Chapter 1: The Glory of God

Exodus 33:18. I beseech you, show me your glory.

This is the first divine truth, and there are these two parts considerable in it.

1. That there is a God. 2. That this God is most glorious.

I will begin with the first part, and prove (omitting many philosophical arguments) that there is a God, a true God: for every nation almost in the world, until Christ's coming, had a several God. Some worshipped the Sun, some the Moon, called by Ezechiel, the Queen of Heaven, which some made cakes to: Some the whole heavens, as some worshipped the fire, some the brute beasts, some [reconstructed: Baal], some Moloch. The Romans (says Varro) had 6000 gods: who imprisoning the life of nature, were given up to sins against nature, either to worship idols of man's invention, as the ignorant: or God and angels in those idols, as the learned did: but these are all false gods.

I am now to prove that there is one true God, the being of beings, or the first being. Although the proving of this point seems needless, because every man runs with the cry, and says there is a God; yet few thoroughly believe this point. Many of the children of God, who are best able to know men's hearts, because they only study their hearts, feel this temptation, Is there a God? bitterly assaulting them sometimes. The Devil will sometimes undermine, and seek to blow up the strongest walls and bulwarks. The light of nature indeed shows, that there is a God; but how many are there, that, by foul sins against their conscience, blow out and extinguish almost all the light of nature? And hence though they dare not conclude, because they have some light, though dim; yet if they saw their heart, they might see it secretly suspect, and question whether there be a God: but grant that none questions this truth, yet we that are builders, must not fall to a work, without our main props and pillars. It may appear therefore that there is a God, from these grounds.

First, from the works of God (Romans 1:20), when we see a stately house, although we see not the man that built it, although also we know not the time when it was built, yet will we conclude, thus, Surely some wise artificer has been working here: can we when we behold the stately theater of heaven and earth, conclude other, but that the finger, arms, and wisdom of God has been here, although we see not him that is invisible, and although we know not the time when he began to build. Every creature in heaven and earth is a loud preacher of this truth: who set those candles, those torches of heaven on the table? Who hung out those lanterns in heaven to enlighten a dark world? Who can make the stature of a man, but one wiser than the stone out of which it is hewn? Could any frame a man, but one wiser and greater than man? Who taught the birds to build their nests, and the bees to set up and order their commonwealth? Who sends the Sun post from one end of heaven to the other, carrying so many thousand blessings to so many thousands of people and kingdoms? What power of man or angels can make the least pile of grass, or put life into the least fly, if once dead? There is therefore a power above all created power, which is God.

Secondly, from the Word of God, there is such a majesty [reconstructed: shining], and such secrets revealed in the word, that if men will not be willfully blind, they cannot but cry out, the voice of God, and not the voice of man. Hence Calvin undertakes to prove the Scripture to be the word of God, by reason, against all atheists under heaven. Have you not thought sometimes at a sermon, the minister has spoken to none but you, and that some or other has told the minister what you have said, what you have done, what you have thought? Now that word which tells you the thoughts of your heart, can be nothing else but the word of an all-seeing God that searches the heart.

Again, that word which quickens the dead is certainly God's word, but the word of God ordinarily preached quickens the dead; it makes the blind to see, the dumb to speak, the deaf to hear, the lame to walk, those that never felt their sins to load them, to mourn, those that never could pray to breathe out unutterable groans and sighs for their sins.

Thirdly, from the children begotten of God: for we may read in men's foreheads, as soon as ever they are born, the sentence of death; and we may see by men's lives what hellish hearts they have. Now there is a time that some of this monstrous brood of men, are quite changed and made all new; they have new minds, new opinions, new desires, new joys, new sorrows, new speeches, new prayers, new lives: and such a difference there is between these and others, that they are hated by others, who loved them well while they loved their sins: and from where came this strange change? Is it from themselves? No; for they hated this new life, and these new men once themselves. Is it because they would be credited thereby? No, it is to be hated of father, mother, friends, and maligned everywhere. Is it out of simplicity, or are their brains grown crazy? They were indeed once fools, and I can prove them all to be Solomon's fools: but even simple men have been known to be more wise for the world, after they have been made new. But lastly, is it now from a slavish fear of hell, which works this alteration? Nothing less; they abhor to live like slaves in Bridewell, to do all for fear of the whip.

