measured by both those truths and is not the measure of them And thus we see truth is but one because all flowes from one there is no truth in things which God implants not in them nor in the minds of men which the spirit of truth doth not lead into No man can say that Jesus is the Lord but by the holy Ghost Saint Ambrose saith whatsoever truth is in any man is from God and all lies are from the divell he is the father of them when the Saints and holy men have lied it came from the Divell when wicked men speake truth as Cayphas speaking of the death of Christ it came from God Quest Why say you he knowes all things certainly without error Answ Because he is of infinite wisdome his wisdome is infinite as himselfe Psal 147.5 A finite wisdome may erre because it doth not know all things perfectly but infinite wisdome apprehends all things perfectly therefore it cannot erre Quest Why say you he speakes and workes truth without faining and dissimulation Answ Because he is the chiefest good into which no evill can fall God is the chiefest good then dissembling cannot befall God there can be no darknesse in him because he is light it selfe then no falshood fals into God because he is truth it selfe Moreover faining and dissembling is the corruption of the understanding this cannot fall into God The workes of Sathan when they are good works are dissembling as when he testifieth of Christ that he was the Sonne of God it was a lying speech because whatsoever he doeth he doeth it to deceive for if men will beleeve him in one thing he hopes they will in another and so all the works of Sathan are lying works but on the other side all the works of God are good and so certain and true without faining or dissimulation Quest Why doth he constantly performe whatsoever he hath spoken Answ Because he is faithfull and just to performe whatsoever he hath promised or threatned Promises he any thing he will performe it because he is true and this is verifyed by the holy Ghost Psal 90.12 Deut. 7.8 That thou mightest know that the Lord thy God is a faithfull God that will keepe covenant and mercy Mercy makes him promise but truth makes him performe Promises Justice makes him threaten and truth makes him recompence his enemies to their face Thus Saint Augustin saith God hath made himselfe our Debter by promises and Bernard that man should pay that he promiseth because he makes himselfe a debter and if the Lord keepes his promises with those that are unworthy will he not much more keepe them with those he hath made worthy in his Sonne OF THE TRVETH OF GOD. CHAP. XIV PSAL. 34.8 Taste and see how gracious the Lord is YOU have heard the last day the description of the trueth of God both what it was and the confirmation of the severall parts of it and now we will lay downe some Uses Vse 1. The first If God be true in word and work this serves to awaken up secure men and to rouse them out of their naturall security These usually blesse themselves when they heare the judgements of God threatned against them and see them not presently executed I say they blesse themselves because God doth forbeare and is not a word and a blow therefore say they the Lord will neither doe good nor evill howsoever his Prophets the Ministers speake thus But let them know the Lord is true and while they thus speake or thinke of him they make him a lyer they beleeve not the truth and hereupon it is that they sit in the seat of the scornfull Psal 1.1 scorne and scoffe at those meanes which holy men use to escape judgement I meane prayer and fasting because they make God a lyer But these men shall know that the patience of God should lead them to repentance and therefore the Lord speakes because he would shew mercy he could execute as well as speak but they do abuse the patience of God to bring upon themselves greater damnation God is true and every man a lyer and their deceitfull hearts that have deceived them God shall awaken For most certainly true it is that God will make good his threatnings he will shew himselfe true in executing his judgements in his due time He hath his owne time for mercy and for judgement and he will punish them who carry it out the most stoutly for the Lord hath spoken against them and they shall feele it with a heavie hand And therefore though he doe delay let them not be secure judgement will be the more heavy when it comes The wise man in Eccles 11.9 speaking to the yong man saith Goe toyong man take thy pleasure goe on you young men and also ancient men but know for all this God shall bring you to judgement God is true he hath said it and shall he not doe it Psal 1.4 5. they then shall be as stubble before the winde therefore be awakened out of that blindenesse and security or else you shall know it to your cost Vse 2. Here is matter of comfort to every one that rests upon God by faith and constant obedience for that which he hath promised their faith shall never faile God is true it is builded upon God and his word and trueth that is the comfort of every one that beleeveth that he shall obtaine that which he hopes for Certainly God shall make it good according to his trueth therefore if any man finde weakenesse of faith if any man be troubled with doubting What is the comfort It is not our faith that makes the promise here but the promise makes our faith sure if God be true and perpetually true certainly God shall make it good and whosoever thou be that buildest upon God in that case he will performe it 1 Tim. 2.12 I know whom I have beleeved saith Saint Paul some expound this place thus As a man that hath a great debt to pay and relyes upon other men for the money and some cast doubts in his minde what if they should faile you the Apostle answers I know whom I have beleeved so that having tasted of the sweetnesse of God in his soule saith I know whom I have beleeved so ought every man to comfort himselfe upon God Rom. 4.13 that howsoever there be doubtings he may have joy the holy man Abraham was stedfast in beleeving because he knew he was able to performe what he had promised we neede not be weake in faith because he is true as Saint Austin speaking of the Promises saith they are thy Promises whom should we feare It is trueth that hath promised that cannot deceive neither can be deceived So that if a man beleeves here will be comfort Ier. 29.11 I know the thought I have toward thee of peace and not of evill but how will he doe it and when will he doe it God knowes how to doe it though we see no means how
