exceeds all that wee can speak or thinke Fourthly with prayerfull hearts The same spirit by whom the Scriptures were inspired is the expositer of the Scriptures There is a veile over every mans heart naturally when hee reads the word where this Spirit is the veile is done away no man can see the things of God but hee to whom God reveales them and bee reveales them to them that ask him But of this in the Treatise Lastly he must make use of the Ministers of God of their lippes and labour The Priests lippes should preserve knowledge and they should enquire the Law at his mouth The Eunuch read the word but understood it not God sent Philip to instruct him Cornelius fasted and prayed but understood not the Angell warnes him to send for Peter and heare words of him This was done for our instruction to teach us to make use of those Pastors which God raiseth up according to his owne heart to teach us in wisedome and understanding Madam it is the scope of this Treatise to reveal God and shew what use should be made of this knowledge It was peÌ„ned by an able minister of the Gospel in his time a burning shining light eminent above others for his learning and for his labours Divers other books of this subject have out run this into the world as Ahimaz did Cushi I doubt not but this that comes after them will deliver the message as fully as any that went before it the Author in it hath clearly opened dark points hath brought downe high points to low capacities hath unfolded intricate questions cut in sunder the sinewes of many heresies made profitable applications of all points herein discussed I confesse it comes not forth so gorgeously attired as some others it is an orphane the wombe that bred it had not strength to bring it forth it wants the enticing words of mans wisedome the Apostle wated them gloried in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 1. he was rude in speech but not in knowledge he did discover as Chrysostome said of Saint Iohn the naked truth with a naked head he was a preacher and not an Orator Devita contemplat lib. 1 cap. 23.24 he perswaded God and not man and therefore did what Prosper counsels all Preachers to do lay aside Rhetoricall paintings much fitter to obscure plaine matters then illustrate dark ones Non tam otiosorum auribus plâ—ceant quam aegrotorum mentibus prosunt Salvi it is their duty not to rub itching ears with froathy eloquence but to cure sicke hearts with sound doctrine This was the purpose of the Author in this treatise which how farre bee hath attained I leave it to others to judge the nurse is many times as fond of the infant she suckles as is the mother that brought it into the world my judgement therefore may be partiall Madam this booke as it is I present to your Ladiship it is not any personall ingagement hath inforced me to it though Iowe you my selfe but your goodnesse which I acknowledge and desire to helpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr cum Triphone Madam it is a certain truth that God hath bestowed on women as well as men a reasonable soule and hath given to them a capacity of performing all workes commendable and vertuous hee implanted in them his own image this they have lost the woman was first in the transgression are in as a wofull a condition naturally as man and must be saved out of it by the same means and in the same method a man is saved by repentance towards God and faith towards Christ the joyning of knowledge and obedience concernes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. Madam I have heard your Ladiship plead for these things and know in part your pains and your progresse in them I know a book of this subject will not be unacceptable will not bee neglected by your Ladiship Ministers like husbandmen sow their seed with most readinesse where they expect the greatest increase Madam your growth and increase in those graces which are already eminent in your Ladiship is the thing I desire and this book with Gods blessing on it may procure The prayer of the Apostle for the Colossians shall bee mine for your Ladiship that you may bee filled with the knowledge of Gods will in all wisedome and spirituall understanding that you might walke worthy of the Lord unto all well-pleasing being fruitfull in every good work and increasing in the knowledge of God Your Ladiships to be commanded in Christ JAMES CRANFORD The Table of the Contents of the Chapters Titles and Texts hanled in this booke Chap. 1. It s mans wisdome to know the true God Pag. 1 Text. Jer. 9.23.24 Thus saith the Lord let not the wise man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me c. Chap. 2. How to know the true God Pag. 7. Psal 147.19.20 He sheweth his word unto Iacob his Satutes and his Iudgements unto Israel c. Chap. 3. Why God is to be sought in his word c. Pag. 18. John 5.39 Search the Scriptures for in them ye thinke to have eternall life and they are they which testifie of me Chap. 4. The Scriptures were written by divine inspiration Pag. 29. 2 Tim. 3.16 All Scriptures are given by divine inspiration of God Chap. 5. Of the authority and sufficiency of the Scriptures Pag. 39. Text. 2 Tim. 3.16.17 All Scriptures c. And are profitable for doctrine for reproofe for correction c. Chap. 6. Of God Pag. 50. Heb. 11.6 He that commeth unto God must beleeve that God is and that he is a rewarder c. Chap. 7. Of God and his Essence Pag. 60. Exod. 3.14 And God said to Moses I am that I am Chap. 8. That God is a spirit most perfect Pag. 71. John 4.24 God is a spirit and they that worship him must c. Chap. 9. Of the Simplicity and Eternity of God Pag. 84. Exod. 34.6 The Lord the Lord strong mercifull and gracious c. Chap. 10. Of the Immutability and Infinitenesse of God Pag. 96. 1 Tim. 6.16 Who only hath immortality dwelling in lights Chap. 11. Of the life and wisdom of God Pag. 108. 1 Tim. 1.17 To the invisible and onely wise God c. Chap. 12. Of the will of God Pag. 121. Esay 46.10 My counsell shall stand and I will do all my pleasure Chap. 13. Of the Truth of God Pag. 133 Deut. 32.4 Thou art a God of Truth Chap. 14. Of the goodnesse of God Pag. 143. Text. Psal 34.8 Taste and see how gracious the Lord is Chap. 15. Of the Love of God Pag. 155. 1 John 4.8 God is Love Chap. 16. Of the Grace of God Pag. 170. Ephe. 2.8 For by grace are we saved c. Chap. 17. Of the Mercy of God Pag. 188. Psal 147.8.9 The Lord is gracious full of compassion slow