Fourthly, from God's register or notary, which is in every man; I mean the conscience of man; which tells them there is a God: and although they silence it sometimes, yet in thundertime, or great plague, as Pharaoh: or at the day of death, then they are near God's tribunal, when they acknowledge him clearly. The fearful terrors of conscience prove this, which like a bailiff arrests men for their debts; therefore, there is some creditor to set it on; sometimes like a hangman it torments men, therefore, there is some strange judge that gave it that command: from where arise these dreadful terrors in men? Of themselves? No surely, all desire to be in peace, and so to live and sleep in a whole skin: does it come from melancholy? No, for melancholy comes on by degrees: these terrors of conscience surprise the soul suddenly at a sermon, suddenly after the commission of some secret foul sin. Again, melancholy sadness may be cured by medicine; but many physicians have given such men over to other physicians. Melancholy sadness may be borne, but a wounded spirit who can bear? Thus you see that there is a God. But, whoever saw God, that every one is bold to affirm that there is a God? Indeed his face never was seen by mortal man, but his back-parts have been seen, are seen, and may be seen by all the world, as has been proved.

Objection: All things are brought to pass by second causes.

Answer 1: What though? Is there no master in the house, because the servants do all the work? This great God maintains state by doing all by the creatures' subjection; yet sometimes we may cry out in beholding some special pieces of his administration, here is the finger of God.

2. What though there be such confusion in the world, as that shillings stand for pence, and counters stand for pounds, the best men are bought and sold at a low rate, and worst men prized and preferred; yet if we had eyes to see and conceive, we should see a harmony in this discord of things. God is now like a wise carpenter, but hewing out his work. There is a lumber and confusion seemingly among us, let us stay till the day of judgment, and then we shall see infinite wisdom in [reconstructed: fitting] all this for his own glory, and for the good of his people.

Objection: But if there be a God, why does he not hear his people's prayers? Why does he forget them when they have most need of him?

I answer; Noah's Dove returns not presently with an olive-branch of peace in his mouth. Prayers sometimes, that speed well, return not presently, for want of company enough to fetch away that abundance of mercy which God has to give. The Lord ever gives them their asking in money or money's worth, in the same thing or a better. The Lord ever gives his importunate beggars their desires, either in pence by little and little, or by pounds; long he is many times before he gives, but pays them well for their waiting.

This is a use of reproof to all atheists either in opinion or practice.

First, in opinion; such as either conclude, or suspect there is no God. Oh blasphemous thought! Are there any such men? Men! no, beasts, no, devils, no, worse than devils, for they believe and tremble. Yet the fool has said in his heart, there is no God (Psalm 14:1). Men that have little heads, little knowledge, without hearts, as scholars sometimes of weak brains, seeing how things come by second causes, though they might believe their books, yet cannot raise their dull thoughts to the beholding of a first cause. Great politicians are like children always standing on their heads, and shaking their heels against heaven; these think religion to be but a piece of policy, to keep people in awe: profane persons desiring to go on in sin, without any rub or check for sin, blow out all the light of nature, wishing there were no God to punish, and are willing to suspect that which is not. Those also that have sinned secretly, though not openly against nature, or the light of conscience: God smites men for incest, sodomy, self-pollution, with dismal blindness. Those also that are notorious worldlings, that look no higher than their barns, no further than their shops: the world is a pearl in their eyes; they cannot see a God.

Lastly, I suspect those men that never found out this thief, this sin, that was bred and born with them nor saw it in their own hearts, but there it lies still in some dark corner of their souls to cut their throats: these kind of men sometimes suspect there is no God. O this is a grievous sin; for if no God; no heaven, no hell; no martyrs, no prophets, no Scriptures. Christ was then a horrible liar, and an impostor. Other sins wrong and grieve God and wound him, but this sin stabs the very heart of God, it strikes at the life, and is (as much as lies in sinful man) the death of God: for it says, there is no God.

Secondly, this reproves atheists in practice, which say there is a God, and question it not, but in works they deny him. He that plucks the king from his throne, is as vile as he that says he is no king. These men are almost as bad as atheists in opinion. And of such dust-heaps we may find in every corner, that in their practice deny God, men that set up other gods in God's room, their wealth, their honor, their pleasure, their merits, their backs and bellies to be their gods: men that make bold to do that against this true God, which idolaters dare not do against their idol gods, and that is, continually to wrong this God; men that speak not for all they want by prayer, nor return all back again to God by praise.