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
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
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
things that are to come hereafter that we may know that yee are gods c. Isaiah 40.21.22.23.26 Vse 2. The second use doth admonish men that they should not conceive too highly of themselves for any good that they finde in themselves nor yet to please themselves with this conceite that other men doe thinke well of them because the Lord is infinite in wisdome he knowes that by men that they know not by themselves nor doth any other know This is the eye of the world that every thing is manifest unto he knowes that by us that we know not by our selves therefore no man ought to please himselfe in his owne goodnesse God knowes all his thoughts though never so secret both past present and to come then no reason any should presume upon any grace The Prophet saith Psal 19. Who can understand his owne faults no man can but God can therefore reason after this manner as Saint Bernard saith I know and am knowne I know but in part but God knowes me and knowes me wholy but what I know I know but in part So the Apostle reasons I know nothing of my selfe yet am I not hereby Justified admit that thou keepest thy selfe so free and renewest thy repentance so daily that thou knowest nothing by thy selfe yet marke what the Apostle adds farther notwithstanding I doe not judge my selfe I am not hereby justified but he that judgeth me is the Lord This is the condition of all men he that is infinite knowes them therefore they should not dare to judge themselves but with the Prophet David in 19. Psal intreate the Lord that he would cleanse them from their secret sinnes Vse 3. The third use teacheth us that men ought to feare God because he is present in all places and infinite in knowledge Men may have things done behind their backs which they know not of but it is not so with God therefore every man should be wary of himselfe even in the secret thoughts of his heart for there is a God that knowes all things every man must beware of sinne in all places even in the secret places of their owne hearts for God knowes them we have a foolish proverbe that thoughts are free free indeed from the law of men because men know them not but if men did know them they were in danger of the law but they are free by reason of mans ignorance but to God all things are knowne There are many men that seeme to make conscience of many things because that God sees yet they take liberty to them selves in secret thoughts and they thinke God knowes not them yes God knowes thy heart better then thy selfe that which thou knowest not to be sinne he knowes to be sinne they that take away seeing from God saith Salvian they overthowe the Essence of God they are Atheists he sees all things and he knowes all things therefore take heed of secret sinfull thoughts that men see not Though thou carrie or colour things so that neither Master nor Servant nor Wife nor Husband see them thou hast a God that seeth and knowes all things and will bring every thing to judgment no thing so secret but he will make knowne therefore labour in the feare of God that thou walk secretly and openly doeing nothing that is displeasing to God because thou canst doe nothing but in the presence and privity of God OF THE WILL OF GOD. CHAP. XII ISIA 46.10 My counsell shall stand and I will doe all my pleasure IN order knowledge is before will for that we will we know and what we know that we may will therefore we have first handled the wisedome and the knowledge of God and now we are to speake of the will of God whereby he willeth those things that he knowes for which I have made choice of this text my will or counsell shall stand and I will doe all my pleasure In speaking of which we will keepe our order and first shew what his will is the question is Quest What is the will of the divine Essence Answ The answer is it is a communicable Attribute whereby it doth freely and immutably will it selfe and all other things whatsoever it doth will the opening of which in the severall parts will manifest this plainly unto us First we say the will of God and not the wills of God because there is but one will of God and this appeares in as much as usually the Scripture speakes of it in the number of one as in this place My counsell shall stand there is but one will the like we finde Prov. 19.21 My counsell shall stand Matth. 6.10 our Saviâ—ur hath taught us to pray Thy will be done Ephe. 1.5 According to the good pleasure of his will so then there is but one will Againe I say it is a communicable Attribute given to this divine Essence I call it communicable as I said before not because it is in any creature as it is in God but because there is the same in proportion in man there is some thing like it whereby it freely and immutably wills it selfe and all other things First the divine Essence most freely willeth it selfe for howsoever it willeth it selfe by necessity of nature yet it willeth freely without any compulsion so as the Apostle speakes in other things the Lord cannot deny himselfe so we say the Lord out of the necessity of his nature wills himselfe but yet voluntarily out of the goodnesse of his nature but when he wills other things there is no such necessity of nature but he wills them most freely but whatsoever he wills he wills freely out of his owne will there being no cause of Gods will but the will it selfe which is the cause of all causes as appeares Matth. 11.25.26 I thanke thee oh heavenly father that thou hast hid these things from the wise c. even so for it is thy good pleasure It is not lawfull for me to doe what I will with my owne saith Christ Rom. 9.18 It is not in him that willeth nor in him that runneth but in God that sheweth mercy he hath mercy on whom he will have mercy there is nothing in man that moves him it is still his will he wills freely The next thing is that this will is immutable that is when he hath willed it is without change this was drawne out of the mouth of the false Prophet Num. 23. The Lord is not as man that he should lie nor as the son of man that he should repent the Lord cannot repent I am the Lord I change not Mal. 36. The Lord of hosts hath sworne saying surely as I have thought so shall it come to passe and as I have purposed so shall it stand Isai 14.24 He hath said and will he not doe it Num 23.19 So that whatsoever he doth will he wills it alwaies and eternally my will shall stand for ever God wills from eternity whatsoever he wills as the Apostle Acts 4.24 Thou