to anger and of great mercy c. Chap. 18. Of the Iustice of God Pag. 199. Deut. 32.4 He is a righteous Lord and all his waies are judgement Chap. 19. Of the Anger of God Pag. 212. Jer. 64.5 Behold thou art wrath for we have sinned Chap. 20. Of the Hatred of God Pag. 224. Psal 5.5 Thou hatest all the workers of iniquity Chap. 21. Of the Authority of God Pag. 236. Psal 22.28 For the Kingdome is the Lords and he is the governour amongst the Nations Chap. 22. Of the Power of God Pag. 246. Job 9.19 If I speake of strength loe he is strong Chap 23. Of the Persons in the Trinity Pag. 256. John 5.7 There are three which beare record in heaven the c. Chap. 24. ibid. Chap. 25. Of God the Father Pag. 268. Text. Heb. 1.5 Thou art my Son this day c. Chap. 26. Of God the Sonne Pag. 279. Heb. 1.5 Thou art my Son this day have I begotten thee c. Chap. 27. Of God the holy Ghost Pag. 291. John 15.26 The spirit of truth which proceedeth from the Father he shall c. OF GOD AND HIS ATTRIBUTES CHAP. I. JER 9.23 24. Thus saith the Lord Let not the wise-man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. QUESTION WHerein consisteth the chiefest wisdome of man Answer In the true knowledge of the true God The first thing observable in this Text is this That the chiefest wisdome of every man consisteth in the true knowledge of the true God For out of it I reason thus That is mans chiefest wisdome in which hee ought more to rejoyce then in all worldly wisdome or worldly strength or all earthly riches in which most men have their chiefest rejoycing But every man is bound to glory more in the knowledge of God then in worldly wisdome c. Therefore c. This is confirmed Jer. 31.33 34. I will make a covenant with the house of Israel and this is the summe of the covenant They shall all know mee from the least of them to the greatest In which place is shewed what is the chiefest end of mans new creation viz. the true knowledge of God and therefore the people Hosea 6.3 after that the Lord had raised them from death to life say And we shall know the Lord. Qu. Why doth the chiefest wisdome of man consist in this Reason 1. Because without the knowledge of God a man cannot know himselfe The knowledge of a man in things naturall is an excellent knowledge yet it is nothing without the knowledge of himselfe as Saint Augustine saith Though a man know all mysteries to the breadth of the earth and the depth of the sea and know not himselfe hee is like to a man that makes a building without a foundation but without the knowledge of God no man can know himselfe because of that wicked pride that is naturally in man that when hee lookes upon himselfe hee thinkes himselfe so holy just pure c. that hee thinks injustice to bee justice impurity to be purity c. but if once he comes to see the face of God then hee sees his owne justice to be injustice and his owne purity to be impurity and his owne righteousnesse to be folly therefore it is the principall thing for a man to know God Reas 2. Because without this a man cannot worship God aright which is the end of his creation and to this purpose there are many places of Scripture call upon us Pro. 12.13 Psal 100. Come let us worship the Lord for hee hath made us The worship of God is commanded in the first Table and the principall thing in the first Table is the knowledge of God intimating thus much That there is no worship of God where there is no knowledge of God and therefore that man might know how to worship him he first declareth himselfe saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage and this is the method which David layes downe to Solomon first Know thou the God of thy Father and then serve him with a perfect heart and with a willing minde 1 Chron. 28.9 Reas 3. Because without this a man cannot be partaker of true happinesse Christ saith John 17.3 This is life eternall to know thee the onely true God that is to say There is no way to attaine to life but in the knowledge of the true God It is not the knowledge of all the things in the world that can make a man happy but the knowledge of God can for as Saint Augustine saith Hee is an unhappy man that knowes all things and is ignorant of the knowledge of God but saith he hee that knowes thee and is not vaine in his conversation but labours to worship thee hee is the happy man but every man else is worse then a Toade or Snake And he saith the same Father that hath a tree and can tell the height and breadth of it by a Jacob's staffe and knowes not the Creator of it is an unhappy man but another man that hath a tree and cannot tell the height of it nor knowes the number of the branches of it yet knowes thee the Creator of it hee is the happy man if hee bee never so poore nay if hee be as poore as Job hee is the true happy man but if he know all things and know not thee there is no way but he must needs perish Use 1. This then shewes That the chiefest folly of men is their ignorance of God whether it be a necessary ignorance in them to whom God hath denyed the meanes of knowledge or a negligent ignorance in them who have the meanes and doe not apply themselves to them or a wilfull ignorance in them who pull themselves from the meanes whether they bee Ideots that know nothing or men of understanding and learning that know other things yet are fooles in the knowledge of God Where is the Scribe where is the learned Egyptian where is the disputer of the Law but God hath chosen the poore and the base things of this world that they should confound the mighty 1 Cor. 1.20 So I may say Where is the learned Egyptian hath not God made the wise men of the world fools We have a Proverb The greatest Clerks are not alwayes the wisest men True if ignorant of God and see not that true wisdome stands in this I may say as the Wise-man saith Why is there a price in the hand of a foole to get wisdome and hee hath no heart to it Pro. 17.16 Why is there such understanding in other things and men have no heart to seeke after this Certainely the holy Ghost calls them fools for Solomon in Eccles 4.13 faith hee preferrs a young and wise child before an old and foolish King that will not be instructed So I say a poore man if wise
it should come to passe let us leave to God his owne worke the effecting his gracious promises and be imployed in the worke that concernes our selves as Chrysostome saith when God promises feare not only doe that we ought to doe to draw such promises upon our selves for God never failes his Vse 3. The third use is to exhort to imitation every one that thinks himselfe Gods must be like God though he cannot bee perfectly like him yet he must have truth in every thing trueth in speech trueth in performance c. Pythagoras being asked what that was that makes a man most like the Gods when they speake truly saith he but Pythagoras was a lyer and all the gods of the nations were lyars yet they saw this trueth that that which made a man specially like to God was to speake truth every man ought to labour to speake truth All lies must be laid a side for he is the child of the divel that makes sporte of a lye There be officious lyes as to lye for a mans benefit yet as Saint Augustine answers Saint Hierome this makes a man that when he tells the trueth hee should not bee believed and this also makes them unlike to God So also there bee pernitious lyes which are worst of all as when men lye for the hurt of others this makes men most unlike God put away lying saith the Apostle and every man speake the trueth to his neighbour So every man ought to be constant and faithfull to performe whatsoever he promises Iam. 5.12 Let your yea be yea and looke that what you say that you performe Gods promises are yea and amen so every mans word must be certainely kept in things lawfull and holy Gods promises are all made in wisdome mans in infirmity this is that for which every man ought to labour even to performe what he promises We must be wary what we promise and carefull that we performe