A second use is, for exhortation. O labor to see and behold this God. Is there a God, and will you not give him a good look? Oh, pass by all the rivers, till you come to the spring head; wade through all creatures, until you are drowned, plunged, and swallowed up with God. When you see the heavens, say, where is that great Builder that made this? When you hear of mutations of kingdoms, say, where is the Lord of Hosts, the great captain of these armies? When you taste sweetness in the creature or in God's ordinances, say, where is sweetness itself, beauty itself? Where is the sea of these drops, the sun of these beams? Oh that men saw this God; it's heaven to behold him: you are then in a corner of hell, that cannot, does not see him, and yet what is less known than God. Methinks when men hear there is a God about them, they should lie groveling in the dust because of his glory. If men did see him, they would speak of him; who speaks of God? Nay, men cannot speak to God; but as beggars have learned to cant, so many a man to pray. Oh, men see not God in prayer, therefore they cannot speak to God by prayer. Men sin, and God frowns, (which makes the devils to quake;) yet men's hearts shake not, because they see him not.

Oh, make choice of this God as your God. What though there be a God, if it be not your God, what are you the better? Down with all your idol gods, and set up this God. If there be any creature that ever did you any good, that God set not to work for your good, love that, think on that, as your God. If there be any thing that can give you any succor on your death-bed, or when you are departed from this world, take that to be your God. You might have been born in [reconstructed: Judea], and never have heard of this true God, but worshipped the devil for your God. O therefore make choice of him alone to be your God; give away yourself wholly and forever to him, and he will give away his whole self everlastingly to you. Seek him weeping, and you shall find him. Bind yourself by the strongest oaths and bonds in covenant to be his, and he will enter into covenant with you, and so be yours (Jeremiah 40:5).

The fourth use is, an use of comfort to them that forsake all for this God: you have not lost all for nothing; you have not cast away substance for shadows, but shadows for somewhat. (Proverbs 8:18). When all comfort is gone, there is a God to comfort you. When you have no rest here, there is a God to rest in: when you are dead, he can quicken you; when you are weak, he is strong, and when friends are gone, he will be a sure one to you.

Thus much of the first part of this doctrine, or divine truth, that there is a God: now it follows to show you that this God is a most glorious God, and that in four things he is glorious.

- 1. In his Essence. - 2. In his Attributes. - 3. In his Persons. - 4. In his Works.

He is glorious in his essence. Now what this glory is, no man or angel has, does, or ever shall know; their cockle-shell can never comprehend this sea; he must have the wisdom of God, and so be a God, that comprehends the essence of God. But though it cannot be comprehended, what it is, yet it may be apprehended, that it is incomprehensible and glorious, which makes his glory to be the more admired, as we admire the luster of the sun the more, in that it is so great we cannot behold it.

God is glorious in his attributes, which are those divine perfections whereby he makes himself known to us. Which attributes are not qualities in God, but natures. God's wisdom is God himself, and God's power is God himself, etc. Neither are they diverse things in God, but they are diverse only in regard of our understanding, and in regard of their different effects, on different objects. God punishing the wicked is the justice of God; God compassionating the miserable is the mercy of God.

Now the attributes of God, omitting curious divisions, are these.

1. He is a Spirit, or a spiritual God (John 4:24); therefore he abhors all worship and all duties performed without the influence of the Spirit; as to confess your sins without shame or sorrow, and to say the Lord's Prayer without understanding, to hear the word that you may only know more, and not that you may be affected more; oh, these carcasses of holy duties are most odious sacrifices before God.

2. He is a living God, whereby he lives of himself, and gives life to all other things. Away then with your dead heart to this principle of life to quicken you, that his Almighty power may pluck you out of your sepulcher, unloose your grave-locks, that so you may live.

3. He is an infinite God, whereby he is without limits of being (2 Chronicles 6:18). Horrible then is the least sin that strikes an infinite great God, and lamentable is the estate of all those with whom this God is angry: you have infinite goodness to forsake you, and infinite power and wrath to set against you.

4. He is an eternal God, without beginning or end of being (Psalm 80:1). Great therefore is the folly of those men that prefer a little short pleasure before this eternal God, that like Esau sell away an everlasting inheritance for a little pottage, for a base lust and the pleasure of it.

