Jesus Christ the mediator, is the life of grace, and the necessary way to the life of glory.

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As James distinguishes between such a dead faith as devils and wicked men had, and such a living and working faith as was proper to the justified; so must we here of the knowledge of God. Many profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate.' There is a form of knowledge,' which the unbelievers had, and a knowledge which puffeth up,' and is void of love, which hypocrites have. But no man, spiritually, knows the things of God, but by the Spirit; and they that rightly know his name will put their trust in him.' Thus he gives the regenerated a heart to know him,' and the new creature 'is renewed in knowledge.' Vengeance shall be 'poured out on them that know not God.'

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This saving knowledge of God, which is eter- | him? And what profit shall we have if we pray nal life, contains and implies in it all these acts. unto him?' All wickedness hath admission into 1. The understanding's apprehension of God ac- that heart or land, where the knowledge of God cording to the necessary articles of faith. 2. A is not the watch to keep it out: Abraham inferbelief of the truth of these articles: that God is, red that the men of Gerar would kill him for his and is such as he is therein described. 3. A wife, when he saw that the fear of God was high estimation of God accordingly. 4. A voli- not in that place.' It was God's controversy tion, complacency, or love to him as God, the with Israel, because there was no truth, nor chief good. 5. A desiring after him. 6. A mercy, nor knowledge of God in the land; but choosing him, with the rejection of all competi- by swearing, lying, killing, and stealing, they tors. 7. A consent that he be our God, and a brake out, and blood touched blood. They giving up ourselves to him as his people. 8. are called by God 'a foolish people, sottish chilAn intending him as our ultimate end in the dren, of no understanding, that knew not God; use of means, in the course of our conversations. though they were wise to do evil.' He will 'pour 9. A seeking him in the choice and use of means. out his fury upon the heathen that know him 10. An obeying him as our sovereign governor. not, and the families that call not on his name.' 11. An honouring and praising him as God. As the day differs from the night, by the light 12. And an enjoying him and delighting in him, | of the sun, so the church differs from the world, in some small foretaste here, as he is seen by by the knowledge of God in Jesus Christ. In faith; but perfectly hereafter, as beheld in glory. Judah is God known; his name is great in Israel: The effective practical knowing of God, which in Salem also is his tabernacle, and his dwelling is life eternal, contains or implies all these place in Zion.' The love, unity and peace which parts. shall succeed persecution and malice in the blessed times, shall be 'because the earth shall be full of the knowledge of the Lord, as the waters cover the sea.' Hypocrites shall know him superficially and ineffectually: and his holy ones shall know him so as to love him, fear him, trust him, and obey him; with a knowledge effectual upon heart and life and he will continue his loving kindness to them that know him.

Every Christian that hath any of this knowledge, desires more: it is his great desire to know more of God, and to know him with a more affecting, powerful knowledge. He that grows in grace, accordingly grows in this knowledge of God and of Jesus Christ. The vigour and alacrity of our souls live in it: the rectitude of our actions, and the holiness of them, flow from it: God is the excellency of our hearts and lives: our advancement and our joy are here only to be found. All other knowledge is so far desirable, as it conduces to the knowledge of God, or to the several duties which that knowledge requires. All knowledge of words or things, of causes and effects, of any creatures, actions, customs, laws, or whatsoever may be known, is so far valuable as it is useful; and so far useful as it is holy, subserving the knowledge of God in Christ. What the sun is to all men's eyes, that God is to their souls, and more: it is to know him, that we have understandings given us and our understandings enjoy him but so far as they know him; as the eye enjoys the light of the sun, by seeing it. The ignorance of God is the blindness and part of the atheism of the soul, and infers the rest. They that know him not, desire not heartily to know him; nor can they love him, trust him, fear him, serve him, or call upon him, whom they do not know. 'How shall they call upon him in whom they have not believed?' The heart of the ungodly saith to God, depart from us; for we desire not the knowledge of thy ways: what is the almighty, that we should serve

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He is the best Christian that hath the fullest impression made upon his soul, by the knowledge of God in all his attributes. Thus it is our life eternal to know God in Christ. It is to reveal the Father that the Son was sent; and it is to reveal the Father and the Son, that the Holy Spirit is sent; God is the light, the life, and felicity of the soul. The work of its salvation is but the restoring it to him, and putting it in possession of him. The beginning of this is regeneration and reconciliation; the perfection of it is glorification, beatific vision, and fruition. The mind that hath least of God, is the darke.st and most deluded mind: and the mind that hath most of him, is the most lucid, pure, and serene. How is God in the mind, but as the light and other visible objects are in the eye, as pleasant melody is in the ear, and as delightful meats and drinks are in the taste, but that God makes a more deep and durable impress on the soul, and such as is suitable to its spiritual, immaterial nature.