for it is lying to promise a thing and never meane to performe it yea it is an impious thing for he that is unfaithfull in the lesse is unfaithfull in the greater if not yet his faithfulnesse is not for love of the truth the refore men must consider what they promise as Act. 5.4 Saint Peter saith to Ananias Was it not thine owne but when hee promised it he put himselfe out of his owne power Quest But is a man alwaies bound to performe whatsoever he promises Ans The answer is yes except in these and the like cases First if a man can get him selfe free by him to whom he hath promised because he that bound him may free him and if he shall free him a man needs not performe his promise and yet stand free still Secondly a man may promise a thing he understands not to be unlawful yet afterwards comes to see that it was unlawfull then he is free not to keep it and yet remaines true As if a man should promise to conceale a secret prejudicall to the state and common wealth or an apprentice should promise to wast or give away his masters goods In these and such cases they were bound to be humble for and repent of the rashnesse of their promises and are not tied to the performance of them These and such like cases excepted promises are alwaies to be kept The conclusion is plaine dealing is a jewell for it will alwaies more honor a man and comfort him both living and dying then all that is got by deceiving by lying and dissembling by officious lyes or pernitious lyes But this is prophanely added that he that useth it will die a begger but I say he that useth it not shall die much worse then a beast for a beast hath not any understanding and therefore he shall never come to judgement but man hath understanding and therefore shall come to judgement even he that was afraid to die a begger shall come to judgement such deceitful men the holy one excludes out of heaven Psal 15. The next attribute is goodnesse and that belongs to the will of God of that goonesse of God we are to speake now and therefore to avoyde all distinction according to our order the question is this Quest What is the goodnes of God and of the divine Essence Ans The answer is It is a communicable attribute whereby it is absolute in and of it selfe good liberall and bountifull communicating good to the creature This being the description we must open the severall parts and first the answer saith that God is good liberall c. and this is true But yet to expresse the extention of that we have in hand I say further that he is goodnesse it selfe God is an accident and no accident is in God God is good and whatsoever is in God is good God is good and such a good as hath no evil annexed to it as that which is truly heate is not mixed with any cold and that which is essentially sweet is not mixed with any sowre so God is such as that whatsoever is in him is essentiall Thus we finde in Scripture as in Psal 52.1 Why boastest thou thy selfe thou cruell man seeing the goodnesse of God c. Rom. 2.14 The bountifulnesse of God that is the godnesse of God so the Apostle speakes 2 Thes 1.11 Secondly I call it a communicable Attribute because this goodnesse is in some proportion in man though not as it is in God therefore we call it communicable not that there is goodnesse in man as it is in God but a goodnesse whereby we resemble the divine nature as the Apostle Peter saith The next thing that he is good in and of himselfe the ground of this is that which Christ speakes Mat. 19.17 Why callest thou me good there is none good but God There are good men but there are none eternally and essentially good but God There is a created goodnesse and there is an uncreated goodnesse and therefore we say he is good in and of himselfe and is good to the creatures and this the Learned call a relative goodnesse This goodnesse in the extension not essentially relative as it is in the three persons is here ment but a relative betweene the creature and God and this is the same Gen 1.13 And he looked upon all that he had made and behold it was very good so in many other things Psal 118.1 Praise ye the Lord because he is good and his mercy c. he is good shewing mercy that is his bountifulnesse continues for ever Psal 73.1 However God is good to Israel The goodnesse of God admits this division some is spirituall some temporall some generall and some particular Common goodnesse he shewes to all but his speciall he shewes but to some Psal 34.11 The Lord is a sunne and shield and he will give grace and glory what to every man no but to the pure in heart So Christ saith Mat. 7.10 If a sonne aske his father bread will he give him a stone If
as he knew who were to perish would Christ give himselfe to death for those that were to perish this stands not with the wisedome of Christ Christ knew the children of perdition Christ knew that Iudas was the sonne of perdition if these then were children of perdition Christ never died for them and therefore he died not for all Iohn 6. I have chosen you 12. and one of you is a divell Saint Austin well expounds that place he chose eleven by mercy and the twelfe by judgement he chose the eleven that he might be the instrument to powre out the bloud of Christ so that it is apparent by all this that Christ died not for all Finally that I may not stand upon this if Christ died for all why have they not all the benefit of his death why you will say because they will not beleeve then if they would beleeve they might but whence comes this will not from man for none could beleeve unlesse they were ordained to it but what is this but to make man the cause of his owne salvation I pray you why was Peter sanctified and Iudas wicked you will say because Peter beleeved and Iudas did not but I aske againe who put the difference not man I am sure but God did Christ redeem all then how are not all partakers of his redemption c. can any man pull them out of his hand he saith no man was able to pull them out of his hand he saith he had lost none if the Father had elected them and the Son redeemed them how should they perish finally did God redeem all why then is any man punished eternally is God unjust God forbid you do speak after the manner of men if Christ had redeemed all God could not in justice have punished any but God doth justly lay torments upon some casting them into hell therefore Christ never paid the price for all Those whom Christ redeemed he sanctified the Scriptures is apparant 1. Cor. 1.13 He hath redeemed them that he might sanctifie them whereupon I argue that Christ hath redeemed no more then he hath sanctified now how many millions have bin in the world that were never sanctified but those that Christ died for those he sanctified certainly let Divines say what they will that the death of Christ was sufficient in the value c. we are sure that it is not sufficient in the intent and purpose of God As for example a great Prince dies and gives a great legacy to redeem Captives not all but some thus and thus qualified now if a man should come to the Prison and tell them this news this would be a great comfort for the Captives indeed but yet onely to some so and so qualified not to all certainly the Scripture tels us that