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
you being evill can give good things to your children how much more shall your heavenly father give his holy spirit to those that aske it of him as Luke 11.13 so Mat. 5.45 he maketh the sunne to shine upon the just and unjust So Acts 14.7 he hath not left himselfe without witnesse in that he hath filled our hearts with food and gladnesse that as we know the goodnesse of the tree by the fruit thereof so we know this goodnesse of God by the fruits thereof in the creatures and so we have this description proved The next Question is Quest Why is such a goodnesse attributed to God and his divine Essence Answ The answer is because he is desired of all and above all Secondly Because he communicates his goodnesse freely To explane these First Because God is desired of all and above all The object of the will is good for the will desires nothing but that which is good either truely or at least in appearance Trueth is the object of the understanding whatsoever the understanding imployes it selfe about is trueth so whatsoever the will imployes it selfe about is goodnesse nothing is good but God and nothing can be good but it is desired Now then if goodnesse be that which all desire and if all desires be bent upon goodnesse it must needs follow that all must desire God the author of all goodnesse as Saint Austin saith thou hast made our hearts for thy selfe because thou art goodnesse or thus thou hast made us for thee and our heart is never at quiet till it come to thee Reas 2. Secondly Because he communicates his goodnesse to others this is the onely property of goodnesse that it will communicate it selfe The better and more holy any man is the more he desires to make himselfe common The good man is mercifull and lendeth Psal 145. and Psal 9. God is good to all and his goodnesse is seene in the workes of his creation and in the workes of redemption and the worke of his desposing of all things thus we shall finde he communicates his goodnesse to all The next question is Quest Why is it said that he is absolute good in and of himselfe Answ The answer is Because his goodnesse is perfect It is infinite therefore cannot be from others It is eternall What is eternal but to have being when all other things are nothing Who then can make that which is eternall Hence it must needes be that God is good in and of himselfe But besides this his goodnesse is perfect whatsoever is communicated to others by participation is imperfect but Gods goodnesse is not imperfect therefore it is not communicated by participation but is absolute in and of it selfe In him goodnesse is most perfect in us it is unperfect as the heat that is in the Sunne is perfect but the reflection is imperfect the reason is because the heat is most principally in the Sunne So the goodnesse that is in others is imperfect but the goodnesse of God is perfect If he should receive his goodnesse it must be finite if finite then imperfect A finite and imperfect creature cannot communicate infinite and perfect goodnesse of which themselves are not capable Therefore we see that God is not sustained in his goodnesse by any but is good in and of himselfe The next question is Quest Why is it said that he communicates goodnesse and is good to all creatures Answ The answer is Because what goodnesse soever is begun and continued in any is from God and the cause is in him onely It is not the creatures owne goodnesse Psal 30.11 The goodnesse of God hath made my mountaine to stand strong where he sheweth that this estate and condition wherein he was was nothing from himselfe all came from God Therefore when as Esau asked Iacob how he came by that wealth Gen. 33.11 The Lord hath bin good to me c. therefore I have all meerely of his goodnesse and hereupon Iacob saith Gen. 33.10 I am lesse then the least of all thy mercies where he cals Gods goodnesse his mercy because it comes from the mercy of God 2 Sam. 7.8 Lord what am I said David or what is my fathers house c So every man may say whatsoever he is whatsoever he hath Lord what am I that thou hast brought me to this c So whatsoever any man hath it comes from the goodnesse of God There be many Uses of this point but we will content our selves with some Vse 1. The first Use is briefly this It teacheth us that of the Apostle Saint Iames is true Iames 1.13 God tempts no man God is not tempted why his goodnesse is such that which is good of it selfe hath no evill mixed with it hony hath no sowre in it the sun hath no darknesse God nothing but goodnesse so that this is true God tempts no man the ground why man is tempted is in himselfe not in God because there is no evill in God tempting is when there is some setting upon and receiving an assault with rejection how can a man cast darts into the sun God being good in himselfe c. cannot tempt nor be tempted Vse 2. Secondly this teacheth us that we should not sinne against this God the reason is because he is good nay because he is goodnesse therefore we ought not this should be a restraint to us how doth every man condemne wrongs done to a poore innocent that hath done no evill so if we see a man full of goodnesse brought to misery every man will cry out of them that brought him to it and do we so in respect of men ought we not so to reason in respect of God that if God be so good in himself why should I commit this wickednesse against him when Sathan tempts the world provokes c. What should be the answer if I should commit such a wickednesse you your selves and Sathan would accuse me for sinning against such a good God and indeed the divill inticeth to sin for nothing but to accuse us when we have sinned therefore get thee behind me Sathan shall I sinne against this God that is not only so good in himselfe but is good to all his creatures looke which way thou wilt thou canst not but see the goodnesse of God Oh what ingratitude what impiety were this for a man to offend this God that is so good in himselfe and good to all creatures and why hath God shewed thee this goodnesse but because he would have thee good to him S. Bernard hath this saying for a man to do good for good is naturall for a man to do evill for good is diabolicall now then if there be but so much as common reason we will returne good for good but to returne evill for good is divelish and the more good any man hath received the more good he ought to be as Salvian saith God hath given us good then we ought to be good to him againe remember what