As your seal is to make a full impression on the wax of the whole figure that is upon itself, so hath God been pleased, in divers seals, to en

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grave his image, and these must make their impress upon us. 1. There is the seal of the creation for the world hath much of the image of God: it is engraven also on the seal of providential disposals (though there we are incapable of reading it yet, so fully as in the rest). 2. It is engraven on the seal of the holy scriptures. 3. And on the person of Jesus Christ, who is the purest, clearest image of the Father, as also on the holy example of his life. 4. By the means of all these applied to the soul, in our sober consideration, by the working of the Holy Ghost, the image of God is made upon us.

The first seal on which he engraved this his image, was the creation, that is, 1. The whole world in general. 2. The intellectual nature, or man in special.

In the being of the creation and every particular creature, his infinite being is revealed; so wretched a fool is the atheist, that by denying God, he denies all things! Could he prove that there is no God, I would quickly prove that there is no world, no man, no creature: if he know that he is himself, or that the world or any creature is, he may know that God is: for God is the original being: and all being that is not eternal, must have some original: and that which hath no original is God, being eternal, infinite, and without cause.

The power of God is revealed in the being and powers of the creation. His wisdom is revealed in their nature, order, offices, effects, &c.; his goodness, in the creature's goodness, its beauty, usefulness, and accomplishments. But though all his image thus appear upon the creation, yet is it his omnipotence that principally there appears. The beholding and considering of the wonderful greatness, activity and excellence of the sun, the moon, the stars, the fire, and other creatures, doth first and chiefly possess us with apprehensions of the infinite greatness or power of the Creator.

Here note, 1. That all the revealed image of God must be made on the soul, and not a part only and all is wrought where any is truly wrought. 2. That to the completeness of his image on us, it is necessary that each part of God's description be orderly made, and orderly make the impress on us, and that each part keep its proper place for it is a monster that hath feet where the head should be, or the backside forward, or where there is any gross misplacing of the parts. 3. Note also, that all the three forementioned seals contain all God's image on them; but yet not all alike; but the first part is more clearly engraven upon the first of them, the second part upon the second of them, and the third part most clearly on the third and last. In the holy word or laws of God, which is the To open this more plainly to you; unity in second glass, or seal (more clear and legible to trinity, and trinity in unity, is the sum of our us than the former) there appears also all his holy faith. In the deity there is revealed to image, his power in the narratives, predictions, us one God in three persons, the Father, Son, &c. his wisdom in the prophecies, precepts, and and Holy Ghost; the essence is but one; the in all his goodness in the promises and instisubsistences are three. As we must conceive tutions in a special manner. But yet it is his and speak of the divine nature according to second property, his wisdom, that most eminently its image, while we see it but in a glass; so appears on this second seal, and is seen in the we must say, that in this blessed deity in the glass of the holy law. The discovery of such unity of essence, there is a trinity of essential mysteries; the revelation of so many truths; the properties and attributes, that is, power, wisdom suitableness of all the instituted means; and the and goodness, life, light and love; the measure admirable fitness of all the holy contrivances of of which is to have no measure, but to be God, and all his precepts, promises and threatinfinite. Therefore this being is eternal, and enings, for the government of mankind, and carnot measured by time, being without beginning rying him on for the attainment of his end, in a or end he is immense, as being not measured way agreeable to his nature; these show that by place, but contains all places, and is con- wisdom that is most eminently here revealed, tained in none. He is perfect, as not measured though power and goodness be revealed with it; by parts or by degrees, but quite above de- so in the face of Jesus Christ, who is the third grees and parts. This infiniteness of his being and most perfect seal and glass, there is the communicates itself, or consists, in the infinite-image of the power, wisdom and goodness of ness of his essential properties. His power is the Godhead: but yet it is the love or goodomnipotence, that is, infinite power; his know-ness of the Father that is most eminently revealledge or wisdom is omniscience, that is, infinite ed in the Son: his power appeared in the incarwisdom his goodness is felicity itself, or infinite nation, the conquests over Satan and the world, goodness. the miracles, the resurrection and the ascension