Christ gave himselfe for his sheep and for his friends unlesse thou be some one of these Christ never gave himselfe for thee Augustine saith this is the property of redemption in those that are in the Church the strong man is cast out of them and they are made the children of grace and therefore it is an idle thing that some go up and down and say that Christ died for all if they wil but believe that Christ died for them Brethren these things that I have delivered I have thought of therefore beware of such men they make way for them that say every man may be saved and such are the Pelagians c. Vse 3. To our selves the comfort was you heard grounded upon that of the Apostle that it must be of grace c. So that heer is certainty of salvation if God should leave a man in dissertion all his life time yet the promise is sure there is his comfort grounded upon the grace of God Vse 4. This should be a provocation of thankfulnesse to every man that hath at any time had an assurance of salvation to himselfe by his calling by his justification and sanctification why because God hath put a difference between him and others if the glory of this appertaine to God then it must not be placed upon our wills but on his free grace this is that the Apostle Paul saith Ephe. 1.6 To the glory of his grace hath he chosen us Beloved if it be to the glory and praise of his grace it must be free or else grace is no grace as you heard that men might not boast but might glorifie God therefore doe not insult over other men but pitty men that have not the same measure of saving grace and give God the glory and all too little for him Saint Chrysostom saith blessed be God that when we could not be saved by workes provided we should be saved by grace blessed be God that hath made a separation between us and others we ought to be thankfull Saint Austin hath this question why are some saved why are not all saved because God is a just Judge to the one and a mercifull Father to the other all this is to the praise of the glory of his grace be not therefore unthankfull but let him be thankfull that hath for he hath cause to acknowledge this that he hath left others in their condemnation and hath made choice of him therefore whosoever hath the feeling of these things tending to salvation c. let him blesse God that hath begun them he will perfect them c. OF THE MERCY OF GOD. CHAP. XVII PSAL. 145.8.9 The Lord is gracious and full of compassion slow to anger and of great mercy the Lord is good to all c. THE last Attribute of the divine Essence that we spake of was the Grace of God the next Attribute is Mercy of which we must say as we said of Grace that it is all one with the love of God but yet the divers handling of it apart from the other administers unto us good instruction now to speake of this and follow the same order we have done the words commend unto us the mercy of God and therefore according to our order the first question is Quest What is the mercy of God or of the divine Essence Answ It is a communicable Attribute whereby he freely and willingly helpeth succoureth and assisteth his creatures in all their misery though some especially more then others To open every part of Gods mercy it is attributed to God not as it is in man but as other affections according and after the manner of men are given to God so also is this that which is imperfect and joined with error in man is not so when we attribute it to God the mercy that we attribute to God is the same in substance though freed from the corruption that is in man The Stoicks doe define mercy after this manner they say it is a griefe of heart arising from other mens evills which we think or apprehend they unjustly suffer but in this manner it cannot be Attributed to God yet freed from the imperfection and passion and then it may
for he being the chiefest good and goodnesse it selfe can have nothing in him but that which is good and most perfect in man mercy is with imperfection and error and so we may not Attribute it to God but first we must free it from imperfection for the proofe of this that God is mercifull we need not stand long Exo. 20.2 He will shew mercy to thousands Psal 103.8 The Lord is mercifull and gracious Lamen 3.2 It is the Lords mercy that we are not consumed In the next place mercy of the divine Essence is a communicable attribute because men have a kinde of mercy in proportion answerable to it The next followes I say it is that by which he doth freely succour his creatures freely It is manifest I will haue mercy c. Rom. 9.18 he doth it willingly and freely Psal 100.5 The Lord is gord and his mercy endures for ever c. Againe his mercy as it is in the latine word is Misericordia which is compounded of two words miseria and cordis and then Saint Augustine will have it thus the misery of a man conceived by others moves mercy in the heart of others Againe he is mercifull to some more then others there is a double mercy a generall and a speciall A generall mercy is that by which God is willing and doth helpe all his creatures besides experience the Word manifests the same Psal 104.27 All things wait upon thee and 147. Psalme Thou feedest them and thou givest them food yea the Ravens that cry c. Luke 6.15 Be you mercifull as your heavenly Father how is that it hangs upon the 35. verse for he is kinde unto the unkinde and to the evill The speciall mercy is that which is shewed more specially to some it is not onely a temporall mercy but also a spirituall for he shewes mercy more specially to some to those that are his owne not onely in temporall but also in spirituall things as it is manifest Exod. 20.6 shew mercy to thousands as a father pittyeth his sonne so doth the Lord them that feare him Psal 103.13 Heb. 12.7 God offers himselfe as a father So 1 Tim. 1.13 I was a blasphemer c. but I found mercy Rom. 9.18 I will have mercy c. And so I have briefly explaned the meaning of this description Quest Why is mercy thus attributed to God Answ Because mercy in him is naturall and eternall First it is naturall 2 Cor. 1.3 he is called the father of mercy and Saint Bernard saith Why the father of mercy because it is himselfe it is his nature to shew mercy and this mercy is eternall for as God is eternall and hath no beginning and no ending so is his mercy Psal 107. Praise the Lord for he is good and his mercy endures c. It was not first in man and then in God but first in God and then in man and so communicated to man as other graces he is the father of mercy therefore it is first in himselfe and men are perswaded to imitate him as you heard in Luke 6. be ye mercifull as your heavenly father is mercifull here is the difference mercy in God is the will of God mercy in man is in the will of man but joyned with passion and griefe in which particular it differs from the mercy of God Quest Why is it added that he willingly and freely assisteth all his creatures in their miseries Answ The answer is this because his mercy proceedes from his goodnesse his goodnesse causeth love and love causeth mercy To open this Mercy is not goodnesse in him that obtaineth mercy but in him that sheweth mercy man hath need of mercy but he deserves none Psal 