cannot nor will not cease to favour his Sonne so neither will he cease to favour those that he loves in his Sonne but as the favour of God did never leave Christ till he had brought him to glory so undoubtedly he wil never leave those that he loves in Christ for if he dealt thus with his naturall body he will deale thus with his mysticall body certainely hee will bring the mysticall body where he hath brought the naturall body for Christ hath prayed Father I will that they should be where I am certainely if he hath brought Christ to that glory he will bring his mysticall body to it why because he hath taken possession of it in our nature and therefore out of that love that God beares to them that are in Christ he wil doe it and as Tertullian saith that our nature hath taken possession of heaven already therfore he that denies thee that art a member of Christ that thou shalt be in heaven he denies Christ to be in heaven But every man that would be prataker of the glory must labour to make his election sure because there are but some that shall be partakers of this comfort let every man labour to see whether he be elected and called that so he may know whether he be in the state of salvation And these be the degrees as the Apostle layes them downe in Rom. 8. Calling sanctification and so proceeding in that order that the Apostle layes downe there every man must labour to have the feeling of his calling his sanctification his justification c. that the guilt of sinne is taken away c. Thus every man should labour to make his calling and election sure so he may be certaine of his salvation even then when God takes away his feeling of it whosoever he is that doth labour to have these tokens he hath this comfort in this life that he is the Lords and in the life to come he shall have glory and happinesse for ever CHAP. XV. EPHES. 28. By Grace ye are saved through faith THe last part of the description of Grace is bringing men to salvation To explane this we propound two Questions the answering and opening of which will explane the point The first question is this Quest Why is it further added in the description of grace bringing men to salvation Answ Because Grace is the chiefest motive and the first beginning of salvation and all the meanes that tend thereunto Quest 2. What are the meanes that bring men to salvation Answ They are either externall as the preaching of the Gospell and sending Christ to suffer or internall as vocation justification sanctification c. So that grace which is the chiefest motive and first beginning of salvation and the meanes tending to it do shew that our salvation is of faith because the beginning of salvation is without our selves in God shewing mercy wherein we are meere patients howsoever we come to assent And that this is the first and chiefest principle and first beginning of salvation we confirme Why because it is the foundation of election 2 Tim. 2.19 The foundation of God is sure the Lord knowes who are his there is election and the foundation is the grace of God Election is of grace you heard it proved before and the Apostle Paul saith Rom. 11. that it is the free grace of God Againe the grace of God is the first and chiefest principall cause of the meanes by which we are brought to salvation the meanes you heard were of two sorts externall and internall externall were the preaching of the Word and the sending Christ to suffer the former of these is meerely of grace Rom. 1.5 We have received grace and Apostleship c. that is as if he should say that all the meanes of salvation are of grace and so the Apostle saith I am the least of all the Saints yet have found grace Secondly sending his Sonne to suffer is meerely of grace 1 Iohn 3.15 16. God so loved the world c. and the Apostle affirmes manifestly Ephes 1.17 So that the externall meanes are meerely of grace The internall meanes also are of grace and the first of these is vocation and this is of grace 2 Tim. 1.9 We are called with a holy calling according to his purpose and grace So that we see that this is of grace and indeede whom did ever the Lord call that was not at the same time worthy of condemnation This we see the Apostle Paul makes cleare that before his calling he walked so that no man could say black was his eye yet for all his civill honest life he confesseth of himselfe that he was worthy of condemnation and Saint Austin hath a Meditation upon this he cast him down a persecuting Saul and raised him up a Paul I adde to this that this calling of God is to little purpose unlesse that man assent but to have power to assent is not of man but of God Ephes 2.13 God works in a moment upon our will which is unwilling at the first and therefore of grace The second meanes to bring us to salvation is Justification and that is meerely of grace so you have heard that justification is of grace Rom. 3.2 4. We are justified freely by grace not of our selves not of workes but of grace Why because there were no works before justification for then men begin to do good workes when they are justified If justification be by workes then they must goe before justification but they follow after it as Saint Augustin saith workes come after we are justified for saith he an evill tree cannot bring forth good fruit c. The third meanes is sanctification and that is of the free grace of God and this is manifest Tit. 3.4 We are saved by grace not of our works but through the renewing of the holy Ghost we are saved by sanctification How comes that by the work of the spirit Ephes 5.25 God loves his Church and out of that love comes their sanctification that he might sanctifie he washes it so that it appeares this also is of grace Graces in man are but the gifts of grace and the fruits of the spirit this appeares Ephe. 2.9 10. We are Gods work manship created unto good workes So also Eze. 36.37 he promises that he will send his spirit upon c. The fourth meanes is perseverance and this is a speciall meanes to keepe us to enter into salvation and this also is of grace Ier. 32.40 I will put my feare in their hearts and they shall never depart from me So there we see that all the meanes tending to salvation are of grace the whole masse of our corruptions deserves to be condemned and whosoever is called out of it is called freely of grace so that salvation and all the meanes tending thereunto are of grace And thus we have explaned and proved the Question and so now you have the whol explication of this description of grace Vse 1.
