Secondly, THE Confideration that God is every where present should move us to pray unto him, and depend upon him for all Graces and Bleffings. Wherefoever we are God is with us, and ready at Hand to fupport and comfort us. He knows our Needs, and heareth our Requests, and understandeth how to difpofe all Things to our good. And if we fue unto him with pure Hearts and devout Affections, we fhall obtain mercy and find grace to help in time of need. For God is nigh unto all them that call upon him; to all that call upon him in Truth, Pfal. cxlv. 18.

A A A A A A XAAAKAK V W X W W W WN

CHA P. XVI.

Of the IMMUTABILITY of GOD.

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HE eighth Abfolute Property of God. is his Immutability; which is an Attribute whereby he is fubject to no kind of Change either in his Nature, or in his Purposes. Though the Heavens and the Earth fhall be changed, yet God is the fame, and his Years fhall not fail, Heb. i. 11, 12. For God is incorruptible, and with him is no variableness, nor fhadow of turning, Rom. i. 23. Jam. i. 17. If the Nature of God were changeable, he muft be changed either by an external Agent_againft his Will, or of his own Accord. But God being an independent and the most perfect Being, cannot be neceffitated by another to an unwilling Change,

Change. And he being infinitely Wife, will not willingly change for the worfe: Nor is it poffible that he fhould change for the better, because he is infinite in Perfection. And therefore he is no way changeable in his Nature.

NOR are the Purposes of God alterable, but conftant and immutable. For God is not a man that he fhould lye; neither the Son of Man that he should repent. Hath he faid it, and fhall not he do it? Or hath he spoken, and shall be not make it good? Num. xxiii. 19. If we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. ii. 13. And if God fometimes gives not what he hath promifed, nor executes what he hath threatened : Yet he changes not in himself, nor is his Mind altered; but the Perfons only with whom he dealeth are changed. For God's Promises are made on Condition of Obedience: And if this Condition be not performed by us, he is not bound to do what he hath promifed. And God's Judgments are threatened only for Sin. And if Men repent of their Sins, God may repent of the Evil which he hath threatened, without any Change of his Will.

THIS Attribute of God engageth us to praEtife these two Duties.

First, THE Immutability of God fhould move us to truft and rely on his Promises, and dread his Threatenings; for God is unchangeable, and all his Premifes are firm, and fhall be exactly fulfilled to all that perform the Condition on which they are made. And all his Threatenings against impenitent Sinners are immutable; and he will furely execute Wrath upon thofe that will not be reformed. And therefore let us turn from our Sins unto God and obey his Will, that we may

ob

obtain the Mercy promised. But if we continue impenitent in wicked Ways, we must look to undergo the Punishment threatened.

Secondly, THE Immutability of God fhould move us to be conftant and unchangeable in Religion. Whatever we do in the Service of God, it is of no account with him, unless we perfevere in well-doing. And no Benefit shall be received by profeffing the true Faith, unless we continue in it without wavering. But if we turn from the Way of Righteousness, it had been better for us not to have known it; for the Goodness of God towards us is conditional ; and he will continue his Favour towards us no longer than we continue in Obedience to him.

Of the Relative PROPERTIES of GOD; Of the LIFE of GOD.

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O much of the Abfolute Properties of God: The Relative or Communicable Properties of God are next to be confidered: And they are fuch as describe the Nature of God, as he is to us, having fome Likeness with certain Qualities in us: Of which Sort are thefe following. I. Life. II. Intellect. III. Will. IV. Goodness. V. Love. VI. Mercy. VII. Cle

тепсу.

mency. VIII. Patience. IX. Juftice.

IX. Juftice. X. Truth. XI. Holiness. XII. Power.

THE firft Relative Property of God is his Life Which is an Attribute whereby he liveth of himself eternally, and giveth Life and Being to all Things living. As God is fufficient to himself alone: So in a moft eminent Manner he hath Life in and of himself, according to that of our Saviour, Joh. v. 26. As the Father hath life in himself: So hath he given to the Son to have life in himself. Though the Chief of the Creatures, as Angels and the Souls of Men, are immortal: Yet they have not Life of themselves, but depend on God and are upheld by his Power. But God alone exifteth of himself, and never had Beginning of Life, nor fhall at any time cease to live; but he liveth for ever without Change, Dan. iv. 34. And he also giveth to all Life and Breath and all Things, A&. xvii. 25. Whence God only is faid to have Immortality, 1 Tim. vi. 16.

THE Duties which are to be performed in Reference to this Attribute of God, are Two.

First, THE Confideration of God's Immortality fhould move us to believe his Promises and Threatenings. Whatfoever God hath promised or threatened fhall be exactly fulfilled, feeing he ever liveth to perform the fame. If we obey his Precepts, we may be confident that he will give us what he hath promifed. But if we fin against him, and provoke his Anger, we have just Cause to fear that he will bring upon us the Evils which he hath threatened. For God always liveth to reward his Servants, and to execute Vengeance against thofe that rebel against him.

Secondly,

Secondly, The Confideration that God giveth us our Life and Being fhould engage us to ferve and glorifie him. We are bound, both in Gratitude and Obedience, to employ all our Faculties in his Service, from whom we have received them. And 'tis most reasonable that we should live unto God, and glorifie his Name, in whom we live, and move, and have our Being.

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Of the INTELLECT of GOD.

HE fecond Relative Property of God is his Intellect; which is an Attribute whereby he knoweth most clearly and

perfectly both himself in his own glorious Nature; and alfo all and every Thing whatfoever, which have been, are, or fhall be, with all the Circumftances belonging to them. He knoweth himself, and all his own Perfections. And all Things elfe he knoweth by himself with one fimple A&t. Known unto God are all his works from the beginning of the world, A&t. xv. 18. And there is not any creature that is not manifeft in his fight: But all things are naked and open unto the eyes of him, with whom we have to do, Heb. iv. 13. He knoweth the hearts of all the children of men, 1 King. viii. 39. He understandeth our thoughts afar off, and is acquainted with all our ways, Pfal. cxxxix. 2, 3. For the eyes of the Lord are in