107. Prayse the Lord for he is good and his mercy c. God is rich in mercy Ephes 2.4 5. Why because he hath freely loved us wheresoever there is love in any either men or beast there is alwayes pitty for such as their love is such is their pitty then undoubtedly as there is love in God to all his creatures so his mercy is to all his creatures but his speciall love to man Tit. 3.4 5. When the bountifulnesse and goodnesse of Gods love to man appeared c. So that goodnesse breeds love love mercy and this goes back againe for mercy argues love and love goodnesse The love that is in God is double one is naturall the other is voluntary The naturall love is betweene the Trinity the Father loving the Sonne the Sonne the Father and the Spirit loving them both so that these cannot but love after this sort God cannot but love himselfe and there is a voluntary love which God may change if he will but for that he hath bound himselfe by promise he will not change it and this is that with which he loves his creatures Quest Why conclude you that he doth specially shew mercy to some rather then to other Answ Because mercy is from his free love he loves some more then others therefore he shewes mercy to some more then others it is very naturall to God to shew mercy and where we love most there we labour to shew most mercy therefore we are delighted to helpe our children and friends in their misery God loves all his creatures yea he loves the wicked but yet specially his owne he is mercifull to the wicked but he is much more mercifull to his owne To expresse this He is mercifull to the wicked but in one thing but he is mercifull to the godly in many things he shewes mercy to the wicked in their punishments but he shewes mercy to the godly both in their punishments and sinnes we doe confesse indeede he doth shew mercy to the wicked in their sinnes in being patient towards them Rom. 9.32 He is mercifull to them in suffering them to enjoy many outward blessings that they are unworthy of nay he is mercifull to them when he layeth any evill upon them he never layes so much as they deserve as good Divines thinke no not in hell so that he is mercifull to them To his owne he shewes mercy both in their punishments and sinnes in their punishments Hab. 3.2 the Lord in wrath remembreth mercy Lam. 3.21 Though he afflict for a while yet he will not forsake for ever so that same Heb. 12.7 If we endure chastising he offers himselfe as a father he deales mercifully with his owne as a father to his children Psal 103.13 There is a speciall mercy that the Lord shewes to his owne in respect of their sinnes in respect of the guilt of sinne the infirmity of sinne and the punishment of sinne First in respect of the guilt of sinne he is mercifull in pardoning of it In respect of the corruption of sinne in the purging of it in respect of the punishment of sinne in proportioning of it That God is mercifull in all these is proved Psal 103. He pardons iniquity heales infirmity deales not with us after our sinnes as farre as
make us partakers of his holinesse not that afflictions can doe this but God by an especiall mercy doth make them doe it as Christ himselfe though he were the Son yet learned he obedience so every one that learnes obedience by afflictions hath obtained a speciall mercy from God this is a speciall mercy of God to prevent sinne to purge sinne and to cover sinne doth any man finde God mercifull in pardoning of sinne in covering sin and purging sinne he may by that be assured of the especiall mercy of God Vse 3. The third use is any man miserable are his miseries great are they spirituall are they temporall undoubtedly if he be humbled in the sence of them and see himselfe unworthy of any mercy he may still be assured of mercy though there be spirituall evills yet if a man see himselfe wretched and miserable the more heavie he findes his iniquity to be the more hope of mercy there is for him the Lords mercy is over all his works therefore is he much more mercifull to such If a man hath a feeling of his miseries and unworthinesse then he may use this argument for mercy my miseries are great even as David did Psal 25. O Lord be mercifull to me and pardon my iniquity for it is great and the more miserable men are in their owne sence the fitter objects they are for God to shew mercy unto Thus it was with the Publican and so with the Prodigall therefore never doubt though thy iniquities be never so great there is a sea of mercy in God Bernard well observes the difference betwene Justice and mercy Justice requires that there should be desart but mercy looks upon them that are miserable and saith the father true mercy doth affect misery mercy doth not stand upon inquisition but it is glad to finde occasion of exercising it selfe Thus every man in the middest of his misery knowes where to find mercy he shall know he hath obtained mercy when God doth purge sinne c. then all his infirmities shall be passed over God will never see them and he shall have peace of conscience in this life and happinesse hereafter OF THE IVSTICE OF GOD. CHAP. XVIII DEU 32.4 He is a righteous Lord and all his waies are judgment THE three last Attributes we have spoken of were love grace and mercy which all proceeded from his goodnesse which have in the severall handling of them afforded great comfort to wounded and distressed consciences and there be three more that follow all proceeding from the same fountaine that is from Gods goodnesse namely justice anger and hatred and these serve for the awakning and rowsing up of secure men out of their impenitency of these three we may say as of the former in substance they are but one but yet being severally handled affoord very great variety of instruction and other comforts and the first of these is the justice of God and for the ground we are to speake of these two waies that I have read All his waies are just To handle this as the former first we will see what justice is and so the first question is this Quest What is the justice of God or of the divine Essence Ans It is a communicable Attribute whereby he executeth his law upon reasonable creatures rewarding the obedience of the godly and punishing the disobedience of the ungodly This description being laid down we make it manifest after this manner Justice or righteousnes is Attributed to God in severall respects it is Attributed to him First as God Secondly as he is a free Lord. Thirdly as a father Lastly as a Judge For the three first they all fall under the heads of other Attributes therefore I passe them over as not pertaining to this but the justice of God as he is a Judge as he is a just Judge that is manifest by this text All his waies are judgement whatsoever he doth is just Psal 119.117 Iust art thou Oh Lord and just are thy judgements therefore the Scriptures teacheth us that he gives to every man according to his workes as Rom. 2.6 and infinite the like shewing that this appertaines to him Again we say it is a communicable Attribute because there is the like to be found in man though not so perfect as in God yet there is a justice in man and should be in every man to give to every man his own The next thing we say it