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
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
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
and hope feare because God is just hope because God is mercifull sometimes the heart is fearfull then there is the image of his justice and sometimes there is hope and then there is the image of his mercy kisse not one alone and imbrace not one alone imbrace not mercy without justice lest thou grow secure nor justice without mercy lest thou despaire keepe both these together and they shall keepe thee in the feare and love of God We conclude then that this is an incouragement to the godly and a discouragement to the wicked 2 Cor. 10.11 We must all appeare before the judgement seat of Christ we therefore saith the Apostle knowing the terrors of the Lord perswade men that is seeing God is just we labour to awaken men we intreat men we encourage men in good we disswade men from sinne c. therefore brethren knowing that God will bring every thing to judgement let us breake off our sinnes seeing he hath appointed a time wherein he will judge the world he commands every man every where to repent that they may take away the matter of his justice Againe what manner of men ought we to be in all holy and godly conversation in as much as we know that our labour is not in vaine in the Lord let us not be weary in well doing In one word let us not goe on in sinne for though we get the pleasure of it yet remember what followes after God is just and the wages of sinne is death it will be bitternesse in the end Let us not be discouraged from the wayes of God from proceeding on in goodnesse let us withstand the provocations of sinne then shall we have peace here and hereafter the benefit of the justice of God according to his mercifull promise to reward our well-doing in the life to come for ever OF THE ANGER OF GOD. CHAP. XIX ISAI 64.5 Behold thou art wrath for wee have sinned IN the former words as you have heard we have spoken of the Justice of God the next Attribute is the Anger of God for the ground of which we have made choyce of these words Behold thou art wrath for we have sinned and of this in the same order as before and so the first Question to be propounded is Quest What is the anger of God or of the Divine Essence Answ It is a communicable Attribute whereby he being angry with his creatures sinning justly willeth threatneth and executeth punishment upon them this is the description of Gods anger and the opening of it is after this manner First anger as it is in man a passion is not nor may be attributed to God for we say it doth not become a wise man to be angry much lesse the wise God but is attributed to God as the former that is as anger is mixed with corruption it may not be attributed to God yet generally taken it may There be two things to be considered in anger as it is in man First called the matter Secondly the forme for the matter of anger I say it is a passion naturally inflaming the bloud with desire of revenge and causes a man to goe out of himselfe in which respect it can be no way given to God because he is so simple pure that no impurity can be given to him now this proceeds from the sensuall part and so it is both in man and beast and cannot be attributed to God Secondly as it proceedes from mans will joined with detestation of evill and desire to punish evill so it may be attributed to God and of this the Prophet speakes in this place behold thou art angry for we have sinned I say that God is angry with sinne it is in this place manifest that all Gods anger is against sinne so Rom. 1.18 The wrath of God is revealed from Heaven against all ungodlinesse c. where we see that God is angry with sinne and the Apostle Paul Col. 3.5 recounts up severall sinnes as fornication wantonnesse covetousnesse c. and for such sinnes the wrath of God comes upon the children of disobedience and in the 5. Ephe. when he had reckoned up divers sins in the 6. verse he comes and saies Let no man deceive you with vain words for these things the wrath of God comes upon the children of disobedience The next thing is this whereby he is angry with his creatures justly willing and decreeing punishment it is just if he will it because his will is the rule of justice and he wills not punishment out of passion as a man doth it comes not from the sensuall appetite as it doth from man but it proceeds from Gods will averse from the creature sinning and this willing or decreeing punishment is called the anger of God and so anger is put for the decree of anger so it is taken he is a God of anger keeping wrath for his adversaries The next we say he doth not onely decree but denounce judgement so anger in the Scriptures is put for threatning of anger as Psal 6.1 Lord rebuke me not in thine anger neither chasten me c. that is doe not lay upon me that thou hast threatned in thy law where anger is not put for the decree nor the execution but for the denouncing so Matth. 3.11 and so Isai 11.9 I will not execute my fierce wrath that is I will not execute my wrath as I have declared it Again it is said he executes punishment on the wicked he declares it not onely but executeth it so anger is put for the execution of anger Matth. 3.7 Who hath forwarned you to fly from the wrath to come that is from the punishment that the anger of God hath decreed so likewise in other places 1 Thes 1. last verse He hath delivered us from wrath to come Rom. 5.9 We are saved from wrath So that this sheweth that anger is put for the execution of anger Next we say that he doth declare and execute punishment punishment is two fold it is temporall and it is eternall The punishments in this life are upon mens persons estates goods c. as is threatned Deut. 28. eternall punishments are they which are prepared for the devill and his Angels and those that are seduced by him The next thing is said he executes his law upon all offenders offenders are of two sorts Elect and Reprobate some children others servants and of these to the one he hath decreed temporall punishment onely and to the other he decrees declares pronounces executes both temporall and eternall punishments his owne are free from the eternall but the other are not free from temporall but he laies upon the wicked some temporall punishments as a revenge against impenitency yet these satisfie not his justice and therefore are followed with everlasting torments in hell fire when God takes of wicked men and Angels a full and just revenge because they have not satisfied his justice chastisements God laies upon his owne but not everlasting