5. He is an all-sufficient God (Genesis 17:1): what do you lack, therefore, you that would gladly have this God and the love of this God, but you are loath to take the pains to find him, or to be at cost to purchase him with the loss of all? Here's infinite, eternal, present sweetness, goodness, grace, glory and mercy to be found in this God. Why do you post from mountain to hill, why do you spend your money, your thoughts, time, endeavors, on things that satisfy not? Here is your resting place. Your clothes may warm you, but they cannot feed you; your meat may feed you, but cannot heal you; your medicine may heal you, but cannot maintain you; your money may maintain you, but cannot comfort you when distresses of conscience and anguish of heart come upon you; this God is joy in sadness, light in darkness, life in death, heaven in hell. Here is all your eye ever saw, your heart ever desired, your tongue ever asked, your mind ever conceived. Here is all light in this Sun, and all water in this Sea, out of whom as out of a crystal fountain you shall drink down all the refined sweetness of all creatures in heaven and earth for ever and ever. All the world is now seeking and tiring out themselves for rest, here only it can be found.

6. He is an omnipotent God, whereby he can do whatever he will: yield therefore, and stand not out in the sinful or subtle close maintenance of any one sin against this God so powerful who can crush you at his pleasure.

7. He is an all-seeing God; He knows what possibly can be or may be known: approve yourself therefore to this God only in all your ways. It's no matter what men say, censure or think of you. It's no matter what your fellow actors on this stage of the world imagine. God is the great spectator that beholds you in every place: God is your spy, and takes complete notice of all the actions of your life; and they are in print in heaven, which that great spectator and judge will open at the great day, and [reconstructed: read aloud in the ears] of all the world. Fear to sin therefore in secret, unless you can find out some dark hole where the eye of God cannot discern you. Mourn for your secret neglect of holy duties, mourn for your secret hypocrisy, whoredom, profaneness, and with shame in your face come before this God for pardon and mercy. Admire and wonder at his patience, that having seen you has not damned you.

8. He is a true God; whereby he means to do as he says. Let every child of God therefore know to his comfort, that those things which he has not under feelings, but under a promise, shall one day be all made good: and let all wicked men know, whatever threatening God has denounced, whatever arrows are in the bowstring, will one day fly, and hit and strike deep, and the longer the Lord is a drawing, the deeper wound will God's arrow (that is, God's threatening) make.

9. He is a holy God: Be not ashamed therefore of holiness, which if it ascend above the common strain of honesty, the blind and mad world accounts it madness. If the righteous, that is, those that are most holy, are scarcely saved, where shall the ungodly, and the sinner appear (1 Peter 4:18)? Where? Not before saints and angels, for holiness is their trade; not before the face of the man Christ Jesus, for holiness was his meat and drink; not before the face of a blessed God, for holiness is his nature; not in heaven, for no unclean thing crawls there; they shall never see God, Christ, saints, angels, or heaven to their comfort, that are not holy: wear therefore that as your crown now, which will be your glory in heaven, and if this is to be vile, be more vile.

10. He is a just and merciful God, just in himself, and so will punish all sin: merciful in the face of Christ, and so will punish no sin. A just God against a hard-hearted sinner, a merciful God towards a humble sinner. God is not all mercy and no justice, nor all justice and no mercy. Submit to him, his mercy embraces you. Resist him, his justice pursues you. When a child of God is humbled indeed, commonly he makes God a hard-hearted cruel God, loath to help; and says, can such a sinner be pardoned? A wicked man that was never humbled makes God a God of clouts, one that (however he speaks heavy words, yet he is a merciful God, and) will not do as he says, and he finds it no difficult work to believe the greatest sin may be pardoned: conceive therefore of him as you have heard.

Thirdly, God is glorious in his persons, which are three; Father begetting, Son begotten, and the Holy Ghost the third person proceeding. Here the Father is called the Father of glory (Ephesians 1). Christ is called the Lord of glory (1 Corinthians 2), and the Spirit is called the Spirit of glory (1 Peter 4). The Father is glorious in his great work of election; the Son is glorious in his work of redemption; the Holy Ghost is glorious in his work of application: the Father is glorious in choosing the house, the Son is glorious in buying the house, the Spirit is glorious in dwelling in the house, that is, the heart of a poor lost sinner.

4. He is glorious in his works, in his works of creation, and in his works of providence and government: wonder therefore that he should so vouchsafe to look upon such worms, such dunghills, such lepers as we are, to provide, protect, to slay his Son, to call, to strive, to wait, to give away himself, and all that he is worth to us; O fear this God when you come before him. People come before God in prayer, as before their fellows, or as before an idol. People tremble not at his voice in the Word. A king or monarch will be served in state, yet how rudely, how slovenly do men go about every holy duty.

Thus much of the first principal head, that there is one most glorious God. Now we are to proceed to the second, namely,