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of Christ. His wisdom appears in the admirable mystery of redemption, and in all the parts of the office, works, and laws of Christ, and in the means appointed in subordination to him; but love and goodness shine most clearly and amiably through the whole; it being the very end of Christ in this blessed work, to reveal God to man in the riches of his love, as giving us the greatest mercies, by the most precious means, in the meetest season and manner for our good; reconciling us to himself, and treating us as children, with fatherly compassions, bringing us nearer him, and opening to us the everlasting treasure, having brought life and immortality to light in the gospel.

God being thus revealed to man from without, in the three glasses or seals of the Creation, Law, and Son himself, he is also revealed to us in our selves, man being, as it were, a little world.

Considered as regenerated by the Spirit, and planted into Christ, so we have the impress of all his said attributes; but most eminently of his love and goodness, shining in the moral accomplishments or graces of the soul.

Man being thus made at first the natural image of God, (with much of the image of his love) the Lord did presently, by necessary result and voluntary consent, stand related to us in such variety of relations, as answer the foresaid properties and attributes. These relations of God to us, are next to be known as flowing from his attributes and works.

As we have our derived being from God, who is the primitive, eternal being; so from our being given by creation, God is related to us as our maker; from this relation of a creator in unity, there arises a trinity of relations: this trinity is in that unity, and that unity in this trinity.

God having made us of nothing, is necessarily related to us as our Lord; by a Lord, we mean strictly a proprietary or owner, as you are the owner of your goods, or any thing that is your own. He is related to us as our ruler, our

In the nature of man is revealed as in a seal or glass, the nature of the blessed God, in some measure. In unity of essence, we have a trinity of faculties of soul, even the vegetative, sensitive and rational, as our bodies have both parts and spirits, natural, vital and animal; the rational power in unity, hath also its trinity of fa-governor or king. This arises from our nature, culties, even power for execution, understanding for direction, and will for command: the measure of power is naturally sufficient to its use and end; the understanding is a faculty to reason, discern, and discourse: the will hath that freedom which beseems an undetermined, self-determining creature here in the way.

Besides this physical image of God that is inseparable from our nature, we have also his law written in our hearts, and are ourselves objectively part of the law of nature; that is, the signifiers of the will of God. Had we not by sin obliterated somewhat of this image, it would have showed itself more clearly, and we should have been more capable of understanding it.

And when we are regenerated and renewed by the grace and Spirit of Christ, and planted into him, as living members of his body, we have then the third impression upon our souls, and are made like our Head in wisdom, holiness, and in effectual strength.

Considered as creatures endued with power, understanding and will, we have the impress of all the foresaid attributes of God: but eminently of his power

Considered as we were at first possessed with the light and law of works or nature, (of which we yet retain some part) so we have the impress of all these attributes of God; but most eminently of his wisdom.

made to be ruled in order to our end, being ra tional, voluntary agents; and also from the dominion and blessed nature of God, who only hath right to the government of the world, and only is fit and capable of ruling it. He is related also to us as our benefactor or Father; freely and of his bounty giving us all the good that we receive.

His first relation in this trinity, answers his first property in the trinity: he is our almighty Creator, and therefore is our owner, or our Lord.

The second of these relations answers the second property of God. He is most wise, and made an impress of his wisdom on the rational creature, and therefore is our governor.

The third relation answers the third property of God. As he is most good, so he is our benefactor; thou art good, and dost good.' Man's nature and disposition is known by his works, though he be a free agent; for the tree is known by its fruit;' and so God's nature is known by his works (as far as it is fit for us here to know) though he be a free agent.

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In each of these relations, God hath other special attributes, which are denominated from his relations, or his following works.