we doe not contend against them if they understand hatred to be a passion of the minde which is seldome without corruption but when they take hatred as the Scriptures speake of it then as God loves that which is good so he hates that which is nought and evill for as God is said to love so he is said to hate Againe I say it is a communicable attribute because that there is the like in man next it is that by which he freely decrees not to shew mercy to the wicked to deny to them the grace of election To open this hatred in the Scriptures doth many times signifie to refuse to give and to deny favours to put behinde and make lesse account of one then another as our Saviour Christ saith Luke 14 26. He that hateth not his father and his mother c. that is he that doth not deny his father by putting him behinde him and neglecting him when he commands any thing and God another God saw that Leah was hated that is was not so dearely loved as Rahel so this hatred of God is to neglect to shew favour and to deny the grace of election to the wicked this is apparant Rom. 9.13 I have hated Esan and loved Iacob this is not put down but with opposition I have loved Iacob and hated Esau that is to say I have not decreed nor offered this grace and favour of election to Esau which I have allowed to Iacob it is that which is further manifest in the 18. verse of the same chapter I will have mercy on whom I will and whom I will I harden c. This God doth freely from his owne will his will is the solitary cause of denying the grace of election the cause why he chose Iacob and hated Esau was nothing but his will it is manifest Rom. 9.11.12 before they had done good or evil God said that the elder should serve the yonger that it might be of grace if you aske the Apostle a proofe of this he alledges a place out of Exodus if any man should wrangle with God and say God is unjust that he should love one and hate another the Apostle answers There is no unrighteousnesse with God ver 14. and for this he gives a proofe Exod. 23.19 I will have mercy on whom I will have mercy and whom I will c. As God doth absolutely love whom he will so he doth absolutely hate whom he will he denies the grace of election to the most there are but a few that have favour Mat. 20.16 Many are called The next thing is that he destinates them to destruction as the punishment of sinne Iude 4. men were before of old ordained to this condemnation He hath prepared Tophet of old Esa 30. ult not that God doth delight in the torment of the creature or created any thing that he might destroy it but out of his hatred to sinne and love of justice did decree and prepare to punish all and onely such as should live and dye in sinne without repentance That negative act of reprobation or preterition findes all men alike in the same condition this positive act of predamnation respects men as sinners without repentance That first act is grounded onely on the absolute will of God I will have mercy on whom I will c. and whom I will I harden but this latter act is an act not so much of power as of justice and alwayes hath respect to sinne The third thing That he actually punishes them when they are wicked It is manifest that they that be born in sinne and live in sinne knowing it to be sinne be enemies to God and to the grace of God and them he actually hates when they are wicked This is apparant Thou hatest all those that worke wickednesse and that hatred carries the punishment as appeares by the next words of my Text and thou destroyest all those that tell lyes and therefore he doth not hate them as they are men and his creatures but as they are wicked Bernard saith man could not endure after Gods making but he would be better therefore he was cast out of Paradise Godhating all iniquity in whomsoever it was elect or reprobate Psal 45.7 Thou lovest righteousnesse and hatest iniquity and this I might shew unto you that there is no sinne almost but I can bring you a plaine text of Gods hatred of it sometimes hating idolatry sometimes hating blood sometimes false weights sometimes contempt of his Word sometimes wicked thoughts all which shew that he hates iniquity two wayes he manifests he hates it in some because he destroyes them for it in others because he tooke it away by justice in his owne Sonne And thus much for this description Quest How justly can God decree and destinate men to hatred and destruction absolutely Answ The answer is thus Because he is the creator of all the Lord over all by either of which he may decree what he please concerning his creatures We manifest this first that he is the creator of all no man makes question then if he made all as he would and to what end he would deformed in body or destitute of good Esai 64.8 We are the clay and thou art the potter we are all the workes of thy hands may not he the Potter of one and the same lumpe make one vessell to honour and another to dishonor If he may make a vessell as he will then he may doe with it what he will Rom 9.20 21. when he had spoken of mans reprobation there may be some that would question with him and say How is this just he answers What are thou oh man that disputest with God shall the thing formed say to him that formed it Why madest thou me so So vers 20. The potter hath power over the clay and hath not the Lord much more power over us Secondly He is an absolute Lord over us What followes then he may therefore for the manifestation of the greatnesse of his mercy appoint some to glory and some to destruction Why because he is absolute Lord marke the place in which the Apostle speakes of the Potter What if God willing to shew his wrath to make his power knowne endure with much patience the vessels of wrath prepared to destruction that he may magnifie his wrath upon the one and his grace upon the other So also in 2 Tim. 2.20 in a great mans house there are vessels to dishonour and some to honour the absolute Lord may appoint what he will the Lord is absolute Lord of his house he may appoint some to honour and others to dishonour To conclude this with a speech of Saint Augustine against our universalists they plead that Augustine is all for them he uses a pretty speech the first man came into the world without originall sinne and was made of a pure masse God might then appoint some to destruction and who dares come to God and say Why hast thou done so