is that whereby he executes his laws we call it the execution of the law not the effecting the law in reasonable creatures respecting the prescription but the execution of the law upon reasonable creatures in respect of the censure The former of these is the worke of grace as you have heard a sanctified obedience The latter is the work of his justice execution is the judgement of the law and in this respect the law is called judgement Psal 119. and in many other places in respect of the censure or penalty that followes the breach of the law besides we say that all Gods works are in judgement as Salvian in another case speakes that it may be manifest that it was justice and not power that that did so this is justice that doth it and not power we adde to this the rewarding of the obedience of the godly and punishing the disobedience of the ungodly so the Scripture is manifest Psal 9.10 Thou wilt judge the people with equity Dan 4.34 Nebucadnezer saith that all the waies of God are judgement this is that the Apostle speaks of 2 Tim. 4.8 From henceforth is laid up for me a crowne of righteousnesse which God the righteous judge shall give me And God is faithfull and just Heb. 6 12. that will not forget your workes and labour of love that you have shewed towards his saints that is will not forget to recompence and therefore it is said Rev. 22.12 Behold I come and my reward is with me And the Lord judgeth righteously without respect of person Deu. 10.17 1. Pet. 1.17 If you call him father that without respect of persons judgeth righteously then passe the time of your dwelling here with fear both are joined 2 Thes 1.6 It is a just thing with God to recompence tribulation to them that trouble you and to give you rest Finally David in 18. Psal 21. saith Thou hast dealt righteously with me and 25. verse with every man So that I have opened every part of this description Quest Why is it thus Attributed to God Answ Because he is most willing to give every man his due and whatsoever he doth he cannot do unjustly To examine and explane this I say it is to give every man his due the Lawyers define justice to be a constant or perpetuall will giving every man his due if this be justice this may well be given to God for who gives to every man his right more then he the Scriptures are apparent for he gives to every man his owne according to his
knowledge of the orthodox faith and the integrity of a holy life Happy is hee that findeth wisedome (f) Prov. 3.13 saith Solomon and (g) Job 28.2 S. Iob describeth that wisedome The feare of the Lord that is wisedome and to depart from evill is understanding Blessed are your eyes for they see (h) Mat. 13.16 saith our Saviour Christ and yet not unlesse yee see to do (i) Joh. 13.17 If yee know these things happy are yee if yee do them These graces must be joyned together because severed they bee not graces The grace of knowledge consists not in the naked and perfunctorie theorie and apprehension of divine truths but in conformity to them A man knowes no more truly then hee puts in practise (k) 1 Joh. 2.4 Cognoscere non in solâ perfunctoriâ scientiâ est sed in eorum operatione quae oporteat fieri Amb. de Parad c 6. Non est vera scientia boni nisi ad hoc comprehendatur ut agatur Prosp Nihil estaliud scientia nostra quam culpa qui ad hoc tantum modo leg emnovimus ut majore offensione peccemus Salv. Hee that saith I know God and keepeth not his commandements is a lyer and the truth is not in him if a man know God and disobey him his knowledge is his fault Obedience without knowledge is not obedience but will-worship and superstition as faith without workes is a dead faith so workes without faith are dead workes the prayers of ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. hom 2. in their owne conceits good prayers are not good because the sacrifice of (l) Eceles 5. fools their meanings which they call good are not good (m) Pro. 19. without knowledge the heart is not good c Light is in the second as in the first creation the first worke (n) 2 Pet. 1.3 All things that appertain to life and godlinesse are given us through knowledge therefore without knowledge there cannot bee either life or godlinesse or any thing that belongs to them The image of God in which wee were at first created unto which we must bee renewed consists chiefly in knowledge and holinesse not in one of these but in both The glorious Angels who are proposed to us as patternes are understandingly obedient (o) Psal 103.20 they do his commandements hearkening to the voice of his word If wee know God and serve him we are like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes like our patternes perfect pleasing to God if either of these bee wanting the danger is great the blinde and the lame equally an abhomination God hath given to man an understanding and a will an eye to see and a band to execute and having given both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. hom 2. he requires both one of these parts will not serve his turne Hee hath given us a minde to know him (p) 1 Joh. 5.20 saith the Apostle Hee hath made us to understand more then the beasts saith Elthu in (q) Job 35.11 Iob that wee might know him which the beasts cannot doe It is an injury to God Non sufficit Deo intellectus nisi fiat in amore ejus voluntas imo nec haec duo sufficiunt nisi memoria c. Amb. de dign hum c. 2. and a debasing of our understanding to lay out those intellectuals which God hath bestowed on us for himselfe on earthly and other things and to yeeld him a bruitish because a blinde obedience He hath given us will and affections and a body to love him to feare him to delight in him to serve him c. It is no lesse injury and unthankefulnesse to God to withdraw these from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 6. and bestow them on our lusts on sinne on Satan on the world on the creatures on vaine things by which for which they were not made I conclude with Chrysostome Let us give all diligence that wee may obtaine a cleare understanding of the true faith and adde unto that a holy life and a shining conversation Amongst all those poynts which are objected to our knowledge there is none more generally necessary and usefull then this of God and Christ of God in Christ This is the first principle and foundation of faith and obedience (r) Heb. 11.6 Hee that commeth unto God must beleeve that he is and that hee is a rewarder of them that diligently seeke him saith the Apostle without this knowledge no grace can bee obtained no salvation can be hoped for upon this depends faith for (s) Psal 9.10 they onely that know his Name will trust in him that which ignorant persons mistakingly call faith is mere presumption and patience for (t) Heb. 10.32 they only that are illuminated can endure the fight of great afflictions others may be senselesse bruitish stupid these only truly patient and all obedience for (u) Psal 119.34 they onely can keep the commandements to whom he hath given understanding others as they desire not the knowledge of his wayes so they say in their hearts (w) Job 21.14.15 What is the Almighty that we should serve him And what profit should we have if we pray unto him or as (x) Exod. 5.3 Pharaoh who is the Lord that I should obey his voyce upon the knowledge of God in Christ dependeth interest in mercy and salvation (y) Psal 36.10 God will draw forth his loving kindnesse to them that know him they that know him not are as farre (z) Ose 27.11 from finding favour as from knowledge God hath bound it with an oath (a) Psal 95.10.11 That the people that have not knowne his wayes shall not enter into his rest Notable is that speech of holy Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrnen If a man believe not that Christ is incarnate if hee confesse not his crosse his passion his bloud which he powred forth for the salvation of the world and this be cannot doe without knowledge he cannot obtaine everlasting life though a King though a Priest though a Ruler though a private person though a Master though a servant though a man though a woman let him that receiveth receive it let him that heareth heare it The ground of this speech is that of our Saviour Christ (b) 1 Joh. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. This is life eternall to know thee the onely true God and him whom thou hast sent Iesus Christ because this knowledge of God is thus usefull and of this absolute necessity to salvation It ought to be the businesse and maine study of every one that desires grace or glory to search after him and that he may finde him to search after him first where he may bee found and secondly as he will be sought First God may be found in his word there is no point in which nature is more
the reason why It is because the Essence is most simple and without composition where there is no composition there is no number therefore there cannot be many Essences and again from hence it appeares that howsoever these things are attributed to God that he is love mercy favour and anger howsoever they are spoken as though they were many and different yet in God they are but one and the same True it is that we are of a compounded understanding they are as severall things to us because we cannot conceive God as he is yet by faith we are brought to beleeve that there is no such difference between them in God that which is the love of God is the hatred of God and that which is his wisdome is his power also because there is but one and the same Essence Saint Austin speakes to this purpose God is simple he is great and without weight or bulke and he is wise without any wisdome we cannot say that his justice is one thing and his mercy another both these are his Essence but we are of a compounded understanding and cannot but distinguish them Vse 2. Is God thus simple that his love his mercy and his justice are his very Essence we then will joine these two together here then is matter of joy and comfort and matter of terror and feare first matter of joy and comfort mercy and love are Gods Essence What is the comfort of a male factor that he hath a mercifull Judge 1. King 20.31 The servants of Benadad say we have heard that the Kings of Israel are mercifull Kings So is a man in misery what is his comfort he hath a compassionate friend full of compassion and yet these are but accidents in man and may deceive how much greater comfort then is this that God is love it selfe mercy it selfe justice it lelfe with reverence may I speake it he may cease to be before he can cease to be mercifull and good c. This is that the Prophet useth to comfort the children of God with Isai 54.8 For a moment have I hid my face from thee but with everlasting compassions will I imbrace thee So Ieâ— 31.3 I have loved you with an everlasting love Man loves and he loves but for a time the same man that loved upon a small occasion comes to hate as extreamly as he loved tenderly the reason is because man is mutable but God loves more earnestly then man can do for it is his Essence and he never changes heer is the comfort Isa 49.15 Can a mother forget her son her son new born though some mother can be so unnaturall saith God yet I will not forget you yea Christ himselfe saith if you being evill can give good things how much more shall your heavenly father give his holy spirit to those that aske him Secondly this serves also for feare and terror why because Gods anger his mercy his justice are his Essence and he is unchangeable The anger of a King is much to be feared it is like the messenger of death Prov. 14 7. yet the anger of a King is mutable for a man of wisedome will appease it but Gods anger when he sets it upon any it should make him tremble it is his Essence God himselfe is against that man these Attributes are his Essence therefore there 's no reason why any man should presume upon the mercy of God for God is justice nor despaire for God is mercy thus we have ground of comfort and fear there is no sound comfort where there is no true feare these two ever goe together true feare of his justice and comfort of his mercy Saint Bernard speakes to this purpose Bernard sex bre 25. Duo sunt pedes c. God hath two feete and one of these two feete is feare the other love and with these two God walkes in the hearts of men when he comes to the crevice of the heart of man he puts in the foot of feare and looke how much feare so much comfort If thou wilt know that God walks in thy heart in love he first sets in his left foot of feare and therefore know thus much thou must have part in these two first in the feare of God and so in the love and comforts of God these must both goe together and therefore get thy heart smitten with the feare of God or else thou art but a vaine man to presume of comfort and thus much forthe simplenesse of Gods divine Essence The next thing is the Eternity of God and the question is Quest What is the eternity of the divine Essence Answ The answer is it is an incommunicable attribute whereby the divine Essence is without beginning or ending and without succession the parts of this we will explane first it is said to be an incommunicable Attribute because it is communicated to none but proper to God Secondly that it is without beginning or ending all this appeares because God hath this name of eternity given to him Gen. 31.33 Abraham made an Altar and offered to the God of eternity Psal 90.2 From everlasting to everlasting thou art God Isai 44.6 I am the Lord and before me there was no God neither shall there be after me Rom. 1.20 The invisible things of God as his eternall power and god-head are seene To what tends all this but to tell us that he had no beginning neither any ending Thirdly the third thing is that he is without succession that is hath neither first nor latter neither present nor to come There can be no succession without time there is no succession with God for a thousand yeeres with God are but as one day 2 Pet. 3.8 so that with man there are successions but with God there are no successions for all things are naked and bare before him so the holy Ghost Psal 2. speaking of the eternall begetting of the same saith Thou art my Son this day have I begotten thee Quest What grounds have you for this Answ The answer is first because he is the true Jehovah that is hath his being of himselfe c. Secondly he is the creator of all things and of time it selfe Thirdly He is the author and giver of eternall life to those that have it To explane these Reas 1. First He is Jehovah so we have heard the word explaned a God that hath his being of himselfe and not receiving it from any other for if he have his being from any he must receive it from himselfe or from some other receive it from himselfe he could not for nothing can be the efficient cause of it selfe againe he could not receive it from any other because that all other have their being after him and from him he is the first and the last Revel 7.8 10. If the first then none before him then he received it not of any other so that this is true which Saint Austin speakes This eternall can speake to the heart of man I am