As he is our Lord or owner, his proper attribute is to be absolute, having so full a title to us, that he may do with us what he chooses.

As he is our ruler, his proper attribute is to be our sovereign or supreme; there being none above him, or co-ordinate with him, nor any power of government but what is derived from him.

As he is our benefactor, it is his prerogative to be our chief, or all; the Alpha and Omega; the fountain, or first efficient cause of all that we receive or hope for; and the end or ultimate final cause that can make us happy by fruition, and that we must still intend.

and the person of his Son; and resulting from his relations and the works of those relations; even as he is our creator in unity; and our Lord or owner, our ruler and benefactor in trinity.

Were it not my purpose to confine myself to this short discovery of the nature, attributes, and works of God, but to run deeper into the rest of the body of divinity, I should come down to the fall and the work of redemption, and show you in the gospel and all the ordinances, &c. the footsteps of this method of trinity in unity, which I have here begun ; but that were to digress.

Besides what is said, we might name to you many attributes of God, that are commonly call

the imperfect creature, by setting him infinitely above us in his perfections. Man hath a body; but God is not a body, but a spirit; man is mutable, but God immutable; man is mortal, but God immortal, &c. Now as I have showed you these properties, relations, and attributes of God, so I must next tell you that we also stand in answerable counter-relations to him; and must have the qualities, and do the works that answer those relations.

As these are the attributes of God in these his great relations, so in respect to the works of these relations, he hath other subordinate attributes. As he is our owner, it is his work to dis-ed negative, and do but distinguish him from pose of us; and his proper attribute to be most free. As he is our ruler, it is his work to govern us; which is first, by making laws for us, and then by teaching and persuading us to keep them, and lastly by executing them, which is by judging, rewarding, and punishing. In respect to all these, his principal attribute is to be just or righteous; in which is comprehended his truth or faithfulness, his holiness, his mercy, and his divine power. As his attributes appear in the assertions of his word, he is true, his veracity being nothing but his power, wisdom, and goodness, expressing themselves in his word or revelations. For he that is able to do what he will, and so wise as to know all things, and so good as to will nothing but what is good, cannot possibly lie; for every lie is either for want of power, or knowledge, or goodness; he that is most able and knowing, need not deceive by lying; and he that is most good, will not do it As his first properties appear in the word of promise, he is called faithful, which is his truth in making good a word of grace. As he commands holy duties, and condemns sin as the most detestable thing, by a pure, righteous law, so he is called holy; and also as the fountain of this law, and the grace that sanctifies his people. As he fulfils his promises, and rewards and defends men according to his word, so he is called merciful and gracious, as a governor, (where his mercy is considered as limited or ordained by his laws.) As he fulfils his threatenings, he is called angry, wrathful, terrible, dreadful, holy, jealous, &c. But he is just in all.

on any account.

As these are his attributes as our sovereign ruler; so as our benefactor, his special attribute is to be gracious, or bountiful, or benign; or to be loving, and inclined to do good. These are the attributes of God resulting from his nature as appearing in his image in the creation, laws,

As God is our almighty Creator, so we are his creatures, impotent and insufficient for ourselves. We owe him therefore all that a creature that hath but our receivings, can owe his Maker. In this relation is contained a trinity of relations. We are his own, as he is our Lord. We are his subjects, as he is our ruler. We are his children, as he is our Father; or his obliged beneficiaries, as he is our benefactor. Now having opened to your observation the image of God, and the extrinsic seals, I have ripened the discourse so far, that I may the more fitly show you how the impression of this image of God is to be made upon the soul of the believer.

CHAP. II.

OF THE Knowledge of God's beING. 'He that cometh to God, must believe that God is, and that he is a rewarder of them that diligently seek him.' The first thing to be imprinted on the soul is, that there is a God: that he is a real, most transcendent being. As sure as the sun that shines hath a being, and the earth that bears us hath a being, so sure hath God that made them a being infinitely more excellent than theirs. As sure as the streams come from the fountain, and as sure as earth and stones, and beasts, and men did never make themselves, nor uphold themselves, or continue the course of nature in themselves and others, nor govern the world, so sure is there an infinite, eternal being that

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