infidelity and the more thou hearest the worse thou art what shall become of thee therefore look to thy self lest thou die as the most do and so in the estate with the most I shut up this if any man finde softnesse of heart so that he sorrowes because he cannot sorrow if a man finde in himselfe hatred of sinne love of righteousnesse poverty of spirit purity of heart c. that man may assure himself that he is not in the estate of reprobation and he is to magnifie God and to worke out his owne salvation with feare and trembling Vse 3. A third Use is this If God hath shewed this mercy to any and given them this favour they have cause to rejoyce herein not onely in respect of the greatnesse of it but because they are but few to whom it is given Haman rejoyced because he was bid to the Queenes feast and none but he how exceedingly should men value this mercy that wheras there are but few to whom God shewes this mercy they should be of that number Saint Augustine speaking of this man that shal be saved and of those that perish saith they are by nature both miserable alike Therefore if whilst this man abides in his misery God be more mercifull to thee that art saved be not high minded but feare and glorifie God and pitty others and be thankfull to God for thy selfe doth God actually punish none but when they are wicked then let no man when he is punished accuse God but blame himselfe for God punisheth no man but for his owne sinnes In condemnation there are two things the decree and the execution of the decree is no cause but the will of God the execution is alwayes for sinne he never punisheth any but for sinne Object But some will say unto me If God have decreed it a man cannot choose but sinne and as he saith Rom. 9. what shall a man doe Answ The answer is with the Apostle Rom. 9.19 who hath resisted his will if his will be not resisted why doth he complaine I answer Gods fore-knowledge is no cause of the evill for what if he did foresee it and fore-know it that was no cause of it Augustine concerning that objection of Pharaoh that he could not be converted by the miracles of Moses because God did fore-see he would not answers that God did fore-see this but saith he the fore-knowledge of God did not compell him to be wicked but he was wicked voluntarily To shut up this God doth not infuse any evill into men but denying them grace they of their owne nature necessarily fall into sinne and therefore are justly condemned and no man can accuse him as ignorant foolish men doe no cause shall be laid upon God but as the Prophet Hosea hath it None hath deceived thee thy destruction is of thy selfe O Israel but thy salvation is of me And so much shall suffise for the Hatred of God To explane the power of God the Grecians to expresse it use these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Latines call Domini or potestatem and this potentiam that is to say Dominion or right and power or might In the first place we will stand upon dominion or right and therefore we have chosen this Text and the Question is this Quest What is the Dominion of God or of the Divine Essence Answ It is a communicable Attribute whereby he is first and chiefe absolute and most free Lord over all and over some more specially then others To open this This power is given to God that it might be knowne that whatsoever God doth by his might and strength he hath right to doe it he doth it not as tyrants but as a just Lord. I say this is a communicable Attribute because there is the shadow of it in man This power is attributed to God as 2 Chron. 20.26 Oh Lord God of our Fathers art not thou the God of all power c. in this case we may see that which is applyed to Christ 1 Tim. 16.15 he is called the King of Kings and Lord of Lords Revel 17.14 The next thing we say he is chiefe for he receives not his dominion from any other but of him others have that power that they have therefore Salomon saith Pro 8.15 By me Kings reigne Againe he is free Lord as the Apostle Rom. 9.15 He will have mercy on whom he will have mercy and in the 18. vers he will harden whom he will and in the 20. vers who art thou that wilt call him to judgement yet further over some more then others for 1 Tim. 4.17 as he is the Saviour of all but especially of those that beleeve so he is Lord of all but especially of his redeemed Psal 2.8 Aske of me and I will give thee the heathen c. if he give them to his Sonne he was Lord over them himselfe especially over those that are of the Church And this is the explication of the first Question Quest Why is such a Dominion attributed to God Answ Because he is creator and possessour of all first he is creator Gen. 1. That the creation of all was from him the Apostle Peter hath it 1 Pet. 4.17 He is the faithfull creator thereupon the name Ichovah is given to him he that hath a being of himselfe and gives being to the creatures the creator hath still power over the creatures As creator so possessour Gen. 14.22 when he made all things he kept a right unto himselfe and though he had given the earth to the children of men yet the right of possession he keepes to himselfe therefore dominion may well be attributed to him Quest Why is it said that he is first and chiefe Lord Answ For that his power is eternall Christ teaches to acknowledge it in his prayer Mat. 6.13 thine is the kingdome power and glory for ever and ever therefore this power is eternall it hath neither beginning succession nor ending If any say unto me How should that be that this power should be eternall seeing the things that were created were created in time Answ It is true he created things in time but his power was before time God is nothing but one essence and this power was eternall like himselfe and therefore the first and chiefe Lord. Quest Why say you that he is the most absolute and free Lord Answ Because he may use all that he hath made at his owne pleasure without let of any other for the salvation of his own and the destruction of the wicked for this is to be absolute Lord when one hath a power over all things to doe as he pleaseth hath no superiour either to call him to account or hinder him God is of such power he may do what he list without controle or hindering This appeares first in man for whom he made all creatures he may doe what he will with him he might make them as he made