the heaven is above the earth so great is his mercy toward them that feare him wherein stands the greatnesse of his mercy in taking away the guilt power and punishment of sinne Isai 43.25 I am he that forgiveth sinnes So Micah 7.8 Who hath a God like to our God who forgiveth sinne and passeth by the iniquity of the remnant This is such a God as there is none like him And thus we see there is a speciall mercy to the godly which the Lord shewes to them both in their punishments and sinnes Vse 1. The first Use teacheth us with what confidence with what assurance men may comfort themselves in their miseries seeking unto God They goe to him that is the father of mercies the fountaine of mercies if any man have any mercy it springs from this fountaine so that then we may with great assurance flye to God for mercy may the poore flye to the rich may any man flye when he is in misery to another for succour may a childe flye to his father then undoubtedly we may flye to God if there be such refreshing water to be had from men what is there then in the fountaine of mercy if a childe come to his father complaining of his miseries and make knowne his wants he presently pitties him and by a naturall instinct shewes mercy to his childe shal not the Lord doe it much more and therefore we neede not goe doubtingly as the heathen King did that knew not whether God would be mercifull or no Ionah 3.9 who can tell saith he whether God will repent but being better informed and better knowing God may goe with assurance because we know that God is mercifull No man that is a cold will go doubtingly to the fire saying it may be the fire will warme me but he knowes it will so no man doubts whether the sunne will heate because it is the nature of fire to warme and the sunne to heat so men need not to goe to God doubtingly because it is the nature of God to shew mercy Indeed there may be some things that may put obstackles between us and the fire and so may keepe away the heat and so some sinnes may stand between us and Gods mercy but if these be not we may go to God with assurance who is he that hath felt the mercy of God and hath had the experience of Gods mercy that will not still depend upon it he that findes the benefit of the fire he needs not go doubtingly to the fire he that hath the experience of Gods mercy every day he may goe with assurance to be heard the servants of Aram 1. King 20.31 We heard that the Kings of Israel were mercifull Kings but we need not say so but every one that hath conscience to walke with God may say we know that God is mercifull for the conclusion every one ought to labour that he may be fitted for mercy let him lay no obstacles in the way that same is true that Saint Chrysostom saith upon 33. Ezek. 11. If we die we may blame our selves we cannot say but God hath shewed us the way and meanes to avoid destruction Vse 2. The second use doth God shew speciall mercy to some and those his elect then by this a man may know whether he appertaines to God or no because if he have the speciall mercy of God it is that which he bestowes upon none but his elect Quest But some will aske wherin consists the speciall mercy of God to his Answ To this I answer many waies God shewes speciall mercy First in this that when a man deserves to be condemned the Lord sends temporall afflictions that he might prevent his condemnation and this is a speciall mercy that God will by a temporall evill deliver men from an eternall 1 Cor. 11.32 When we are chastized we are chastized in this world that we might not be condemned in the world to come as Saint Ambrose speaks if God lay his hand upon his it is not the execution of his revenge but the working of forgivenes of sinnes therefore it is a speciall mercy we will leave the examination of this to every mans conscience Secondly it is a special mercy of God in that he layes no more upon them then they are able to beare This is manifest 1 Cor. 13. God is faithfull that will lay no more upon you then you are able to beare Psal 103.14 He considers whereof we are made a speciall mercy that God shewes unto his to remember their infirmities so that of the Apostle Paul 2 Cor. 1.5 As the suffering of Christ abounded so our comfort abounded through Christ where he would not lay greater afflictions upon them then they were able to beare but yet such afflictions as they should be able to endure and that either by lesning their afflictions or else by strengthening them in them and so this also is a speciall mercy of God Thirdly it is a speciall mercy of God that he makes afflictions a meanes to purge and to break off sinne Thus the Lord dealt with his Church Hose 2.6 I hedge up the way with thornes that when they were resolved to goe on in sinne yet he would keepe them from it so the Apostle obtained this mercy in 2 Cor. 12. he received the messenger of Sathan to buffet him a prick in the flesh a speciall mercy of God that he gave him a sharpe affliction to keepe him from being lift up Prov. 13.13 The blewnes of the wound serves to purge folly afflictions are like fire to the golden Ore or the Iron which purgeth the dros from the gold and the rust from the Iron afflictions are like the winde which separate the chaffe from the Corn or like the pruning knife that cuts off the unprofitable branches by afflictions as St. Bernard saith their corruptions are lessned so that by this we may see the speciall mercy of God Fourthly God exerciseth his speciall mercy when he seemes to be most angry as Parents doe when they forbid their children somtimes their Table somtime laying Rods upon them and yet they are in that good unto them so it is with God not only when we know him kind unto us but then also when he seemes angry with us Afflictions are made profitable when God gives grace to profit by them this is a speciall mercy because a man cannot doe it by nature as Physick will not profit a man except he have nature to worke upon it no more will afflictions without the grace of God afflictions are ordained of God to profit his but afflictions of themselves profit not but when they bring humility as in the Prodigall Sonne this is a speciall favour when they breed holinesse in men this is a speciall mercy holinesse is of two sorts there is either externall holines or internall this is inward sanctification externallis without wheresoever afflictions works The Apostle Heb. 12. shewes that God offers himselfe as a father what to doe to