done yet God hath done it and we must rest satisfied that it is just hath God made vessels of honour and dishonour the Apostle teacheth us in these cases to answer objections with this Rom. 11.33 Oh the greatnesse and riches of the wisedome and knowledge of God c. how secret are his judgements and his wayes past finding out it is enough for us to stand amazed at them not to enquire into them Secondly if any aske further Why did he so the answer is Rom 9.14 that there is no unrighteousnesse with God These two things Saint Austin used to answer to the Pelagians I have this answer saith the Father Oh the deepenesse both of the wisdome and mercy of God c and if you will be wrangling yet I answer further Rom. 9.14 There is no unrighteousnesse with God and if you will know any more seeke you other teachers but beware you doe not finde presumptuous men that will take upon them to search Gods counsell happily here may be other Objections as this Quest Is it just seeing all men are concluded under sinne that God should free some men from sinne and leave other men in sinne how should this stand with Gods justice Answ To this I answer If God did free some men from punishment without satisfaction then he could not be just but when he frees none but those for whom he is fully satisfied his justice is not impaired It is true indeede that no man satisfies for himselfe nor could finde out a means of satisfaction but it was Grace not injustice for God out of the greatnesse of his mercy and wisdome to finde out a meanes to satisfie his justice which they that had sinned could never have thought of It was free for him to send his Sonne to redeeme some therefore the Apostle saith that our forgivenesse is of mercy but Iohn saith of justice 1 Iohn 4.9 God is faithfull and just to forgive us our sinnes the reason is from the 7. verse Because the blood of Iesus Christ his sonne hath cleansed us from all sinne and so he doth it for justice and not without mercy It is true his election was free in respect of man Justification was free in respect of man but it was grace that found out a meanes to save some and yet because he would have his justice satisfied he sent his Son that he might dye for them he would save Quest Happily some will say this seemes to he injustice that God should punish his wicked servants and also punish them upon the back of his dutifull Son Answ To this I answer with Saint Chrysostome true it is that to the righteousnesse of mans justice it seemes he doth injustice that for wicked servants doth give to death a good Sonne but saith the Father this is the admirable pietie that the greatnesse of his justice exceeded mans reason though this justice hath a shew of injustice to man that God should lay the sinnes of others upon him yet was it just because their sinnes were accounted his he was the mediator the head and husband of his Church and therefore for God to require their sinnes of him was no injustice Their sinnes were made his 1 Cor. 5.21 He that knew no sinne was made sinne for us a sacrifice for sinne Not to stand upon this our sinnes are all laid upon his score here mercy and justice kisse each other mercy in this that he found out a meanes to satisfie justice in this that he would have satisfaction And this he laid upon Christ because he willingly and freely tooke our sinnes upon him Vse 2. This doth manifest that there is a judgement of the last day wherein God will judge the world and so answers that objection against the justice of God which sometimes stumbled David Psa 73. Ierem 12.2 3. that the godly have their wayes hedged with thornes and are in much affliction but what is the estate of the wicked Now they have the Pipe and the Harpe and are in a prosperous and florishing estate c. Well amongst many other things that may be answered there is a day wherein he will judge them though now sometimes the Lord defers their punishment yet he is not unjust as one saith well that that is deferred is not taken away forbearance is no quittance God will justly reward both the good and wicked in a fit opportunity Quest Why doth he deferre the punishment of the wicked Answ Because by this meanes he would draw them to goodnesse or make his forbearance a greater meanes of their condemnation And so he deferres to recompence his owne because he would try their faith and constancy and goodnesse so that by this meanes they are more established in goodnesse wheras other men perish ease slayeth the foolish there are many secret sinnes that lye in good men that God oftentimes by these meanes makes them to finde out Of the wicked saith Saint Austin some are punished in this life and that but a few because he reserves them for an eternall punishment So then it is manifest there must be a day wherein God will judge the world and though the Lord spares the wicked it is no good to them nor mercy and it is not against justice to spare them that he might when he comes makes his justice more apparant afterwards so that there must needes be a judgement to come Vse 3. Is God just this is to awaken the secure and drowsie professor and also the carefull Christian though he must go through evill reproofes and slanders yet God is just howsoever he can call for nothing at his justice by merit desert yet by promise he may let him lay hold upon the promises and they should stay and strengthen his heart On the other side justice should make all carnall men to remember that they must come to give an account God should be unjust if he should not recompence the wayes and workes of every man therefore these men should be awakened out of that security wherein they are doe not thou thinke that thou hast lost thy good workes and thy practice of godlinesse shall goe unrewarded God is just in his promise on the other side if thou hast done wicked workes though God doth not come presently to punish them presume not of impunity if God be God certainly those sinnes which thou hast committed when thou wast a youth when thou wast a servant when thou wast a master shall not goe unpunished for God is just When the act is ceased and gone it may be thou thinkest thy sinne is gone it is not so the act is ceased the guilt remains still and God will call every worke to judgement every worke good and bad therefore labour that thou never forget it unlesse thou doe undoe it by repentance this should make every man carefull and watchfull over his wayes as Saint Bernard saith God hath two feet Mercy and Justice there be two signes of these feet in the heart of man feare